Erich Neumann

La conciencia es una parte fundamental de la naturaleza, como ya intuían las antiguas religiones y filosofías. En tiempos modernos, los investigadores sugieren que no es solo un epifenómeno de la evolución de la materia; es, en esencia, una manifestación entrópica que danza y se regula conforme el tiempo se despliega libremente por el espacio. La conciencia emerge de grandes eventos físicos que siempre han existido en el universo, como sucesos cósmicos interconectados que susurran en silencio las leyes del ser. Estos parámetros de la realidad operan como piezas precisas de un mecanismo universal aún por descifrar en su totalidad, tejiendo juntos los hilos invisibles de nuestra existencia.
Nuestro cerebro, entonces, es un caleidoscopio de pulsos vibrantes: oscilaciones cerebrales, pulsiones libidinales y motivaciones anímicas que se transmiten como una “realidad”, creando un mundo fenomenológico que se entrelaza en los mitos. Desde la concepción del tiempo hasta la creación de sociedades tecnológicas, los arquetipos han forjado un espacio donde la imaginación y la percepción se funden, moldeando nuestra existencia y dándole forma a nuestra realidad.
Este artículo propone un viaje imaginativo a través de la historia universal, desde el Big Bang hasta los primeros destellos de creatividad que dieron forma a la civilización tal como la concebimos hoy en día. Considera la perspectiva neurobiológica, psicológica y cultural para intentar comprender la estrecha relación del hombre con su entorno a través de la interacción entre cerebro, mente, conducta y cultura.

The paper explores the debate between viewing homosexuality as a natural variation or a developmental condition, examining psychological factors and sociopolitical context. It discusses the role of family dynamics, particularly absent or negative father figures and overprotective mothers, in the development of homosexuality. The article also covers perspectives on advancing homosexual rights, the politicization of the topic, and the debate around genetic, hormonal, and environmental factors as causes of homosexuality. The potential for therapeutic conversion is examined.

Keywords: homosexuality, mother dependency, absent father, pseudohomosexuality, conversion therapy, neurotic family, cultural anthropology, mother goddess.

Hasidism by Erich Neumann, edited and translated by Ann Conrad Lammers, translated by Mark Kyburz, Routledge "You will be my Zaddik," exclaimed Erich Neumann in a 1934 letter to Carl Gustav Jung from his new home in Tel Aviv. In 1933, Neumann and his wife, Julie, had left Berlin with their one-year-old child after the new anti-Jewish laws prevented him from beginning a medical internship. On the way to Mandatory Palestine, the family stopped in Switzerland, where Neumann remained for eight months to train under Jung, sending his wife and son on to Palestine ahead of him. Jung admired the young man's independence and brilliance and, at least for a time, even talked of him as his successor.

El arte ha desempeñado un papel crucial en el desarrollo de la civilización y en la conformación
de nuestro sentido de humanidad. Más allá de su valor estético, el arte ofrece un caudal de
símbolos que emergen del inconsciente, con un poder transformador sobre la psique humana. Estos símbolos, que coinciden con arquetipos culturales y mitológicos, tienen múltiples niveles
de interpretación, fomentando un desarrollo de la consciencia más amplio. A través de fantasías
creativas, se revelan los contenidos ocultos del inconsciente materializándose en creaciones
culturales cuya función terapéutica es de gran relevancia para poner en marcha los procesos de
individuación. En este artículo, exploramos los mecanismos psicológicos que operan tanto en el individuo
creativo como en aquel afectado por diversas patologías mentales. Exponemos cómo los
conceptos teóricos de C.G. Jung son relevantes para la comprensión de esta fenomenología. A
través de la revisión literaria, teorizamos cómo el arte, mediante los símbolos, puede expandir
nuestra consciencia. Este viaje interior contribuye a romper con los límites de la razón y nos
reconecta con nuestro ser esencial, abriendo puertas a un conocimiento más profundo y a una
mayor realización en nuestra vida interior y exterior.

America is facing a veritable "desolation of the soul." The SGI has been co-opted as a personalized and collective "Justice and Peace Movement;" while the transpersonal and individuated, Lotus enlightenment is deigned to be automatic; contrary to the Daishonin's own intentions. A remedial course may become a potent ally in the recovery of balance between life and death; the central concern of Buddhists. I am promoting an understanding and integration of Nichiren Buddhism at an individual level of reconnaissance; because the West cannot popularize an authentic impulse; based on Japanese intuition. It will incorporate a meditation on Nam-myoho-renge-kyo for a direct testing and evaluation, based upon "mind-control-daimoku."  Three organizing principles and two practical paradigms are offered to catalyze a genuine Buddhist impulse of Nichiren Buddhism: 1) We examine the "Japanese Way" of impersonal, introverted-intuition; embodying an actual brain physiology that lies outside our mental frequency range; a "mirror of emptiness" that we cannot mimic; 2) We then identify the "Western Detour;" imposed by a "charity of translation" literally forced upon us: wherein an authentic impulse has remained absent for 60 years of SGI outreach. Japan cannot communicate the cognitive pathways to Lotus reclamation in the West; because they do  not employ them; 3) We internalize the Daimoku through cognitive and introspective contemplation that prepares and conditions a "mind-control-daimoku" for testing.
      The two paradigms are: A) "personal-cognitive-ichinen-sanzen" -- describing "single-moment-awareness" between life and death; a Lotus dharma for dispelling delusions, karma and ignorance (entangled in the human psycho-dynamic) -- wholly un-examined in the West; and B) "personal-cognitive-direct-mind-control-daimoku;" towards instantiating "cognitive-dharma-imprints" (Point-instances" that defend a nonlinear totality -- "One-Mind Perception" of life and death -- embodied in the Gohonzon). This practice intensifie, fertilizes and incubates the pathway to a direct perception of actual Buddhahood through diligent internalization.
      The problem of intelligibility involves the fact that the West has demolished transpersonal and unconscious archetypes that Japan has conserved within a unique brain physiology. They are based on impersonal, non-ego constellations and widespread introverted-intuition that enables Japan to popularize an authentic Buddhist impulse. To orient you to unconscious processes, I utilize "Schema-Images" for visualization.  I have also employed a series of "grammatical clauses;" POINT-INSTANCES separated by colons and semi-colons; in an effort to isolate transpersonal thought-patterns and allow them to stand alone. They are given to cognition, but originate in trans-conscious "Buddha-nature," beyond ideation altogether (AMALA-SOURCE-UNCONSCIOUS). It is wholly uncanny that the Daishonin has provided this access point = a human  revolution (trans-religious and trans-faith) available to anyone with the fortitude to incubate his contemplation and recitation on the Lotus Sutra.
      "Who wants easy? You want it to be rough. It makes you think and not take anything for granted" John Casavetes.

The paper discusses three of Tolkien’s heroines (Yavanna, Melian, and Galadriel) as embodiments of the Jungian archetype of the Great Mother as it is thoroughly investigated in Erich Neumann’s seminal book The Great Mother: an analysis of the archetype. Power (and authority) defined through the aspects of the Great Mother archetype follow certain trends: a) it comes from unity with the natural world and is limitless and indestructible; b) it is extremely “plastic” and can take any form - royal power, parental power, magical power, power hidden or openly displayed; c) being primarily creative and protecting power it can be destructive and devouring. The stream of this power and derivative magic runs from Yavanna through Melian to Galadriel who becomes a true successor of the latter in Middle-earth. Yavanna most vividly reveals the positive transformative character of the Good Mother archetype, Melian tends toward positive elementary manifestations, and Galadriel goes through stages of the embodiment of the transformative/elementary traits which helps her to forge her character. Yet, behind their distinctively benevolent character, some aspects of the Terrible Mother can also be sometimes discerned and in a certain situation, they reveal the qualities of the transformative figure of anima.

מאמר זה בוחן את האופן שבו דמויותיהן של איסמנה ואנטיגונה והדיאלוג ביניהן במחזהו של סופוקלס אנטיגונה הפכו להיות מרכזיים עבור הפילוסופיה הפמיניסטית במאה ה-20. תוך התמקדות בדיאלוג שמנהלת הפילוסופיה הפמיניסטית עם המחזה ועם דמותן של האחיות, המאמר מבקש לחשוב עליהן כבנות שיח פילוסופיות ולבחון את האופן שבו דרך שיחה עימן הפילוסופיה ניסתה להביע את ההבטחה, או הכישלון, הגלומים ביחסים בין אחיות, ואף יותר מכך, לחשוב על הדרך שבה אחאות זו קשורה לצורת היות נשית, למשמעות נשית, לפעולה נשית קולקטיבית, ושורה של סוגיות אחרות. בפרט, המאמר מתמקד באופן שבו אנטיגונה ויחסן של אנטיגונה ואיסמנה, מופיעים כתֵמה בהגותה של הפילוסופית ילידת בלגיה לוס אירגארי. הבחירה באיריגארי נראית מפתיעה, משום שעל אף העובדה שיחסים בין נשים הם מרכזיים לעבודתה, היא לרוב מתמקדת ביחסים בין בנות לאימהות, ולא באלו השוררים בין אחיות. לאחר דיון ביחסי אימהות ובנות, ובחינה של האופן שבו איריגארי בוחרת לדון במבנה ובאופי של היחסים בין בנות לאימהות דרך אנטיגונה, המאמר עובר לדון בטקסט אוטוביוגרפי קצר של איריגארי שבו היא מלהקת את עצמה כאנטיגונה ומופיעה בו, באורח מפתיע ויוצא דופן, לא אםֵ, אלא אחות, בדמותה של הפילוסופית סימון דה בובואר. הפנייה שלה אל בובואר כאל אחות חושפת את האופן שבו איריגארי מבינה את המשמעות ואת האפשרויות הטמונות ב״היות אחות של־״, בייחוד עבור עתיד של שחרור. היא מאפשרת לנו לחשוב על ההבטחה ועל הכישלון האפשרי של דיאלוג בין אחיות, כמודל ליחסים בין נשים המבוססים על דומי שאינו שקול לזהות, ועל הבדל שאינו מחייב אחֵרוּת.

The downfall Many young women are falling on the side of the road, and the one who is stilling the show is the loud queen of the class. When a man falls and breaks it makes a noise, like a big tree and all are sorry, but when a girl does not arrive-she falls silently and she might be remembered in few songs or poems. She is the red riding hood that get lost in the forest of life and society and get eaten by the bad Wolfe.

În următorul studiu voi arăta care este relația dintre creativitate lingvistică și poezie în opera literară a lui Gheorghe Tomozei (29 aprilie 1936 – 31 martie 1997), alegând câteva exemple din poemele sale. Tomozei este cunoscut îndeosebi ca absolvent al Școlii de literatură, unde l-a avut coleg printre alții pe Nicolae Labiș. Este laureatul mai multor premii literare importante, printre care Premiul Uniunii Scriitorilor pentru poezie în 1971 pentru Misterul clepsidrei, împreună cu Vasile Nicolescu (pentru Clopotul nins) și Premiul Academiei – Premiul „Mihai Eminescu“ pentru poezie în 1976 pentru volumul Gloria ierbii, împreună cu Mircea Dinescu (pentru Proprietarul de poduri).
Probabil că ceea ce definește cel mai exact poezia lui Gheorghe Tomozei este expresia îngrijită, respectiv calofilia, după cum remarca Nicolae Manolescu. Prima perioadă a lui Tomozei include multe referințe la modele scriitoricești, în principal la Eminescu (ceea ce nu e de mirare considerând că a scris un roman dedicat copilăriei și vieții sale – Miradoniz), la Grigore Alexandrescu, Tudor Arghezi, Ion Barbu, Ion Pillat și mulți alții, printre care, evident, și Nicolae Labiș și Nichita Stănescu, de la care împrumută simboluri și tehnici literare. Tot Manolescu menționează că poezia din primul deceniu de activitate e caracterizată de suavitatea materiilor, motivele predilecte fiind zăpada, steaua, luceferii, lumina, flacăra și florile. Fapt explicat prin evazionismul poetului sau fuga lui de realitate prin poezie, expresia lui constând într-o curățare a impurității. Dacă Tudor Arghezi a creat un limbaj demitizant-ludic în poemele sale , Gheorghe Tomozei se apropie de acel dat poetic în care respectă întru totul convențiile literare, cel puțin în tinerețea creatoare.
Trăsătura poetică care îl individualizează pe Gheorghe Tomozei cel mai mult este creativitatea lingvistică, acel joc ludic omniprezent în creația sa poetică. Plecând de la lingvistica integrală a lui Eugen Coșeriu și de la conceptul de poesis explicat de Mircea Borcilă prin intermediul conceptului de ‘metaforă revelatorie’, Oana Boc sintetizează în Textualitatea literară și lingvistica integrală principiul creator de lumi în textualitatea poetică, adică în planul individual al creației prin competența expresivă, specifică subiectului absolut (adică poetului).

Erich Neumann (1905-1960) was considered by many to be the most original disciple of C.G. Jung.  His well-known works include the Great Mother and The Origins and History of Consciousness. The present two- volume set was conceived and written by Neumann during the period 1933-45 anticipating in many ways his later works.  Neumann examines Hasidism through the lens of depth psychology surveying such diverse topics as the Elijah soul, the Danger of Ecstasy, Ruach and Tiferet as ego-Self, Evil as a level of good, and the Feminine archetype in the divine.

In the 1930s, Olga Fröbe-Kapteyn, mystic and founder of the multidisciplinary Eranos forum, began compiling a diverse visual archive that would allow dreamers to cross-reference their visions with the entirety of cultural history. Frederika Tevebring explores this grandiose undertaking and its effect on the archivist, as images from the collection began to blur with her psyche.

En el presente trabajo se analiza el papel de la Sombra, desde la concepción de la psicología analítica, en la obra literaria El Señor de los Anillos, escrita por J. R. R. Tolkien. Para ello me he basado principalmente en el libro Psicología profunda y nueva ética de Erich Neumann y, debido a la extensión de la obra de Tolkien, al primer libro de la saga, La comunidad del anillo.

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.

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.

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.

Erich Neumann was a pioneering Jungian analyst and one of Jungian psychology's most brilliant exponents. He was born in Berlin in 1905, the youngest of three children. His parents were nonpracticing Jews assimilated into German society. His lifelong friend Jungian analyst Gerhard Adler (1904-1988) described the young Neumann as having a "creative personality" that was "clear and impressive."

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

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.

“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.

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.

טראומה היא מצב של קרע עמוק במרקם המציאות ובמהלך ההיסטוריות המצטברות של האינדיבידואל. מדובר בשיבוש סדרי עולם: עבר, הווה, עתיד מצטמצמים לרגע אחד השואב את כוחותיו ואת תודעתו של האדם החווה את הטראומה, בנפילה אל תהומות של כאוס וניסיון להיחלץ מתוכו. הדבר נכון גם לחברה שחווה טראומה. אחרי רגעי הקריעה, הרגיעה וניסיונות ההתאוששות – שיכולים להימשך חיים שלמים – מגיע זמן ייצורו של נרטיב הטראומה, העשוי להיות מסופר באינסוף דרכים. בהתייחס לכך, מאמר זה עוסק ביחסי הגומלין בין טראומה פרטית, כסוג של ארכיב פרטי, לבין טראומה
לאומית כפי שהיא משתקפת בארכיבים לאומיים.

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.

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,)

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 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.

אריך פרום, שהיה ממייסדי הזרם ה"ניאו-פרוידיאני" בפסיכואנליזה, זכה בימי חייו להצלחה אדירה בהפצת רעיונותיו בנוגע לנפש האדם ומטרת קיומו. חשיבתו תרמה רבות להתפתחותן של גישות טיפוליות עכשוויות כמו הפסיכואנליזה ההתייחסותית והאינטרפרסונלית, והיא עודה רלבנטית ומעוררת השראה גם למחפשי-דרך, בין המזרח למערב.

Dos poemas de Nurit Zarji del libro ‫אררט‬ (Ararat). Mi traducción y los originales en hebreo * Bajo la lluvia la casa titila como una burbuja. Una materia arcaica zumba entre el cielo y la tierra cierra el paso al aire, promete que ninguna plegaria llegará a destino.

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.