James Hillman and Wolfgang Giegerich

Marlan, Stanton

doi:10.4324/9781003215905-7

Cited by 2 publications

(3 citation statements)

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“…As Hillman notes, on the level of the psyche, fire takes us back to 'our own base nature'. 48 In Ancient Greece, an early idea of fire in the Underworld was the notion that 'sinners' would burn in streams of lava, and the ruler of the Greek Underworld is Hades, described by Robert Graves as 'the most hated of the gods'. 49 There are marked differences then between the Greek Underworld and that of the Sumerians.…”

Section: House Of Deathmentioning

confidence: 99%

“…As Hillman says, 'gold involves us in truth and all that truth would establish by its power... Silver involves us in aesthetic value, discrimination, appreciation, refinement which is also an end in itself'. 71 Into the forest But it was not only through alchemy that the rich melting pot of pagan images remained. In fairy tales, we find many fragments of the old ways.…”

Section: Above and Belowmentioning

confidence: 99%

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Dark Fire: Dimensions of Luminosity in the Chthonic

Burchill¹

2022

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This paper is an exploration of the light and darkness that exists in chthonic space, beginning with an analysis of early Western mythology, notably the Sumerian myth The Descent of Inanna. We examine how, for ancient cultures, the descent into the darkness of the Underworld maintained the homeostasis of the cosmos, enabling the continuation of the cycles of nature and the fertility of the land. The premise that the world of fire below the earth is a crucial polarity (and mirror) to the sky above is examined, and, using myths and fairy tales as a navigational tool, I explore the Jungian idea that what is exiled turns into a monster, the below transforming over time into ‘hell’ and ancient deities becoming demons and witches.

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Section: House Of Deathmentioning

confidence: 99%

Section: Above and Belowmentioning

confidence: 99%

Dark Fire: Dimensions of Luminosity in the Chthonic

Burchill¹

2022

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“…62 James Hillman writes that we should see imagination not as exclusively part of 'human psychology, but... like grace... something descending into our lives from an imaginal realm '. 63 Hillman adopts the term imaginal from Henry Corbin's study of Islamic mysticism. Corbin himself adopted it from nineteenth century studies of telepathy and mediumship.…”

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confidence: 99%

Optics and Cosmology: from Euclid to Freud

Stephenson¹

2022

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This paper explores how the scientific materialist worldview, where any inexplicable phenomenon is regarded as an artefact of incomplete understanding or error, arose from earlier models of the cosmos. In these earlier cosmologies, the mysterious remained an important component and the role of light was a key factor in expressing an ordered hierarchical ontology. Demonstrating the role of optics in the development and evolution of our understanding of the cosmos, the conception of light in the writings of Euclid, Plato and Ficino is surveyed. It is postulated that light starts off as an aspect of divine ineffability, and through the Scientific Revolution and Enlightenment becomes the light of human understanding. This development in understanding is traced through an examination of the optical studies of Descartes, Kircher and Bentham, and explored through four optical technologies: the spyglass, the camera obscura, the magic lantern, and the panopticon. As Jean Gebser points out in ‘The Ever Present Origin’ darkness must necessarily accompany the light, and this paper also examines the idea that the darkness that exists as the opposite of the Enlightenment, ends up located in the mind itself. This is investigated through an examination of Freud's use of the metaphor of the optical phenomenon of projection.

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James Hillman and Wolfgang Giegerich

Cited by 2 publications

References 0 publications

Dark Fire: Dimensions of Luminosity in the Chthonic

Dark Fire: Dimensions of Luminosity in the Chthonic

Optics and Cosmology: from Euclid to Freud

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