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  • Dante’s Divine Comedy – symbolism and archetypes

    Dante’s Divine Comedy – symbolism and archetypes

    Dante is not just any poet. With his epic poem “Commedia”, in English “Divine Comedy” he created an Italian cultural Monument, a journey through Hell, Purgatory and Paradise full of symbols, archetypes, historical and allegorical references. The article wants to revisit the work of Poet Dante Alighieri from a Jungian view in the light of 2015.

    Synopsis

    Dante’s Commedia was written from 1307 to 1321 and is the most famous Otherworld journey of world literature. Accompanied by Virgil, the poet passes through the Gates of Hell to the icy center of the earth, and from there to the paradise flying high with his beloved Beatrice. On the way, he meets almost six hundred celebrities from politics, literature and mythology for their salvation, repent of their sins, who tell the poet of their life. It was a longitudinal study of the Western World at that time.

    See above a short powerpoint as an introduction if you are in the visuals or not sure to where this article will lead: Dante in a hurry.

    Is Dante meaningful today?

    My answer is yes. Yes, period. Not only, because i every time you go in a museum, you will find pictures representations of Dane’s allegories and poems. Like Dante sensed a big transition. our world seemingly falls apart.  We all know, that transcendental illiterates try to create a paradise on earth, but achieved hell. Jihadists have created hell on earth to get into their paradise.

    Dantes Inferno Lust - bosch garden
    Dantes Inferno Lust

    Could it be, that one or more of Dante’s circles is as subversive today as it was then?  As a reader of my blog might expect, I am interested in Dante’s reflection in art and society and last but not least of his concept of evil, since the 34th song of his journey inspects Lucifer himself.

    •  Literal and historical: around 600 real people mentioned pointing out the disconnect between medieval and classical practice
    •  Allegorical: archetypal representative of Dante’s belief system and values
    • Moral: makes points about morality where the big questions in the Divine Comedy are:
      • What is man?
      • Why does he act as he does?
      • What is Good and what is Evil?
      • When it so often looks like “The Good loses,” why should anyone be good?

    Warning – reading Dante might be harmful

    True and False - Right or wrong - good or evil - black or white
    True and False – Right or wrong – good or evil – black or white

    The great works of world literature, Antigone, Hamlet, Faust, torture not only students’ hearts but all hide an eternal sting. This warning upfront, it is not to harmless to engage with Dante. Next to the Bible is the ‘Divine Comedy’ the most commented book in World literature. The phenomenon is even more amazing, because Dante is the most difficult, least accessible poet of world literature. Dante combines the whole scholarly tradition of the Latin Middle Ages and asks of his readers to have this knowledge or debark, before the ship leaves the safe shore:

    O voi che siete in piccioletta barca,
    desiderosi d’ascoltar, seguìti
    dietro al mio legno che cantando varca
    tornate a riveder li vostri liti:
    non vi mettete in pelago; chè forse
    perdendo me, rimarreste smarriti.

    The human rights organization “Gherush92” has claimed some chants of “Commedia” are full of racist, anti-Semitic and Islamophobic stereotypes and by the way, I add not even equal opportunity – fewer women suffer in hell.

    For the contemporary reader it is, however, not only the scholarly high sea of political correctness, in which they could get  lost. Further difficulties are added: spatial, temporal, and formal ones.

    Spatial context

    We must see the world through the eyes of Dante. The world view of Dante in the first two decades of the 14th century, his image of the earth and the structure of the three kingdoms   corresponds to the Ptolemaic system, unchallenged until Copernicus three hundred years later. This makes up the basis of Dante’s astronomy, described by his prose ‘Convivio’

    Dante’s heavenly scheme

    Comedy's geography
    Comedy’s geography

    Claudius Ptolemy concluded in the middle of the second century AD in Alexandria his main work, the ‘Megale syntaxis (‘ Big assortment ‘), his world-view: The stationary center of the universe is the spherical earth, of which only one half
    occupied with the vertex Jerusalem, the other is covered by ocean.  Down into the sea, now obviously no longer Ptolemy, but Dante, as an exact antithesis to Jerusalem, is the mountain of purification, the scene of the second part of the ‘Comedy’: the ‘Purgatorio’.  More closely tied to Ptolemaic ideas are the spatial relationships his understanding of space and stage. Albert Ritter sketched the Comedy’s geography from Dante’s Cantos:
    Hell’s entrance is near Florence with the circles descending to Earth’s centre; sketch 5 reflects Canto 34’s inversion as Dante passes down, and thereby up to Mount Purgatory’s shores in the southern hemisphere, where he passes to the first sphere of heaven at the top.

    Paradiso

    Dantes Divine Comedy - Paradiso
    Dantes Divine Comedy – Paradiso

    Around the earth revolve in outward increasing speed nine concentrically enclosing transparent hollow spheres. Seven blessed spheres with the earth as center and five planets known in his time have attached the heavenly bodies: Moon, Mercury, Venus, Sun, Mars, Jupiter and Saturn.  The ninth circle are the fixed stars, identical with what “le stelle” at Dante’s.  Beyond those nine celestial spheres is the seat of the supreme deity, the empyrean, “cielo di fiamma o vero luminoso or “the light and flame sky – itself immobile – like the earth.

    This heavenly scheme is matched by Dante’s topography of the ‘Purgatorio’ and ‘Inferno’.

    Purgatorio

    Purgatorio
    Dante’s Divind Commedy Purgatorio

    The Purgatorio rises on the apex of the uninhabited area covered by the ocean opposite to Jerusalem. It is the location of the passion and death of Jesus Christ, and also divided into nine districts. At the bottom of the beach belt land, the souls that are shipped to death first wait on a ledge and into a ravine for the entry in the actual Purgatorio, located on the ring terrace The Prayer and Purification passage leads through seven by rock walls separated ring terraces. On the top is the  abandoned earthly paradise.

    Inferno

    Inferno
    Dante’s Divine Comedy Inferno

    Likewise, the Inferno is precisely located  in the Ptolemaic system of Dante. Hell corresponds to the conical Purgatory at its negative hollow image. It is located in the interior of the inhabited hemisphere. Lucifer has bored with the insubordinate angels after his fall into the earth to its center. Thus, the funnel-shaped narrowing again be divided into nine circles Hellmouth has emerged. Where did the displaced Earth’s mass go? In this creation model, it was reused as material for the Purgatory and therefore the mountain’s height  matches the hell crater’s depth.

    Temporal context

    Poets write  for eternity, but within a Zeitgeist. Dante had his contemporary readers in mind, to achieve certain political effects. Much of this vision of the afterlife is therefore based on the period of history and culture he lived in. Naturally, as in any art, this requires explanation, if the  context is not there anymore nowadays. Like his topographic structure, are the conditions in Dante’s temporal structures coherent whole. Its center is natural is located in Rome.  As a matter of fact, in a trinity of  Rome. The Classical Rome of Augustus, the New Byzantine Rome and the Rome of the Holy Roman Empire – the papal Rome. The history of the latter began on Christmas in the year 800 with the coronation of Karl (Karl the Great) to the Roman emperor, executed by the pope Leo III.  Around 1160 the official denomination Imperium Romanum changed  into Sacrum Imperium and 1254 the empire was named Sacrum Imperium Romanum and became in the 15th century the Holy Roman Empire of German Nation. The title of the supreme monarch was initially “king”. The emperor’s honor could only be achieved only by the coronation of the pope.

    Historical context

    As an ambassador of his native city of Florence, Dante came 1301 AD to Rome. The contradiction between idea and reality on court of Pope Boniface VIII traumatized him.  Jerusalem, taken 1099,  was lost 1187, but the Crusaders had relocated their dwindling Kingdom of Jerusalem to Cyprus around 1300 but the Mamluks besieged and captured the last Templer fort Ruad in 1302. Constantinople would hold only 150 years more.  Dante’s central idea is of unity and  continuity of Roman and to him this is world history under the sign of the eagle. In the sixth canto  ‘Paradiso’ the Eastern Roman Emperor Justinian (527-565) describes the trajectory of the eagle (the Roman character)  together with history lessons. As the author of the corpus juris civilis,  on which the Napoleon code and the whole  Western legal system is based.
    Justinian is the representative of the Roman Empire. The eagle will start with Troy westward to Lazio. Under Augustus, the conquest consolidated in the golden Aion. Constantine, who moved his residence 326 moved to Constantinople against the natural and divinely ordained east-west direction and through the donation of the Papal States, repealed the division of sacred and secular rule. The Imperium Romanum was for Dante the epitome of everything that he wanted to see realized in history. Not the Sacrum but the center of the Civitas Dei, with its dual objective: eternal blessedness of the man through the exercise of the theological virtues (faith, hope and love) – under the leadership of church; earthly well-being through the use of intellectual and moral faculties – under the leadership of a worldly State with Plato’s virtues (Prudence, Justice,  Courage, Temperance).

    More problematic is the difficulty in understanding the political references: What can we do with them now? They include all a closed world view: Catholic of the Middle Ages. That is why one meets a lot of Popes and even Mohammed in Dante’s hell. To him, a natural state order has its historical origin in the classical Roman Empire. To me this the first glimpse into the area of enlightenment, to invoke a secular (one might say pagan) legitimation of power again.

    Northern Italy’s political struggle

    Conclave_Vatican_yesterdayIn Northern Italy’s political struggle between Guelphs and Ghibellines, Dante was part of the Guelphs, who in general favored the Papacy over the Holy Roman Emperor.
    Dante wrote in his political credo in ‘De Monarchia’ about the basic  relationship between empire and papacy  (Imperium and Sacerdotium), or secular and religious rule. Only in the harmonious coexistence of the two powers Dante saw a guarantee for a just and peaceful world order in which the salvation of humanity can be accomplished. Florence’s Guelphs split into factions around 1300: the White Guelphs, who opposed secular rule by Pope Boniface VIII and who wished to preserve Florence’s independence, and the Black Guelphs, who favored the Pope’s control of Florence.
    Dante was among the White Guelphs who were exiled in 1302 by the Lord-Mayor Cante de’ Gabrielli di Gubbio, after troops under Charles of Valois entered the city, at the request of Boniface and in alliance with the Blacks.
    The Pope said if he had returned he would be burned at the stake.

    Form of poetry

    We encounter now the third hurdle, with which the reader is confronted reading Dante: the formal aspects of the ‘Divine Comedy’. Three elements are highlighted here:

    •     the language,
    •     the symbolism
    •     and the symbolism.

    Dante has decided, his main work in the so-called vernacular: in Italian and that was all but self-evident at that time.
    The Italian cannot be seperated from the ‘Divina Commedia’. However, its rhythmic form, the tercet, does not occur in Italian poetry.

    Sacred numbers

    Here you find Dante’s sacred numbers:

    • 3: trinity
    • 9: 3X3
    • 33: multiple of 3
    • 10: considered number of perfection
    • 100: 10 X 10 absolute perfection
    Living systems are recursive systems
    Living systems are recursive systems

    Three verses are together, of which the first and third rhyme, while the second rhyme will be picked up in the next Tercet. So the terza rima form an elaborate chain. Three 3 cantiche, each formed of 33 cantos, adding up to 99, which with the addition of the first introductory canto, adds up to 100. The Poem is written in Teresa Rima: 3 line stanzas with a rhyme scheme aba, bcb, cdc, ded etc, so each rhyme is used 3 times.

    The big Munich Romanist Wilhelm Ritter von Hertz, whose translation of the ‘Purgatorio’ and the ‘Paradiso’ I use, dominates the iambic rhythm, rhyme and the trisection. The three rhymes belong to the center of Dante’s symbolism ultimately, together with the Trinitarian concept of God. The symbolism of numbers plays in the ‘Divine Comedy’ a very important role just as with C.G. Jung. Each of the three main parts of the work, called cantiche , consisting of thirty-three songs, canti, which indicate the years of the life of Christ. An additional song of the introduction is to increase the total number of canti to hundred. The hundred is ten times the number ten, which, according to the View in Dante’s was a symbol of perfection. The Inferno is divided into nine circles and the court; in the ‘Purgatorio’ there are pre-Purgatorio and the earthly Paradise on the top of nine circles; the nine heavens are completed by the Divine Office: the empyrean – again to number ten. The three-rhyme has not only aesthetic, but symbolic, one might almost say metaphysical significance.
    The whole work is almost saturated with symbolism. Here are more difficulties for the contemporary Dante reader. Without reading scholarly commentary, the symbols remain a very superficial affair. For example, refer the three wild animals in the first canto of the Inferno to the main vices: Sensuality (Panther), Pride (Lion), Greed (wolf). Whether something is right or left, to Sun and Star is never random. In the architecture of the poem, there are numerous, but not obvious correspondences. For example, the sixth Song of the ‘Paradiso’, in which, as mentioned, the Roman eagle represents the continuity of world history has an inner relationship to both the sixth canto of the Inferno and the ‘Purgatorio’ – pointing to the different factions in Florence.

    The 9 circles of inferno in a hurry

    First Circle (Limbo) – The virtuous Pagans

    Luke Warm. Neither sinned nor believed in Christ.
    Luke Warm. Neither sinned nor believed in Christ.

    Here reside the unbaptized and the virtuous pagans, who, though not sinful, did not accept Christ.

    Heaven does not claim them, Hell does not want them. They are not punished in an active sense, but rather grieve only because of their separation from God, without hope of reconciliation. Without baptism (“the portal of the faith that you embrace”) they lacked the hope for something greater than rational minds can conceive. Limbo includes green fields and a castle, the dwelling place of the wisest men of antiquity.

    Second Circle – The Lustful

    Lust Blown about in darkness.
    Lust Blown about in darkness.

    Those overcome by lust, are punished by violent storm in this circle. Blown about in darkness.  Dante condemns these “carnal malefactors” for letting their appetites sway their reason. They are the first ones to be truly punished in Hell. These souls are blown about to and fro by the terrible winds of a violent storm, without hope of rest. This symbolizes the power of lust to drive one  needlessly and aimlessly.

    Third Circle – The Gluttonous

    gluttony
    gluttony

    Gluttons are forced to lie in the mud under continual cold rain and hail. Deprived of individuality. Each is alone, cold, and miserable. Cerberus guards the gluttons, forced to lie in a vile slush produced by ceaseless foul, icy rain (Virgil obtains safe passage past the monster by filling its three mouths with mud).  The gluttons lie here sightless and heedless of their neighbours, symbolising the cold, selfish, and empty sensuality of their lives. Just as lust has revealed its true nature in the winds of the previous circle, here the slush reveals the true nature of sensuality – which includes not only overindulgence in food and drink, but also other kinds of addiction.

    Forth Circle – The Hoarders & Wasters

    Dante's greedy
    Dante’s greedy

    Hoarders and Wasters push as two groups a great weight against the heavy weight of the other group. Dependency toward material goods deviated from the appropriate means. They include the avaricious or miserly (including many “clergymen, and popes and cardinals”), now bankers ans politicians who hoarded possessions, and the prodigal, who squandered them. The two groups are guarded by Plutus, the Greek god of wealth (who uses the cryptic phrase Papé Satàn, papé Satàn aleppe). The two groups joust, using as weapons great weights which they push with their chests

    Fifth Circle  – The Wrathful

    Wrathful and Sullen
    Wrathful and Sullen

    In a swamp-like water of the river Styx, the wrathful fight each other on the surface. The sullen lie gurgling beneath the water, withdrawn “into a black sulkiness which can find no joy in God or man or the universe.” Phlegyas reluctantly transports Dante and Virgil across the Styx in his skiff.The lower parts of Hell are contained within the walls of the city of Dis, which is itself surrounded by the Stygian marsh. Punished within Dis are active (rather than passive) sins. The walls of Dis are guarded by fallen angels.  Oh well, fallenangel.

    Sixth Circle –  The Heretics

    Heretics are in tomb.
    Heretics are in tomb.

    Heretics are trapped in flaming tombs of the City of Dis. Heretics, such as Epicurians (who say “the soul dies with the body”) are trapped in flaming tombs. Pausing for a moment before the steep descent to the foul-smelling seventh circle, Virgil explains the geography and rationale of Lower Hell, in which violent and malicious sins are punished. In this explanation, he refers to the Nicomachean Ethics and the Physics of Aristotle. In particular, he asserts that there are only two legitimate sources of wealth: natural resources (“nature”) and human activity (“art”). Violence, to be punished in the next circle, is therefore an offence against both.

    Seventh Circle – The Violent

    The seventh circle houses the violent. Its entry is guarded by the Minotaur, and it is divided into three rings:

    Outer ring

    Violent
    Violent

    Violent against people and property,  are immersed in Phlegethon, a river of boiling blood and fire, to a level commensurate with their sins: Alexander the Great is immersed up to his eyebrows. The Centaurs, commanded by Chiron, patrol the ring, firing arrows into those trying to escape.

    Middle ring

    In this ring are the suicides, who are transformed into gnarled thorny bushes and trees, excluded from resurrection. Here are the suicides (the violent against self), who are transformed into gnarled thorny bushes and trees, which are fed on by the Harpies. Unique among the dead, the suicides will not be bodily resurrected after the final judgement, having given their bodies away through suicide. Instead they will maintain their bushy form, with their own corpses hanging from the limbs. The trees are a metaphor for the state of mind in which suicide is committed. The other residents of this ring are the profligates, who destroyed their lives by destroying the means by which life is sustained (i.e. money and property). They are perpetually chased by ferocious dogs through the thorny undergrowth.

    Inner ring

    The violent against God (blasphemers), the violent against nature (sodomites), and the violent against art (usurers), all suffer in a desert of flaming sand with fiery flakes raining from the sky. The blasphemers lie on the sand, the usurers sit, and the sodomites wander about in groups

    Eighth Circle (Malebolge) – The Fraudulent

    Fraudulent
    Fraudulent

    The fraudulent—those guilty of deliberate, knowing evil—are located in a circle named Malebolge (“Evil Pockets”), divided into ten Bolgie, or ditches of stone. The circle named Malebolge (“Evil Pockets”), is divided into ten  ditches of stone, with bridges spanning the ditches:

    Bolgia 1 (Canto XVIII):

    Panderers and seducers walk in separate lines in opposite directions, whipped by demons.

    Bolgia 2 (Canto XVIII:

    Flatterers are steeped in human excrement. )

    Bolgia 3 (Canto XIX):

    Those who committed simony are placed head-first in holes in the rock, with flames burning on the soles of their feet. One of them, Pope Nicholas III, denounces as simonists two of his successors, Pope Boniface VIII and Pope Clement V.

    Bolgia 4 (Canto XX):

    Sorcerers and false prophets have their heads twisted around on their bodies backward, so they can only see what is behind them and not into the future.

    Bolgia 5 (Cantos XXI through XXIII):

    Corrupt politicians (barrators) are immersed in a lake of boiling pitch, guarded by devils, the Malebranche (“Evil Claws”).

    Bolgia 6 (Canto XXIII):

    Hypocrites listlessly walking along wearing gold-gilded lead cloaks.

    Bolgia 7 (Cantos XXIV and XXV):

    Thieves, guarded by the centaur (as Dante describes him) Cacus, are pursued and bitten by snakes, which make them undergo various ugly transformations.

    Bolgia 8 (Cantos XXVI and XXVII):

    Fraudulent advisors are encased in individual flames. Dante

    Bolgia 9 (Cantos XXIX and XXX):

    A sword-wielding demon hacks at the sowers of discord. As they make their rounds the wounds heal, only to have the demon tear apart their bodies again. Muhammad tells Dante to warn the schismatic and heretic Fra Dolcino. (Cantos XXVIII and XXIX).

    Bolgia 10:

    Groups of various sorts of falsifiers (alchemists, counterfeiters, perjurers, and impersonators) are afflicted with different types of diseases.

    Ninth Circle (Cocytus) – The Treacherous (Canto 34).

    Frozen in a sheet of ice with only their face exposed to show the pain. Degree of depth based on degree of betrayal

    SatanCenter
    SatanCenterb

    Satan is trapped in the frozen central zone in the Ninth Circle of Hell, Inferno. The Ninth Circle is ringed by classical and Biblical giants. Each group of traitors is encased in ice to a different depth, ranging from only the waist down to complete The circle is divided into four concentric zones.

    Zone 1: Caïna (Canto XXXII)

    Named after Cain, is home to traitors to their kindred. The souls here are immersed in the ice up to their necks.

    Zone 2: Antenora  (Cantos XXXII and XXXIII)

    Traitors to political entities, such as party, city, or country, are located here. The souls here are immersed at almost the same level as those in Caïna, except they are unable to bend their necks.

    Zone 3: Ptolomæa (Canto XXXIII):

    Traitors to their guests are punished here. The souls here are immersed so much that only half of their faces are visible. As they cry, their tears freeze and seal their eyes shut- they are denied even the comfort of tears.

    Zone 4: Judecca

    Named for Judas the Iscariot, Biblical betrayer of Christ, is for traitors to their lords and benefactors. All of the sinners punished within are completely encapsulated in ice, distorted to all conceivable positions.

    Center of Ninth an all circle:  Perverted Trinity (Canto XXXIV)

    Condemned to the very center of hell for committing the ultimate sin (treachery against God) is Satan, represented as a giant, terrifying beast. He is waist deep in ice, and beats his six wings as if trying to escape, but the icy wind that emanates only further ensures his imprisonment. He is chewing on Brutus and Cassius, who were involved in the assassination of Julius Caesar, and Judas Iscariot. What is seen here is a perverted trinity. Satan is impotent, ignorant, and evil while God can be attributed as the opposite: all powerful, all knowing, and good.

     Conclusion

    The Question is:  Are we seven hundred years after the birth of the ‘Divina Commedia’ able to understand Dante’s  world and relate to Dante’s symbolism. My answer is defintely. Not only because Dante’s Inferno is now an action-adventure video game . The story is based on Inferno, the first canticle of Dante Alighieri’s Divine Comedy, and shares many similarities with the poem.

    Sources

    lDivine Comedy.” Wikipedia.   http://en.wikipedia.org/wiki/The_Divine_Comedy

    lThe World of Dante. Institute for Advanced Technologies in the Humanities http://www.worldofdante.org/

    lDante’s Divine Comedy I-III Translated by Mark Musa

    lDante’s Die göttliche Kommödie I-III Translated by Willhelm G. Hertz

  • The magic of outstanding pictures – photography for Jungians

    The magic of outstanding pictures – photography for Jungians

    As a photographer, your eye is your lens. Photography for Jungians understand there are more than five senses. This essay gives a basic understanding, why excellent pictures (paintings or  photographs) succeed. After you have started exploring the world with this mindset, you’ll find, that you automatically begin to see things differently.  I derived (better adapted) this photographer framework from the two excellent books by the Swiss photographer Martin Zurmuehle, “The magic of outstanding pictures”.

    In a way this essay is excerpt an my interpretation of Martin Zurmuehle’s two books on this subject. He explores, how  a viewer (or a jury) evaluates the quality of a photograph,and argues successfully, that quality methodology and communication theory can be employed, to plan,  execute and select the best shot objectively. Jung would even argue a point further, there are conscious and unconscious (personal and collective) factors,  which influence the reception of a picture – cultural pattern, like symbols and recent Zeitgeist or deceiving symbols (e.g. propaganda or fashion fads).

    The framework below shows the process. The photographer starts with his/her objective (value statement) and enters the inner or outer circle at any (interdependent) segment:

    • a certain technique is selected, a suitable formal composition chosen  to create a particular effect
    • a motif may trigger an idea, how to achieve a certain reception (from a particular target group)

    For example I choose often a technique – IR photography or am intrigued by a certain motif. Or you start with a target group (in marketing) or the effect and so on. Photography obviously is also concerned with communication – the goal is to communicate something from the photographer to the viewer:

    • Content: facts, motif, subject or object and used communication technique.
    • Sender: photographer’s self , his/her idea, personal style by selected formal aspects.
    • Receiver: desired reception from target viewer within “zeitgeist”  to storyline or emotions.

    Photography teaches us to appreciate our world—visually  at first, but also emotionally—in a whole new way. Actually that article started for my visual blog, but somehow it went on the psychoanalytic side.

    Define the quality of a photo

    Structured Evaluation of Photos
    Structured Evaluation of Photos

    To judge photographs, and to do better ones,it is necessary to develop the skills to make careful visual analysis. While everyone can easily discuss the contents of photographs (“what you see”), most need more training to learn about formal analysis used in the visual arts. Formal analysis focuses on an artwork’s “formal” qualities, or those visual elements that give it form. Formal analysis provides a basic common language in the visual arts. However, a description of a photograph based only on formal analysis would be incomplete. Photographers make many decisions both about composition (arrangement of visual elements) as well as effect (meaning) when taking photographs. Consequently, it is important to consider the artist’s goals for making a photograph of a particular subject. Finally, the  reception (historical and cultural context in which a photograph was made) must also be carefully considered.

    There is no one unique answer when interpreting works of art. Art cannot be measured against a specification, but it can be evaluated in a structured and objective way. It is still  more of a benchmark and must be based on experience. There are several ways to define quality of a photograph beyond personal taste, the latter more often  than not utterly misleading:

    • Intuition Based: Photographer, artist or experienced person just knows;
    • Balanced Score Card: Structured evaluation based on pre-defined criterion (such as a quality system);
    • Model based: Interaction evaluation (effect/impression) on viewer, such as a visual communication paradigm.

    Professional photographers with a trained eye, indeed can judge the quality of a photo within seconds. But so do fools or pseudo-experts, which reflect only the inconsistent view or are slaves to Zeitgeist and marketing. If you are neither, but like me. understand that one must “measure” quality  to get better, read on. Maybe  you also agree with me, that digital photography moves into fine art, with more ambitious quality standards than contemporary art. I am fascinated, how psychoanalytic structures and energy clusters are expressed by digital photography and new way of movie making. That is one of my goals, to express myself this way.

    Objective of Photography for Jungians

    This essay gives a basic understanding, why excellent pictures (paintings or  photographs) succeed. After you have started exploring the world with this mindset, you’ll find, that you automatically begin to see things differently.  I derived (better adapted) this photographer framework from the two excellent books by the Swiss photographer Martin Zurmuehle, “The magic of outstanding pictures”.

    To make myself clear, I am not a professional photographer nor an artist. However, I want to understand, why some pictures move the viewer, fascinate or shock us,  others let us cold and indifferent. Comfortable with a familiar methodology, which I used in consulting in complex business situations, I see a benefit in formulated objectives with qualitative measurable controls and its structured evaluation.

    What do I mean? Like any business or technical endeavor, you start photography with a clear vision and objective, select the right strategy and the  needed resources. To reach the goal of good photo (or painting), we need the right idea,  a suitable motif and a positive reception of the viewer, jury, market. The reception may be, I dare to say,  either a certain group, or some professionals target fashion, hipness or Zeitgeist, sometimes even of the chattering class.

    A nice motif – the subject or dominant theme (e.g. model, landscape) –  may trigger an idea, but still you need to formulate a goal – otherwise may or may not succeed with an accidental good shot. You also need to think of reception, the viewers. In any case, you must have technical skills to handle the digital camera and post-processing. This is considered, more than in fine art nowadays, a pre-requisite and taken for granted in this essay.

    Effect on Receiver

    Trigger emotions

    Ansel Adams  photographer and environmentalist
    Ansel Adams photographer and environmentalist

    A landscape photographer wants to capture the emotional essence of a place and show it to others. Their goal is to inspire people to travel and better  appreciate the world in which we all live by showing them places that they may never have known even existed. That’s the difference between a vacation photo and a landscape one: vacation snaps are mementos; landscape shots are more advertising.

    As a landscape photographer, you need to be aware of two basic concepts: what to look for, and how (and if) to shoot it. Not all great landscapes make a  great photo. You need to search for strong focal points and interesting details, and apply the classic rules of photographic art—natural frames, the rule  of thirds—if you want to create beautiful works out of the world. Ansel Adams was, and is, the leading landscape photographer and also an environmentalist revered for his black-and-white landscape photographs, and his commitment to the conservation of nature. Adams felt an intense commitment to promoting photography as a fine art and his images became the symbols and icons of wild America. I I backpacked lot,  so I embrace his fight for new parks and wilderness areas, for the Wilderness Act, for wild Alaska and the Big Sur coast of central California, for the mighty redwoods, for endangered sea lions and sea otters, and for clean air and water. An advocate of balanced, restrained use of resources, Adams also fought relentlessly against overbuilt highways, billboards, and all manner of environmental mendacity and shortsightedness. Adams was often criticized for failing to include humans or evidence of “humanity” in his landscape photographs. Interestingly, Adams was ready for digital photography he once said “I believe the electronic image will be the next major advance. Such systems will have their own inherent and inescapable structural characteristics, and the artist and functional practitioner will again strive to comprehend and control them.”

    People of Power - Putin - Platon
    People of Power – Putin – Platon
    Putin Time Cover
    Putin Time Cover Putin 2007

    Portrait photographers are after emotions as well but, they have to go beyond the Persona, the mask.There was once a photo shoot of Russian president  Vladimir Putin,  which later became an infamous icon. When the world leaders at a 2009 United Nations General Assembly meeting, the were intercepted by an enterprising portrait photographer named Platon Antoniou. They could not control the results of his portrait session: in essence, they were at his mercy:  “Every head of state has to address the General Assembly, and there’s a podium where they all stand to make their speeches,” said Platon, the British-Greek. “[For five days], I stood a few feet away from the podium backstage… and since everyone had to pass me on their way to and from the stage, I had two chances to secure a portrait session with each person.” Having one’s portrait taken is an intimate experience. As Shakespeare put it, “the eyes are the window to the soul.” For Platon, it is an intimate collaboration and a visual interview—both in front of and behind the camera. Having photographed world leaders, celebrities, our men and women in the military, civil rights leaders and human rights champions, Platon seeks to answer the question, “Who is this person?” His photographic portraits have graced the world’s most influential magazines including Rolling Stone, The New York Times, Vanity Fair, Esquire, GQ and The Sunday Times.  Platon developed a special relationship with TIME magazine, producing over 25 cover photos.

    Reach for hidden cultural pattern

    Munich in Infrared - City bare of people and cars.
    Munich in Infrared – City bare of people and cars.

    Cityscape photography is, in many ways, a natural counterpart to landscape photography. The same general rules apply: consider skyscrapers as mountains,  roads as rivers and city lights as a lower version of starlight. The best cityscape photographers understand that cities are symbols. That is right, symbols,  Buildings – churches, today banks – are symbols of power, of transcendence and so on. Look at the city paintings of Kirchner, good city photographers also  understand that cities are kind of terrifying: they’re monsters that consume us in violence and loneliness. Cities change at night. A mountain is a mountain any time of day, but by night, they challenge the stars, roads light up with moving dots of red and yellow, neon lights line the streets in  attempts to catch your eye. Visually, cities come alive at night. In cities, there are people. With symbols you refer to an ancient cultural pattern. Left is one of my pictures.  I began experimenting with infrared, or IR, photography (mostly city landscapes). Besides normal photography, I am astro-photographer with a Canon 60Da camera. All I needed was an Hoya ND72 infrared filter.  Infrared photography shares a lot of philosophy with astrophotography – patience, careful planning, accurate execution and  post-processing with Photoshop.  Essentially I went on a bike tour, to discover, how Munich would look, had all people and cars disappeared. How fragile a city is. Formal the road was the line. I wanted to have the  lamp post in the foreground as a symbol of violence. it reminded me on an art construction I saw once in front of castle in Italy.

    nighthawks-hopper
    nighthawks-hopper
    rnst_ludwig_kirchner_street_scene
    rnst_ludwig_kirchner_street_scene

    I am influenced by Edward Hopper and Ludwig Kirchner. One of my favorite is Hopper’s Nighthawks, inspired by “a restaurant on New York’s Greenwich Avenue where two streets meet” . The carefully constructed composition with a narrative of loneliness, has a timeless quality that transcends its particular time and place. The painting depicts an all-night diner in which three customers, all lost in their own thoughts, have congregated. Fluorescent lights emits an eerie glow, like a beacon on the dark street corner. Hopper eliminated any reference to an entrance, and the viewer, drawn to the light, is shut out from the scene by a seamless wedge of glass. Reworked and parodied countless times, Nighthawks has become an icon of American culture. Another one is the most talented and influential of Germany’s Expressionists. Motivated by the same anxieties that gripped the movement as a whole – fears about humanity’s place in the modern world, its lost feelings of spirituality and authenticity – Kirchner had conflicting attitudes to the past and present. He was inspired and intimidated by the modern city at the same time. When the Nazis rose to power in the early 1930s he was also a victim of their campaign against “Degenerate Art.” Depressed and ill, he eventually committed suicide in Switzerland. The human figure was central to Kirchner’s art and art symbolizes future and past. Kirchner’s Expressionism opposed the French Impressionism, that was dominant in German painting, Edvard Munch ( another favorite of mine – Symbolistic) was clearly important in shaping his style. Kirchner believed like C.G. Jung, that powerful forces – enlivening yet also destructive – dwelt beneath the veneer of Western civilization, and he believed that exploring the depth of humanity an the richness of cultures offered a means of harnessing them. This outlook shaped the way in which he depicted men and women in his pictures, as people who often seem at war with themselves or their environment. Now, what is art anyway? To me art works are symbolic patterns, which have connotations that are unclear or hidden. They may have interferences with the Zeitgeist and references to the past, both integrated through and with the individual artist’s situation at a given moment. Art, like the symbol has a future in a psychoanalytic sense. To the psychoanalytic C.G. Jung, a symbol is a real instance of a collective or personal archetype from the past. I am too shy to make pictures of people in circumstances. which interest me, but I have many pictures in my mind. Come to think of it, with this blog, I sort and evaluate the many pictures my mind captured during business and private travel…

    Tell a story

     Vietnamese-child depicted in the Pulitzer Prize-winning photograph taken during the Vietnam War on June 8, 1972.
    Vietnamese-child depicted in the Pulitzer Prize-winning photograph taken during the Vietnam War on June 8, 1972.
    Great Depression Picture: A Mother of Seven Children by Dorthea Lange
    Great Depression Picture: A Mother of Seven Children

    Photojournalism, or documentary photography, captures time and place better than any other form of the art. It it’s an extremely demanding form of  photography, possibly the most demanding, because it requires a quick mind, careful attitude and the capability to see and tell a story. Photojournalists  have to understand a wide array of photography and are close to spontaneous street shooters.Street photographers and photojournalists deal with candid  shots, planned or unplanned, spontaneous moments found on public streets or political events. Documentary photos are best when they’re unfiltered, raw and  human. They are cruel, like the picture of left, an iconic photo taken in Trang Bang by AP photographer Nick Ut, but the may change the world. Realist photography is an interesting art form as it doesn’t seek to “create” but rather to document intensity exactly as it is, without embellishment. Dorothea Lange took the above photograph called, “Migrant Mother” which became one of the most iconic photographs documenting the dustbowl era during the Great Depression. Interestingly Lange didn’t go to college (as was more common then) and trained herself in her style of  photography. This emphasis my point you don’t need a formal education to become a huge success at a field you are passionate about. It takes empathy to photograph suffering. Lange had polio and her father deserted her at an early age. Composition of realism is often more powerful than effect, technique and Zeitgeist. If you look closely, the focus of the picture is on the hair of the child, not on the eye of the mother. That is considered as as technical flaw. Did it matter? Not only that, the picture would be powerful today, but would not be taken today. Not in Greece, with an unemployment of 25% nor in Syria, where weapon sales are up. Then the year was 1936. Unemployment was at 18%. The Dow Jones went UP 24% that year. Misery and stocks are often reciprocal correlated. Too often the headlines in the newspaper look the other way misery does not fit the narrative. Dorothy Lange took six pictures of this woman, who is named Florence Owens Thompson, but did not select a picture with all seven because she thought that would actually reduce sympathy people… Judge today’s realistic pictures – the ones, which are not taken and their substitutes.

    Disclosure of Sender – Composition and personal Style

    You may hear the word “composition” a lot when it comes to fine art and music. Composition has its roots in the Latin word “compositio” and refers, simply, to the way you combine the visual elements of your photo and define their relationship. This is the geometrical concept in the image, whether an object is  touching the far end of the frame or in the center of the photograph. Like a music piece, a photography thrives with forms, harmonies and contrasts. Composition is a key component of photography, and art in  general. There are a few ways to define them—generally, by arrangement of objects, lines, shape and color and light contrasts. Depending from your goal, static or dynamic patterns, harmonies or disharmonies, repetition or opposites will be utilized. It’s our job, as  photographers, to know what designs work—what lines and circles automatically soothe or upset our minds—and find them in the real world to support our goal.One great way to find  closure in ever-expanding landscapes is to look for leading lines. Leading lines are self-explanatory: they lead our eyes, usually from somewhere in the  bottom of the frame to somewhere in the top third, or from one side of the frame to another.

    Visual elements of a photograph:

    • focus: what areas appear clearest or sharpest in the photograph? What do not?
    • light: what areas of the photograph are most highlighted? Are there any shadows? Does the photograph allow you to guess the time of day? Is the light natural or artificial? Harsh or soft? Reflected or direct?
    • line: are there objects in the photograph that act as (leading) lines? Are they straight, curvy, thin, thick? Do the lines create direction in the photograph? Do they outline? Do the lines show movement or energy?
    • patterns: are there any objects, shapes or lines which repeat and create a pattern?
    • shape: do you see geometric or organic shapes? What are they?
    • space: is there depth to the photograph or does it seem shallow? What creates this appearance? Are there important negative spaces in addition to positive spaces? Is there depth created by spatial illusions?
    • texture: if you could touch the surface of the photograph how would it feel? How do the objects in the picture look like they would feel?
    • value: is there a range of tones from dark to light? Where is the darkest value? Where is the lightest?

    How visual elements are arranged within a photograph creates the a composition.

    • angle: the vantage point from which the photograph was taken; generally used when discussing a photograph taken from an unusual or exaggerated vantage point.
    • background: the part of a scene or picture that is or seems to be toward the back.
    • balance: the distribution of visual elements in a photograph. Symmetrical balance distributes visual elements evenly in an image. Asymmetrical balance is found when visual elements are not evenly distributed in an image. Where to place subjects may Golden Rule, Rule of the Third (canvas section partitioning(.
    • central focus: the objects(s) which appears most prominently and/or most clearly focused in a photograph. Background toned down by shallow depth field
    • composition: the arrangement or structure of the formal elements that make up an image.
    • contour: the outline of an object or shape.
    • contrast: strong visual differences between light and dark, colours, varying textures, sizes, etc.
    • framing: what the photographer has placed within the boundaries of the photograph. A frame inside the image itself adds dimension and closure.It can be natural or later chosen by cropping. When we talk about natural frames, we talk about anything that creates a frame within the shot—vines, branches and trees are typical; buildings or streets sometimes work.
    • setting: actual physical surroundings or scenery whether real or artificial.
    • vantage point: the place from which a photographer takes a photograph.

    How visual elements relate with each other within a photograph, also creates the a composition.

    • Emphasis – is someone or something – the major motif – placed at the end of the line?
    • Movement – lines arranged static(vertical/horizontal) or dynamic (diagonal)?
    • Conflict – do your lines intersect?
    • Depth: make your canvas look larger with a shallow depth of field.
    • Opposition – are some of the subjects opposites?
    • Geometric pattern – triangle combination, symmetry or asymmetry?
    • Infinity – if your lines circle inside the frame, what visual effect does it create?

    Negative space is another crucial  aspect to photographic composition. Often black or white, is the space not filled by anything—a clear blue sky, or a blank wall. Often it can be a powerful  statement on its own, or simply accentuate the subject of the photo. If the the subject isn’t centered, lines need to lead. Composition is one of the thing, where you can your personal style.

     The Message  – Motif and Technique

    Now, anyone can buy a Canon EOS 5D Mark II – which I happen to have – and take shots on automatic, but if you want to really delve into what makes the photo special, you need more to understand its points of autofocus, its full frame sensor and its white balance modes. To take good photos, you need to control only three things aperture (f-stop), shutter speed and light. Aperture controls depth of field.

    • The wider your aperture, the shallower your depth of field—f/1.4, for example, is a very wide aperture, so your camera lens will be wide open, if you want a deeper depth of field, you’ll need a narrower aperture—something like f/16, which will create a consistently detailed image. Typically, when capturing cities and landscapes, deeper depths of field are more desirable, so every detail of the frame appears in focus. This calls for a narrow aperture, or high f-stop. Portrait is the other way around. A standard f-stop is f/8, in photojournalism called: “f/8 and be there.”
    • Shutter speed, then, is the length of time that the shutter stays open for. If the object moves you need high-speed, in dim light, low-speed (long exposure). There is a limit what one can do without tripod. No photo shop trick can bring a wrong focus or blurred picture.
    • The last major  factor is the sensitive your camera sensor to light measured in ISO. It is a crucial control to image quality under variable lighting conditions. Outdoor during the day, it’s easiest to leave your camera on the lowest ISO possible. When shooting indoors, you’ll need a higher ISO—anything higher than 3200 becomes susceptible to noise. In astro-photography noise can be handled. But for regular shoots, ISO should be as low as possible, and as high as needed. Under dim conditions you are better of with a grainy, but a blurred picture.
    • Photography is often referred to as painting with light. When we talk about painting with light we talk about the process of creating a photograph. Photography derives from the Greek where photo means light and graph stands for painting. Quality, quantity, direction and how we can manipulate light to our advantage makes exceptional photography.
    • Every light is tinted a different color, which is adjusted either by automatic white balancing or with RAW pictures (standard) during post processing. As I said, technique is granted, but has to support your idea, motif, composition and so on.

    Communication Model evaluated with Four Eyes Model

    4Ears4Eyes

    Idea, Motif and Effect convey all communication aspects. A classical way to analyze communication is by the “Four Ears Model” by the German psychology professor and expert on inter personal communication Friedman Schulz von Thun. We used it extensively for communication and moderation training. Let me explain the model in a few words. For simplicity, let’s talk about a ‘sender’ saying something and a ‘receiver’ who is listening. Schulz von Thun postulates that there are four channels that we communicate on simultaneously, namely:

    • Fact channel: the facts communicated,
    • Self-revealing channel: what the sender says about him or herself,
    • Relationship channel: what is being said about the relationship between sender and receiver
    • Appeal channel: what the sender wants the receiver to think or do.

    Sender and receiver may favor different channels and have different “mouths” and “ears”:

    • Everybody talks with four mouths (channels).
    • Every message is received with four ears and may emphasis one and neglect the other.
    • Sender/receiver use different context to code & decode the message like gender, culture and so on.
    • There is an implicit relationship between them.
    • Sender/receiver may favor different pair of the „Four Functions“. Based on Carl G. Jung’s typology, people can be classified using four mental functions: sensing, intuition, thinking and feeling together with the attitude (extraversion-introversion), later used in the MBTI model.
    • Sender/receiver may be other personality types.  An extrovert deals more with the objective (rational in a Jungian sense), whereas an introvert relies more with the subjective ( irrational in a Jungian sense).
    4 Eyes
    4 Eyes

    This communication model can relative easily mapped to our visual sense, the most important one, for photography anyway. The Interaction or Communication of a photo can be evaluated with the Four Eyes Model (again Sender and Receiver have different ways of seeing or “eyes”):

    • The Storyline Eye maps to the Appeal channel. It has been the eye of medieval and early painting.
    • The Artist self-disclosure Eye maps to the Self-revealing channel. It has been the eye of modern art, particularly impressionism.
    • The Formal  Eye maps to the factual content channel. It has been the eye of the renaissance, classicism  and Bauhaus. Contemporary art often is is straight and only for the formal eye.
    • The Emotional Eye  maps to the relationship cannel. It has been the eye of romantic and impressionism.

    Form and Emotion or Self-disclosure and Storyline are often in dialog. A good combination of all four “Eyes” is desired, to stimulate different parts of the brain and conscious levels of the receiver (viewer) and transcends  time (Zeitgeist) and culture (civilizations).

    The communication model is mostly used for analytic purposes not for evaluation of quality. However, often contemporary visual art communicates badly (void or one dimensional) and/or imbalanced in regards of evaluation framework (e.g. totaly focussed on reception or effect), more mass product than art, often without any command of technical aspects.  Bad communication typically reflects bad art, but “beauty is in the eye of the beholder” (receiver).

    The Storyline Eye – media icones of modernity

    From the myriad of everyday pictures, a few images have greater power and are constantly quoted and reproduced, and worshiped,  defended but also attacked. There are images with iconic status, almost modern images of saints.
    guaranteed effect. According to art historians you need for photographic icons:

    • suggestion of authenticity
    • timely compression of story and action
    • dominant figure in the foreground (sign  character)
    • synaesthetic perception
    • imaginative image space
    SPAIN. Cordoba front. September, 1936. Death of a militiaman.
    SPAIN. Cordoba front. September, 1936. Death of a militiaman.

    Every good picture is telling a story, may want to persuade and influence us. Travel and News photography focus on it. The Vietnam picture, of the example above, is of course also an emotional appeal, but if you look closer, the smoke and the soldiers in the background are hard facts to back the story in the foreground. Those pictures are supported by clear forms and very strong compositions. The story line needs the right moment, only possible with intuitive anticipation and tease all four eyes.  The storyline is used in reportage, documentation and war photography. You need to be close to the action (or bullets), many good photographers use a wide angle. In this type photography, the composition around the main subject is key, representing the form and the action triggers emotions, and techniques (self-disclosure) supplement and emphasise the storyline.

    The Artist self disclosure Eye

    Every photo is an artists interpretation of reality and reflects his or her personality and personal style. The work of a good photographer can be recognized like a painting of an old master. A photographers choice of the subject (e.g. landscape vs. portrait) already reveals himself.

    The Formal Eye

    Symbol of totalitarian EU and fail Euro? european-central-bank
    Symbol of totalitarian EU and failed Euro? european-central-bank

    Lines, patterns, structures, the three-part rule, all guide the viewer. They are characters and words of the photographer’s language. The composition relies (ideally) on a universal language, concerned mostly with the rational level. Form gives structure and proportions define beauty.  Clear and simple form satisfies the human desire for rules and scientific laws.  In photography and painting  it is specifically used to transform three (or four) dimensions on a two-dimensional canvas. From Stonehenge to the Pyramids, from cathedrals to the ECB bankers temple, geometry matters (for the Greeks the divine language). Kepler apologized for using the (correct) ellipse instead of the (divine) circle in his planetary model. Form and abstraction go hand in hand – patterns and silhouettes, still life and architectural photography. Even nude photography and landscape focus on form. In architectural photography, the constructional attributes  of a building, representing the form, are complemented with lights (emotions), people (storyline) and techniques (self-disclosure).

    The Emotional Eye

    The emotional eye wants to connect to the viewer’s unconsciousness, his emotions and cultural background , concerned mostly with the irrational level. In a Jungian senses, they refer to the intuition of the photographer, using cunningly or unconsciously symbols and collective archetypes. Advertising or propaganda pictures are prime examples. In portrait, sport or animal photography, the main attributes are pose and body language representing the emotion, are complemented with composition (form), surroundings (storyline) and perfect light techniques (self-disclosure). In nature photography again all four eyes need to be satisfied. Nude photography lives for a hidden story not from bare skin.

    Conclusion

    Photography is art, which moves actually into the realm of painting and needs a not only technical skills, but solid visual analysis and understanding of psychology. Extensive equipment and post-processing capabilities may enhance technical quality and effect. That may satisfy the Zeitgeist,  but creates not necessarily art.

    Literature

    2006 DATA BECKER: „Die grosse Fotoschule – Digitale Fotografie“ (Martin Zurmühle)
    2010 Vier-Augen-Verlag: “Bildanalyse nach dem Vier-Augen-Modell” (Martin Zurmühle)
    2011 Vier-Augen-Verlag: “Bildbewertung mit dem Doppelten Dreieck” (Martin Zurmühle)
    2013 Vier-Augen-Verlag: “Bildsprachen zeitgenössischer Fotografen” (Martin Zurmühle)
    2014 Vier-Augen-Verlag: “Das grosse Lehrbuch Digitale Fotografie” (Martin Zurmühle)

    Phillip Knightley, The Eye of War. Words and Photographs of the Front Line, London 2003

    Best American Journalism of the 20th Century

    Hellmold, Martin (1999): “Warum gerade diese Bilder? Überlegungen zur Ästhetik und Funktion der historischen Referenzbilder moderner Kriege”, in: Thomas F. Schneider (Hg.), Kriegserlebnis und Legendenbildung.

    Glossary

    The following words are the basic vocabulary I use in describing photographs.

    • Photographic eye

      “Most people using a camera for the first time try to master the controls but ignore the ideas. They photograph intuitively, liking or disliking what they see without stopping to think why, and framing the view in the same way. Anyone who does it well is a natural photographer. But knowing in advance why some compositions or certain combinations of colors seem to work better than others, better equips any photographer.”

      • Image Frame (frame dynamics, cropping, stitching and extending, filling the frame, horizon.
      • Design Basics ( contrast, pattern and texture, balance, visual weight etc)
      • Graphic and Photographic Elements (covering horizontal, vertical and diagonal lines, curves, motion, focus, exposure).
      • Composing with Light and Color and black and white.
    • content: the subject, topic or information captured in a photograph.
    • direct approach: confronting a scene in a straight-forward manner, without using unusual angles or distortion.
    • documentary photography: photographs whose main purpose is to record a place, person(s) or event.
    • expressive: concerned with communicating emotion.
    • geometric shape: simple rectilinear or curvilinear shapes found in geometry, such as circles, squares, triangles, etc.
    • goal: reason(s) why the artist made a work of art.
    • landscape: an image that portrays the natural environment.
    • motif – the dominant subject or theme in a photograph (e.g. model, landscape)
    • objective: a point of view free from personal bias, which attempts to consider all available information with equal regard and fairness.
    • organic shape: shapes based on natural objects such as trees, mountains, leaves, etc.
    • representational: an image which shows recognizable objects.
    • subject: the main object or person(s) in a photograph.
    • theme: a unifying or dominant idea in one work of art or in a collection of works.
  • Art Symbols future and past – Ernst Ludwig Kirchner 2014 and 1937

    Art Symbols future and past – Ernst Ludwig Kirchner 2014 and 1937

    Reminds me of Beckmann
    Symbols to mask connotations that are unclear or hidden

    Now, what is art anyway? Ernst Ludwig Kirchner’s art works are symbolic patterns, which have connotations that are unclear or hidden. They may have interferences  with the Zeitgeist and references to the past, both integrated through and with  the individual artist’s situation at a given moment. Art, like the symbol has a future in a psychoanalytic sense.

    To the psychoanalytic C.G. Jung, a symbol is a real instance of a collective or personal archetype from the past. The past does not suffice to interpret it – neurologically speaking, everything beyond 3 seconds, is considered future to our brain. The current exhibition by the  “Pinakothek der Moderne”, using UV, infrared and X-ray images, make signatures and overpainting visible and to give a comprehensive insight into the working process of the artist.  We see by those means the past of an art work. Good art at the time of creation in its environment is encrypted future. So this essay is about past, present and future of Kirchner’s art work – 2014, 1937 in Munich.

    Short excursion to history. Kirchner must have love-hated Munich. 1937 there was a opening of two exhibitions in Munich, the first “Great German Art Exhibition” in the then newly built “Haus der Kunst” and the “Degenerate Art” exhibition in the Hofgarten,  it was ultimately the shunned modern art which triumphed. While the artificially created chaos of the “degenerate” art show – which included Kirchner’s work, who lived in Switzerland already –  provided viewers with a unique overview of modern German and international art and got 2 million visitors, the properly displayed paintings and sculptures in the light-filled halls of the “House German Art” showed merely mediocre, provincial works, art that was not, like Hitler promised, revolutionary, but rather aesthetic primitively politicized. 

    Fast forward to 2014. The German Expressionists Ernst Ludwig Kirchner and the Norwegian Edward Munch are my most favourite painters. Although Kirchner played a determining role as a pioneering “bridge” Artists for the color revolution at the beginning of the last century, he was scarcely been recognized as the cunning “color man” he was (at least to me). Particularly photographs, but also drawings, sketchbooks, prints show Kirchner’s multi-talented cross-media design and give insight to his private life. Major loans from many museums in Europe, especially from Switzerland, as well as high-ranking German and Swiss private collections help quite a bit, because Munich for various reasons has had not as many “Kirchners” it should, although this has been getting much better lately. For the first time, both sides of selected double-sided painted canvas were made accessible. Handwritten revisions allow to present another unusual practice of Kirchner: The correction of his earlier work and the adaptation to his current style. The stunning Kirchner exhibition gives insight in his systematic way to color and his confrontation with the controversial tradition of color theory. Basis of the presentation is a joint research project, which was conducted by the Bavarian State Painting Collections in cooperation with the State Academy of Fine Arts in Stuttgart and the Kirchner Museum Davos in Switzerland to examine systematically Kirchner’s painting technique.

    IMG_20140803_131200_bearbeitet-2

    Ernst Ludwig Kirchner studied  art in Munich at the Kunsthochschule. Though critics have often tied Kirchner to influences such as Fauvism (Matisse in particular), Cubism, and Post-Impressionism, the artist himself always denied the influence of others. True, while Kirchner shows a very subjective response to reality and bold, undisguised brushstrokes and vibrant colors those did not come directly from the tube at all. Nor were they spontaneous – Kirchner was a pioneer new tar (artificial carbon) colours and he uniqely himselfprepared the canvas and mixed them with wax an cleaning solution to get the results he wanted. Like Klee he digged in colour theory als physically shown nicely in the presented dancing scenes. The Fauvist movement and German Expressionism, both projecting  indebted to the same late nineteenth-century sources, especially Van Gogh. Hoewver, the French were more concerned with the formal aspects, while the German Expressionists were more emotionally involved in their subjects.

    In 1905, Kirchner became one of the founding members of the “Die Brücke” group of avant-garde artists. These artists worked together to develop cross-media skills in drawing, painting, woodcut and lithography. Even when the design was based on his paintings, Kirchner’s preparation of the matrices and often hand-coloring of the prints, made each print became a unique artistic work. Their group lived counter culture, Kirchner’s studio was real bohemian, full of paintings lying all over the place, drawings, books and artist’s materials — much more like an artist’s romantic lodgings than the home of a well-organised architecture student, a place without social conventions to allow casual love-making and frequent nudity. Kirchner moved to Berlin in 1911, where he produced his most forlorn street scenes, such as the painting, “Potsdamer Platz” and the related woodcut, “Women in Potsdamer Platz”. The city facinated him, in particluarly varite, circuse and – dancers. Many of his friends and models were dancers, Erna and Nina Hard and/or very young women.

    Like Lina Franziska Fehrmann (1900-1950), the adolescent model for Seated Girl, who met Kirchner in 1910. She and her siblings regularly posed for artists in the Die Brücke group. Today Kirchner most likely he would share the fate with Roman Polanski. The painter’s point of view as an expressionist is summed up in a letter which Kirchner wrote to his friend and dealer, Curt Valentin, in 1937 – oned year before his suicide “Dear Mr. Valentin,. . . Did you know that as far back as 1900 I had the audacious idea of renewing German art? Indeed I did, and the impulse came to me while looking at an exhibition of the Munich Secessionists in Munich. Their pictures were dull both in design and execution, the subjects uninteresting, and it was quite obvious that the public was bored. Indoors hung these anemic, bloodless, lifeless studio daubs and outside life, noisy and colorful, pulsated in the sun. In those days I was a strong and healthy lad, not like I am today when the spirit is still active but the body often fails me. I was filled with the desire to try and grasp what they had missed; I did and I am still doing so today.“

    Not only were teenage models somehow more “authentic” than adults, they also had the advantage of being much more sympathetic to artists. Girls’ slender, nearly hermaphroditic bodies could be sexual without being exploited. Much art was in effect allowing artists to run through feelings on paper or canvas before committing to full-fledged adult relationships. In this respect, the Kirchner’s teenage nudes constitute one component in the process of identity formation as he, like almost all the Expressionists, were in their twenties when he executed his breakthrough works.

    After the separation from the Brücke Group 1913 he established an individual artist identity. Despite Kirchner’s artistic success during the Berlin years, identity crisis hit the troubled artist. His neurosis may be largely influenced, like those of C.G. Jung and Herman Hesse by the impending war, which all three had viewed with a tragic sense of foreboding and fear from the outset. According to the psychoanalyst C.G. Jung, the unconscious expresses itself primarily through symbols. Although no specific symbol or image can ever fully represent an archetype (which is a form without specific content), the more closely a symbol conforms to the unconscious material organized around or in us, the more it evokes a strong, emotionally charged response. The symbol has a very complex meaning because it defies reason; it always presupposes a lot of meanings that can’t be comprehended ill a single logical concept. The symbol has a future. The past does not suffice to interpret it, because germs of the future are included in every actual situation That’s why, in elucidating a case, the symbolism is spontaneously applicable for it contains the future. Jung is concerned with two kinds of symbols: individual and collective. By individual symbols Jung means “natural” symbols that are spontaneous productions of the individual psyche, rather than images or designs created deliberately by an artist. In addition to the personal symbols found in an individual’s dreams or fantasies, there are important collective symbols, which are often  images such as the cross, the six-pointed Star of David, and the Yin Yang symbol. Symbolic patterns and images represent concepts that we cannot completely define or fully comprehend.

    In a state of nervous anxiety, and fearing that he would get called up, Kirchner began to drink absinthe and developed an increasing dependency on sleeping pills and morphine. He volunteered to the Great Wat, but was discharged after a complete nervous breakdown. Due to mental deterioration, Kirchner emigrated 1917 to Switzerland and was admitted to the Bellevue Sanatorium and became patient of the psychoanalytic Ludwig Binswanger, whose patients  included illustrious names: the Russian dancer Nijinsky, the actor and director  Gustaf Gründgens and many others. Ernst Ludwig Kirchner made 22 woodcuts there.

    He settled finally in the Swiss mountains near Davos.  He remained in a log cabin for the rest of his life, receiving medical treatment at regular intervals. Although he continued to paint this inspired him to depict alpine scenes of mountain farmers, rather than the urban milieu of Dresden and Berlin.  His reputation grew through the rest of the decade; he became a member of the Prussian Academy of Arts in 1931. By this time, all the major museums of modern art had acquired works by him and he was regularly included in exhibitions. That changed after the Nazis came to power in 1933.

    Kunst

    In October 1991 a Los Angeles art show – tentatively titled ”1937: Modern Art and Politics” paied homage to the artists the Nationalsozialists attemped to degrade. Of the 650 works exhibited by the Nazis in Munich only 150 appeared in there.
    During the eighties and the early 90ties I lived in California and ha a chances to see the restaging of the Munich “Degenerate Art” exhibition at the Los Angeles County Museum of Art.
    The original exhibition “Degenerate Art” first  opened in Munich on 19 July 1937 and showed 650 works of art confiscated from 32 German museums. By April 1941, the show had  travelled to twelve other cities and attracted over 3 million visitors. This ”Entartete Kunst,” or ”Degenerate Art,” was displayed the Nazis with the aim of demonstrating the ”immoral” influence of the avant-garde on German culture. Besides denouncing the great artists of the avant-garde, it disparaged Picasso, Wassily Kandinsky and Paul Klee and  hundreds of others whose work was considered ”un-German.” Jews and communists, abstract pioneers, and especially the Expressionists of the “Die Brücke”were condemned as sick, poisonous artists. It was one of the most infamous exhibitions of the 20th century; it was also one of the best from contents and best attended. And its effects are being felt even today – numerous paintings in that show had been sold worldwide. That is the reason that one needs to travel, if you like German expressionists. A total of 639 works by Kirchner alone were identified as “degenerate” by the Nazis and subsequently confiscated from museums, before being sold abroad or destroyed, prompting the first thoughts of suicide in Kirchner. In 1938, soon after Nazis annexed Austria, Kirchner becomes increasingly paranoid, destroys some of his works and finally committed suicide. His longtime companion Erna, gets legal custody of his work and stay in the cabin until her death 1945. Ironically, in a Fahrenheight 451 even,  customs police recently discovered in Munich  an unimaginable artistic heritage of classical modernism. A cache of approximately 1,500 saved painting by Picasso, Matisse and others which were hidden in the apartment of a 80year-old – including many works that had been confiscated by the Nazis.


    Contemorary_20140803_140218_bearbeitet-1
    Contemporary modern art. Forgot name and artist….

    While I strolled out of the special exhibition I saw this gray painting of contemporary art. If this reflects our life, watching wars on TV, why art today seems to be void of any despair I feel in Kirchner’s work? It is easy to point out the psychologically disturbed or cynical players who learn to manipulate the system to get their fifteen minutes or a nice big check from a foundation, or the hangers-on who play the game in order to get invited to the right parties. But every human field of endeavor has its hangers-on, its disturbed and cynical members, and they are never the ones who drive the scene.

    The question is: Why did cynicism and commerce come to be the game you had to play to make it in the world of art? By now the main themes of modern art are clear to us. Standard histories of art tell us that modern art died around 1970, its themes and strategies exhausted, and that we now have more than a quarter-century of postmodernism behind us. The big break with the past occurred toward the end of the nineteenth century. My take is that post-modern art never challenged political powers like modern art did. Edvard Munch got there first (The Scream, 1893): If the truth is that reality is a horrifying, disintegrating swirl, then both form and content should express the feeling. Kirchner, C.G. Jung, Herman Hesse got there felt it and many others. Francis Coppola and Oliver Stone felt it.If the truth is that reality is fractured and frightening, then both form and content must express that.  If the truth is, that reality is unintelligible, then art can teach this lesson by using realistic forms against the idea that we can distinguish objective reality from irrational, subjective dreams. It has always been my understanding that the truest definition of art is something that touches us in some way,emotionally, or makes us think.That needs skills and hunches. I still adhere to this.
    Artistic revolutions are made by a few key individuals. At the heart of every revolution is an artist who achieves originality. A novel theme, a fresh subject, or the inventive use of composition, figure, or color marks the beginning of a new era. Artists truly are gods: they create a world in their work, and they contribute to the creation of our cultural world.Throughout the history of art it seems that a any new artistic movement is born of a rebellion against its predecessor.  have seen many artists in recent years seemingly create for the shock value. Many times it comes across as simple disrespect and disdain, perhaps revealing the insecurities and psychological devils of the creator. I have always had a problem with a select few dictating what is art and what isn’t art, when it is a very personal thing.  The Greek said: beauty cannot be evil. Keats said it: beauty and truth. What to move on to next? Perhaps the pendulum will always swing back. This world could use more focus on beauty and truth at the moment. And no, it’s not a celebrate  beauty. And we should have expectations of art. Art is future coded in symbols.

    As always, pictures if not indicated otherwise are mine but can be used giving proper credit.

    • Kirchner Museum Davos
    • The Brücke Museum, Berlin
    • Ernst Ludwig Kirchner, Mountain life, Kunstmuseum Basel
    • Ernst Ludwig Kirchner,in Berlin, Brücke Museum Berlin 2009
    • Expressiv, Albertina Wien
    • Expressionisten, Sammlung Bucheim, München
    • The Museum og Modern Art, New York
    • The Expressionists, Thames and Hudson
    • Farbenmensch Kirchner Link

  • Shakespeare’s “Macbeth” from a Jungian view

    Shakespeare’s “Macbeth” from a Jungian view

    when they all know the good as good, there arises the recognition of evil.
    When they all know the good as good, there arises the recognition of evil.

    This article explores the psychological underpinnings of  Shakespeare’s “Macbeth” from a Jungian view. Carl Jung left a great deal of ambiguity surrounding his work. He understood, as long as there have been men and they have lived, they have all felt this tragic ambiguity and everybody must accept his or her “Shadow” during the individuation process. Ambiguity between good an evil, and a failed individuation is the core theme in the tragedy Macbeth: “Fair is foul, and foul is fair” say the three witches in the beginning of the play and this paradox is touched again by Macbeth: “So foul and fair a day I have not seen”. The enemy and death is “foul” – bad – but the outcome of the battle is “fair” – good, only because he has won.So the play Macbeth is about the evil, but as we see mostly the evil in us, and this evil is first impersonated by the witches. That is why Macbeth is also called the “Scottish play” by the superstitious theater folk. The play has gotten a reputation for being bad luck in terms of productions and those who act in it, and so it is referred from them to as “the Scottish play” to avoid naming it. The play is about the good consumed by the evil. However, Tao says Tao is eternal and so are the two principles Yang and Yin, so that good and evil must be eternal, as necessary elements of our world.

    Secularism, particularly relativism has tried to blur the line between good and evil where belief systems and philosophies used different approaches to mask the ambiguity between “evil and good”.  Dualistic has the view that the world consists of or is explicable as those two fundamental entities. It is God, love, death, suffering and infinity that open us to the non-dualistic mind, or contemplation. Dualism means eliminating everything that is not like you (or projecting all your rejected attributes to others). Lao-Tse and Jesus were masters of non-dualistic thinking. The Jungian System is a fine example of an non-dualistic psychology : the more inflated your self-image (Ego), the bigger your shadow will be. Macbeth looses his soul (his Self) failing to differentiate between Persona and his inflated Ego and overwhelmed by his shadow and his anima utilized by the ambitious Lady Macbeth. 

    Jung’s vastly varying influences have helped shape a psychology that has influenced a great many scholars, theorists, psychologists, and artists of various specialties. While still maintaining an empirical stance Carl Gustav Jung has taken the influential elements of literature, symbolism, religion, and the alchemy and has formed these raw, primordial factors into a unparalleled  psychoanalytic system. Jung’s view of literature was ambivalent. He was fascinated by Nietzsche, and lectured on Nietzsche’s Zarathustra, Besides of German literature C. G. Jung appears to have been influenced by Shakespeare. In particular Jung was interested in the mythic and archaic elements in literature. Hermann Hesse’s novel Demian was inspired by Jung’s theory of individuation whereas Macbeth seems to be the prototype of a failure to achieve successful ego-individuation.

    The play Macbeth

    title_macbeth
    title_macbeth

    Jung found literature to be a psychological process which includes the process of materials being “drawn from man’s conscious life; and the visionary dealing with primordial images that transcend human understanding.” Jung found that the archetypal symbols he worked with could, quite naturally, be found in the works of various ages. “It is to be expected… that the poet will turn to these mythological images to give suitable expression to his own experiences.”

    Macbeth, when you analyze it, is a psychological battle between good and evil, and between evil ambition and order. Darkness is a symbol of the characters forgetting all about honor or goodness. The play demands that the audience think about how we make excuses in our life to pursue false ambitions that are wrong. Macbeth makes this mistake and ultimately it leads to his death. Darkness in Macbeth is a key theme. The play begins with the brief appearance of a trio of witches and then moves to a military camp, where the Scottish King Duncan hears the news that his generals, Macbeth and Banquo, have defeated two separate invading armies—one from Ireland, led by the rebel Macdonwald, and one from Norway. Macbeth and Banquo encounter the witches who prophesy that Macbeth will be made thane (a rank of Scottish nobility) of Cawdor and eventually King of Scotland. Macbeth and Banquo treat their prophecies skeptically until some of King Duncan’s men come to thank the two generals for their victories in battle and to tell Macbeth that he has indeed been named thane of Cawdor. Macbeth is intrigued by the possibility that the remainder of the witches’ prophecy—that he will be crowned king—might be true, but he is uncertain what to expect. It remins me a little bit of Wagners Rhinemaidens, who have a magical gold treasures with magical powers. Alberich an ugly dwarf, trys to score on them but they laugh at him. So he robs their treasure with  the ring (the key to power and wealth). To do this, he must renounce love. I think Macbeth never could love, neither himself nor others.

     Lady Macbeth suffers none of her husband’s uncertainty. She desires the kingship for him and wants him to murder Duncan in order to obtain it. When Macbeth arrives at Inverness, she overrides all of her husband’s objections and persuades him to kill the king that very night. He and Lady Macbeth plan to get Duncan’s two chamberlains drunk so they will blame the murder on the chamberlains. While Duncan is asleep, Macbeth stabs him, despite his doubts and a number of supernatural portents, including a vision of a bloody dagger. When Duncan’s death is discovered the next morning, Macbeth kills the chamberlains—ostensibly out of rage at their crime—and easily assumes the kingship. Duncan’s sons Malcolm and Donalbain flee to England and Ireland, respectively, fearing that whoever killed

    C_G_JUNG_FEMALE_ARCHETYPES
    C_G_JUNG_MALE_FEMALE_ARCHETYPES

    Duncan desires their demise as well. Fearful of the witches’ prophecy that Banquo’s heirs will seize the throne, Macbeth hires a group of murderers to kill Banquo and his son Fleance. They ambush Banquo on his way to a royal feast, but they fail to kill Fleance, who escapes into the night. Macbeth becomes furious: as long as Fleance is alive, he fears that his power remains insecure. At the feast that night, Banquo’s ghost visits Macbeth. When he sees the ghost, Macbeth raves fearfully, startling his guests, who include most of the great Scottish nobility causing Macbeth’s kingship to incite increasing resistance from his nobles and subjects. Frightened, Macbeth goes to visit the witches in their cavern. There, they show him a sequence of demons and spirits who present him with further prophecies: he must beware of Macduff, a Scottish nobleman who opposed Macbeth’s accession to the throne. Macbeth orders that Macduff’s castle be seized and, most cruelly, that Lady Macduff and her children be murdered. It should be clear by now, that Macbeth represents the archetypes of weak king and becomes a cruel sadistic warrior, whereas Lady Macbeth seems to own foremost frigid witch qualities.

    When news of his family’s execution reaches Macduff in England, he is stricken with grief and takes revenge and with Prince Malcolm, Duncan’s son, and the support of the Scottish nobles, who are appalled and frightened by Macbeth’s tyrannical and murderous behavior. Lady Macbeth, meanwhile, becomes plagued with fits of sleepwalker in which she bemoans what she believes to be bloodstains on her hands. Before Macbeth’s opponents arrive, Macbeth receives news that she has killed herself, causing him to sink into a deep and pessimistic despair.

    He is struck numb with fear, however, when he learns that the English army is advancing on Dunsinane shielded with boughs cut from Birnam Wood. Birnam Wood is indeed coming to Dunsinane, fulfilling half of the witches’ prophecy. In the battle, Macbeth hews violently, but the English forces gradually overwhelm his army and castle and he realizes that he is doomed, Macbeth continues to fight until Macduff kills and beheads him.

    Failed Individuation in Shakespeare’s Macbeth

    macbeth
    macbeth

    Macbeth has not begun to deal with the adult developmental task of individuation. According to Jung, in the process of individuation “unconscious potentials are explored and reintegrated with the “Self”. The exploration of certain parts of the unconscious brings to consciousness unacknowledged ” missing pieces. Macbeth’s failure to individuate successfully is reflected by the distance between his rigid Persona and his real personality, and his inability to confront the shadow aspects of his psyche, and the complete rejection of his anima. Tellingly those developmental issues only seem able to get Macbeth’s attention through his hallucinations and visions. Jung said that “only through the adult development of individuation can the person become truly an ‘individual’ and not simply a carrier of unconscious images and other people’s projections”. This “carrier of unconscious images” and receptacle of “other people’s projections” is exactly how Shakespeare paints Macbeth: Macbeth is Duncan’s “O worthiest cousin” (I, iv, 17), the murderers’ “Highness,” “liege,” “lord” (III, I, 81, 102, and 131), and Malcolm’s “tyrant” (Iv, iii, 14). Throughout the play Macbeth’s identity is formed by Shakespeare’s other characters. The tragedy of Macbeth is that he has failed to explore his unconscious and discover and accept his true identity. Because he has not individuated, he can be molded and pushed into identities and actions that others project onto him. Macbeth is very conscious of his persona and of the positive reputation he has cultivated, and he enjoys thinking of himself in this way. According to Jung, the Persona (literally the mask) is the aspect of personality that adapts to the world to be accepted in society. Throughout the play Macbeth attempts to put on a “false face” (I, vii, 9 5) so that he can hide what his “false heart doth/know” (I, vii, 95-96). When he has plotted Banquo’s death and is preparing to make merry with his guests, Macbeth  believes that he can cover not only his conscious knowledge of his role in Banquo’s death from others but keep his unconscious feelings of fear, shock, and guilt at arranging a murder from himself. During dinner Macbeth has a hallucination. He sees the ghost of Banquo come to haunt him and denies his guilt: “Thou canst not say I did it. Never shake/ Thy gory locks at me” (III, iv, 61-62). Throughout the play Macbeth refuses to own his unconscious; he places supreme importance on appearances (Persona), his consciousness and refuses to deal with any desires and actions which challenge his idealized Ego.

    instinctive powerful, beast
    Shadow- instinctive powerful, beast

    His rejection and disregard of this “shadow” keep him ignorant of its motivational power and the gulf that develops between his persona and real personality. Jung described the shadow as “those aspects of the psyche that are rejected from consciousness by the ego (during sozialization in the first half of life), because they are inconsistent with one’s self-concept. Macbeth’s history of denying his shadow is detailed throughout the play. In Act I, after learning of Duncan’s intention of having Malcolm succeed to the throne, Macbeth rejects his ambitiously motivated ability to become a traitor. Jung says that as we show our persona to others and conceal our shadow from ourselves, “the shadow gets more and more ugly, and the split between persona and shadow … widens”. For Macbeth, this is true. After he kills Duncan, Macbeth refuses to believe that he could be a murderer – one although this ability to murder is present in Macbeth’s character. After his second meeting with the Weird Sisters, Macbeth resolves to kill Macduff’s family in the Thane of Fife’s absence Macbeth has progressed from ambitious regicide to familial mass murderer. Because  Macbeth has not confronted his shadow and haven’t taken the effort caused by introduction of the shadow to consciousness, Macbeth cannot follow an intrinsic moral compass. This allows him to commit his atrocities without having to justify them. Ironically, part of Macbeth’s anima is positive, but it is repressed because he believes it to contain negative qualities.

    anima
    anima

    According to Jung, men have “repressed feminine-typed qualities” (their anima) and women have “repressed masculine-typed qualities” (their animus). While this area of Macbeth seems cloudy, I believe that Macbeth cannot explore what Jung would call the inner feminine qualities of empathy and emotion because Lady Macbeth is constantly questioning his identity as a man, struggling herself to be a women and with her animus. Two passages support this theory. When Macbeth begins to vacillate between killing Duncan and maintaining his honorable reputation, Lady Macbeth chastises him for not being man enough to take what he wants (I, vii, 3 9-49). She also calls him to task for not being a man of his word (I, vii, 53-67). Lady Macbeth claims that she, a woman, is more manly than Macbeth. Macbeth is expressing fear and guilt, emotional inner controls, and Lady Macbeth makes fun at him. Later, when Macbeth is confronted with his hallucination of Banquo’s ghost, he expresses fear and revulsion at what he has done to Banquo through the ghost’s horrible appearance. Lady Macbeth tells him to stop acting like a hysterical woman and to live in reality. She even asks Macbeth, “Are you a man” (III, iv, 70). While Macbeth clearly rejects his “inner woman,” as shown by the ease with which he is manipulated by gender role identification (making him vulnerable to Lady Macbeth evilness), he is severely hampered in uncovering his anima by her disparaging of his male identity.

    Personal Layers
    Personal Layers

    Macbeth’s strict adherence to his inflated Ego a false Persona, his unwillingness to deal with his shadow. According to Jung rejecting anima have psychological consequences – sometimes the shadow and anima merge and overpower the consciousness (Ego); he has hallucinations.  Jung interpreted psychotic hallucinations and delusions as expressions of the collective unconscious archetypes, which can be interpreted as visions or a type of dream, manifesting their meaning from his personal unconscious. Act II’s floating dagger can be read as a symbol forcing its way into consciousness. Through his visions, Macbeth’s unconscious is trying to show him the issues he must deal with. One of the sadder aspects of the tragedy is that he is constantly dissuaded from looking at them. The moral conflict needed to mitigate his personal not to speak collective un consciousness  is not present.  This is why poor Macbeth (like many powerful men and women) is so far from the mark with his comments on life. They does not know enough about themself to allow anything but a shallow, two-dimensional interpretation of life, letting them be directed by passions unseen, greed and manipulative persons around them.

    Anima and Animus in Shakespeare’s Macbeth

    Lady Macbeth
    Lady Macbeth

    There appears to be some critical discord in connection to the classification of Lady Macbeth, whether she qualifies as an innocent, supportive wife, or, in Malcolm’s words, as a “fiend-like queen.” (Shakespeare V. ix. 35) However, Shakespeare’s text simply does not support the idea that the Lady Macbeth did not play a serious role in the murder of King Duncan and. The concept which seems to lie at the core of critical discussion in relation to Lady Macbeth, is gender. Lady Macbeth herself, makes the argument about gender in her famous speech, wherein she appeals to the powers of dark spirits to “unsex” her, and replace any feminine tendency in her with “direst cruelty” (Shakespeare I. v. 42-43). She wishes to take all that she perceives as weak and feminine in herself, and seeks to substitute it with an evil. Jung believed that all men and women were made up of masculine and feminine energies, the former being called the animus and the latter being called the anima and this unconscious selves of individuals can be used to understand Lady Macbeth’s actions. It can be argued, that Lady Macbeth’s vehement denial of her feminine self (or her anima) that causes her to manipulate her husband into committing the murder of Duncan, affected her relationship with her husband (unable to maintain it) and ultimately led to her insanity and death.

    Conclusion

     “Fair is foul, and foul is fair” : What the line points to is the play’s concern with the discrepancy between appearance and reality: that is, the difference between how someone seems and how someone really is. It is a central concern of Shakespeare’s, and obviously one that fits well with the medium of theatre, which relies on actors seeming to be something that they most definitely aren’t. This is one of the last lines in Act 1 Scene 1 when the witches are foreshadowing events to come in the play. With these words, they are predicting the evil that will cloud Macbeth’s judgments and that those judgments will appear to Macbeth as fair and just. This line also could refer to the witches believing that things some consider to be foul and ugly are just and beautiful to them because they embody evil.

  • Archetype of the vampire in todays culture of Narcissism

    Archetype of the vampire in todays culture of Narcissism

    The vampire breaks the rules of the gods, society or nature, sometimes maliciously sometimes cunning or foolish or both.  This article wants to explore the connection between Narcissism, Vampires and contemporary politicians. We experience right now a difficult transition especially in Europe, led by an élite bred more than ever by an increasing culture of Narcissism  The psyche of world leaders, almost everybody in power (over us) can been interpreted narcissistic and the power behind (the money cluster and NWO matrix) as a sort of vampires.

    I have written not much lately. The reason was, that I joined a start-up party in the upcoming German election. It is a major election, as Europe is standing on fiscal and value cliff. Basically it is about „Freedom or Euro“ or “democracy or serfdom”. The majority of those party members are highly educated and professional, but  I have seen so many fellow party members quit under flashy and sometimes infantile circumstance, that I could not help to diagnose that narcissistic disorders must be an important topic especially in politics. Therefore I decided to do case studies, based on my experience in this political party. This article is work in progress ro structure my bewilderment a little bit. Indeed, within this new Euro critical party “start-up”  I met more narcissistic hurt people I ever cared for. It was the first time, when I understood why politics is so sick – it lures sick people in a sick mental framework and gives the worst of them an advantage. This political culture reminds me of Ann Rice’s vampires or zombies.

    In this new party, I experienced an active engagement with the tension between destruction and creation. With these developments, an individual – and a party and its voters – cannot easily engage in an effective dialogue that mitigates the coming apocalypse of Europe.

    Vampire myth

    The vampire myth has appeared over the centuries in almost every culture, beginning with the earliest recorded epic from Babylonia, about 2000 years B.C the Gilgamesh.  Although there are cultural variations in the various legends, there is always one defining trait of a vampire: a vampire sucks blood. Blood stands for life in Christianity, and is the archetypal symbol of the soul (life energy). The Sumerian vampires  Ekimmu, not to be confused with Ekindu, were a type of evil spirit (Utukku) riding on a wolf (you might recall a recent article of mine about the archetype of the wolves). The Assyrians of Mesopotamia believed the Ekimmu or Edimmu came into existence when their people died before their time. These unfortunate souls were refused admission to the underworld, causing them to become violent and ill tempered, hence the name “ekimmu” which translates to “that which was snatched away.I When the hero, Gilgamesh, prays to the god Nergal to restore his friend Ea-bani the request is granted, for the ground gapes open and the Utukku of Ea-Bani appears “like the wind”; that is, a transparent spectre in hishuman shape.

    vampire
    Gilgamesch-Epos

    In studying analytical psychology we can begin to look at the vampire myth in psychological terms. It is a fatal symbiosis and a nourishing of one self with another’s vitality (two central points of vampire legends). As said before these traits are also inexplicable components of many human relationships. Most psychological interpretations of the vampire legend are Freudian, and see the legend in terms of incest, homosexuality, sadism and masochism. These interpretations miss a core meaning of the vampire, one of our oldest, most recognizable archetypal figures. The vampire has been cursed, denied eternal rest because of some unredeemed sin.  The Ekimmu, or Departed Spirit was the soul of a dead person who for some reason could find no rest and wandered over the earth seeking to seize the living. As inmost later vampire tales, the Ekimmu and its victim had some mysterious psychic connection, which made the victim particularly vulnerable to attack. The Ekimmu could walk through, doors or walls to take up residence in house. It would then drain the life from the household, usually killing the owner and many of his relatives and servants.

    The earliest Sumerians didn’t have gods and goddesses in human-like form. Instead, the early Sumerians believed in spirits in every object. This type of belief is known as animism, which assigns spirits and life to all things-the rocks, the sun, plants, and all animals. The Ekimmu could suck the life out or could take over a person’s body. They mostly preyed upon the young and those asleep (like Dracula).  The Sumerians later worshipped four all-powerful creation gods. And their creation myth is similar to later myths. Even the Judeo-Christian story of Adam and Eve can be traced back to later Sumerian writings. Yet even in their creation story, the gods breathe life-or spirit-into men. So the belief in a spirit never fully leaves the religion.

    In Babylonia, as in Christianity, the vampire archetype describes a collective darkness: a group of heretics and criminals, raging against mankind and ceaselessly devouring blood. The vampire is not primarily a personification of personal darkness of the Freudian unconscious, but a scourge of the society an archetype from the collective unconscious.  The vampire is therefore a religious figure like the Christian devil, but even older than Lucifer. The Vampire archetype and the Redemptive archetype (Christness) are the first polar opposites of the same archetypal energy (just note that we Catholics believe in drinking Jesus’ blood). They emerge from the collective unconscious as a dividable pair. Although the association is less clear today, vampires always have been closely associated with religions. In Babylonia, China, Greece, and Egypt, and Christianity, the person likely to become a vampire was one who neglected religious rituals, or defied community moral standards.

    Vampire facts

    First impressions or how behaves a political vampire or a person with a narcissistic disorder in a party environment? According to existential-analytical understanding, the narcissistic pathology has its basis in a disorder of the self-value. This point of view could indeed  illustrated with the aid of my phenomenological observation, of the personal fundamental motivations  in politics as well as of my  personal analysis.

    If you go to a person with a narcissistic disturbance hits, one often discovers spontaneously a pleasant persona. One thinks here a very sympathetic guy! So refined, so intelligent, so charming, how can anyone be so perfect! When the presentation is stronger, it may also well happen that in a sense envy or eat least admiration is discovered – both are common reactions when one  has to do with a narcissistically wounded people.

    The Self-concept of a narcissistic disturbed people between is determined between two opposite poles – the sense of grandiosity on one hand and the feeling of the notation for annulment on the other. Dominate outward a striking magnificence and mightiness. A narcissistic is attractive and impresses with its alluring manner. They have a good sense of how well he can come and what he must do to get admiration. In a politic business it gives an edge to draw all eyes to oneself and to place own achievements and successes in the focus. Even in party work, a narcissist gives initially a grandiose and powerful show of ability and wisdom, particularly if not under stress.

    The male vampire

    For Freud, the vampire is largely representative of brutal, primal sexuality coupled with images of death in dark attempts to reach immortality. The vampire to Freud was a very old archetype that compressed one’s projected fears and repressed desires. From a Jungian perspective, the vampire image could be understood as an expression of what he termed the “shadow,” those aspects of the self that the conscious ego suppresses and is unable to recognize during socialization. Some aspects of the shadow were positive. But usually the shadow contained repressed wishes, anti-social impulses, morally questionable motives, childish fantasies of a grandiose nature, and other traits felt to be shameful. Jung interpreted the vampire as an unconscious complex that took over control over the psyche like a curse or spell. I observed particularly auto-erotic, autistic, or otherwise narcissistic personality traits in some party members which behaved fact predatory, anti-social, and parasitic on the life energy to me and others. We had one candidate, who turned out not to advocate the political agenda of this party, but only his own emotional (and maybe financial) needs. His record was one of a long, long but largely unsuccessful political career of a minor politician. He was a basically a political vampire. After his speech was not greeted with warm welcome, he stepped back to preserve his “delusions of grandeur” and his behavior to everybody became destructive and erratic. I sensed a deep narcissistic disappointment which was held up only by a rigid super-inflated Ego.

    I meet some other similar disturbed party members, but the old politician was a prime example what in contemporary psychology and psychiatry this type is called a “narcissistic personality disorder.”

    Island_of_the_Dead,_AfD

    Narcissistic personalities are characterized by a “very inflated concept of themselves and an inordinate need for tribute from others.” Capable of only a shallow emotional life they have difficulty experiencing any empathy for the feelings of others. Their ability to enjoy life, except for their experiences of their own grandiose fantasies and the tributes that they can manipulate others into giving them, is severely limited. They easily become restless and abusive unless new sources are feeding their self esteem. They envy what others possess and tend to idealize the few people from whom they desire food for their narcissistic needs. They depreciate and treat with contempt any from whom they do not expect nurturance and their relationships with other people are clearly exploitative and parasitic. This description of the narcissistic personality sounds as if it were crafted to describe contemporary Western politicians: It is as if they feel they have the right to control and possess others and to exploit them without guilt feelings-and behind the surface, which very often is charming and engaging, one senses coldness and ruthlessness.

    The female vampire

    The female Vampire
    The female Vampire

    Jungian interpreters often highlight the parallels between the vampire image and narcissistic psychopathology. Some, for example, have noted that the vampire is both narcissistic and autistic and emphasize that the vampire experiences “narcissistic self-destruction as a result of their intensely selfish desires. In Germany politics at large, there is one “successful” politician whose imago fits perfectly the shadow of the narcissistic mother – the female vampire. She makes a largely symbolic politic which is clearly against the interest of her voters. But 65% of the German think she does a good job. The narcissistic mother, while appearing on the surface to have good will and a nurturing attitude toward the child, in fact drains the energy of the child and weakens the child through subtle (and not so subtle) emotional exploitation. This pattern provides insight into the psychological experiences that underlie the numerous folktales of vampires preying on children. There is reason to believe that the incidence of such predatory behavior toward citizens is increasing.

    The Vampire and the Culture of Narcissism: Although Jung and subsequent Jungian interpreters have noted these and other narcissistic aspects of vampire myths, they did not adequately explore narcissistic psychopathology, the chief psychological dynamic underlying vampire narratives and the major reason for the current burgeoning fascination with the vampire image. However, others assumed the lead in psychoanalytic research into pathological narcissism and its social formation as a “culture of narcissism.”

    The culture of Narcissism

    Political Vampires

    There is a rapidly spreading climate of moral self-absorption that has emerged in the wake of modernization and secularization – in Germany it’s the Green party which after decades of errors flourish and in the US the liberals (in power). Both have not the slightest self doubt to scan the internet and intimidate or use the free press. Our contemporary penchant for narcissistic self indulgence has resulted from the eclipse of any absolute ethic with its emphasis on spiritual involvement and temporal values. Contemporary alterations in culture indicated a fundamental shift in our psychological development. One Jungian suggested “that the dominant or modal personality of our culture has shifted to a narcissistic psychological organization.” He tied this recent phenomenon to the process of a gradual erosion of a religious view of the world. I agree, the collapse of any ethic restraint as a bulwark against pathological self involvement was only the last in a long line of cultural and religious developments leading to today’s increasing narcissism. Wall Street was always populated by vampires, but today we begin to discern the chief psychological dynamic underlying the increasing popularity of vampire images and narratives. “If our society is a culture of narcissistic self-involvement, then the vampire image is a perfect icon to express the psychological character configuration underlying it.”

    What goes wrong to cause an individual, group or society to develop a narcissistic personality disorder? As C.G. Jung emphasized, the development of a “happy” personality requires a creative interplay between the innate potentials of the Self and the emotional environment.

    An inadequate nurturing environment like broken families, corporations which treat their employees like cattle in the Global competition and of course our distorted political organizations cause significant damage in the form of “narcissistic wounds.” The development of the self is arrested and the emerging self is left in a weakened condition in an ongoing struggle with overwhelming longings and unmet emotional needs. When normal development is disturbed in this way, the resulting state of emotional disequilibrium necessitates that the individual seek to compensate for the resulting deficit or weakness in the structure of the self. Therefore, the person who has not successfully built a psychological internal structure remains pathologically needy and dependent upon others to perform functions, not able to execute. Others must be “used” in various ways to bolster a fragile sense of self and to attempt to fill an inner emptiness. This primal dependency is at the root of “vampiric” predatory patterns in relationship of our failed party candidate – the weak vampire.

    Symptoms resulting from such emotional disturbances have characteristic features. Patients often report feeling depressed, depleted, and drained of energy. They report feelings of emptiness, dulled emotions, inhibited initiative, and not being completely real. Our weak vampire completely lacked empathy for the feelings and needs of others, had attacks of uncontrolled rage or pathological lying in blogs and mail attacks. However, we shall see below that the tie between narcissistic pathology and the vampire is much tighter than merely sharing the same set of symptoms.

    Stage-hungry vampires

    FRANCE-EU-ELECTION-GREENS

    Narcissistic wounds and resulting pathology manifests in a wide spectrum of clinical syndromes ranging from psychosis to narcissistic character disorders. At work they may find themselves constricted in creativity and unproductive. In social interaction they may have difficulty in forming and sustaining interpersonal relationships. They may become involved in delinquent and anti-social activities. Despite their discomfort about their need to display themselves and despite their sometimes severe rejection they must go on trying to find new self objects whose attention and recognition they seek to induce.

    Such stage-hungry personalities often manifest arrogant superiority. There is one minister who arrogantly abused his press speaker before open cameras. If, as it was the case with the weak vampire, this arrogance is not affirmed and accepted they will often withdraw into what self psychologists call “a grandiose retreat” seeking refuge in isolation in order to shore up their self esteem. The dynamics of stage-hunger also helps us to understand the combination of grandiosity and immortality in the vampire mythology. Adult untransformed grandiosity makes unrealistic claims on others. The more disappointment experienced by the stage-hungry person, the more they resort to the grandiose retreat from social involvement. What is Dracula’s remote castle on the top of a difficult to reach mountain if it is not a “grandiose retreat?”

    Stage-hungry personalities often manifest a kind of “counter-dependency.” That is, they will often seek to avoid expressions of emotional need and dependency. Underlying this reluctance to admit chronic unmet needs to self or others is the fear of a disastrous, even fatal, depletion of the person who is seen as a potential source of gratification.

    Vampires and Sexuality

    A archetypal symbol of vampire mythology has been the powerful erotic imagery accompanying the vampire attack. One can find that in politics too. The systemic pedophile behavior of leading members of the Green Party (one of them a current member of the European parliament) has been successfully suppressed for thirty years in the press even if openly admitted by some and one time party program. Only recently, more and more victims, who were abused by those archetypes of “pedophile vampires”, when they were children, speak out.

    TheGreenMonster

    Sexual contacts, which are portrayed in these vampire stories utilize images of the innocent youth becoming the target of compulsive blood-lust.  Psychologically speaking, narcissistic wounds often lead the individual to seek narcissistic nourishment through sexual activity – be it so soft as begging to be fondled with an open fly. Still Sexuality and aggression fuse in a manner that leads to the infection and death of the victim or scars for a lifetime. A facade genital sexual behavior masks a quest for what Freudian’s have called oral (not genital) gratification. The compulsive quality of this sexual behavior is grounded in the individual’s narcissistic psychopathology. Today this pathology is widely understood to be the emotional foundation of sexual addictions. The Dracula story captures this combination of apparently erotic behaviors that are, in fact, expressions of a deep inner emptiness, not human affection.

    Vampire Group behaviour

    The projection of this image onto other social groups is undoubtedly one of the powerful psychosocial mechanisms that fuel malignant racism, anti-Semitism, political correctness, and other expressions of scapegoating . That has been very evident in this start up party, but is also evident in the EU-Crisis, where Germans are depicted as Nazis if not paying through the nose and the ailing countries as lazy folk punished by austerity.

    Vampires and political correctness
    Vampires and political correctness

    In the dynamic of scapegoating, we find someone or some group that can be used as a receptacle for the projection of the vampiric image. Then the scapegoat can be blamed, cast out of the community, and/or persecuted with various degrees of violence. This externalization of the vampiric image enables the person or “in-group” to feel better-guiltless or “cleansed.” As a social dynamic such scapegoating both allocates blame and seems to “inoculate” against further disappointments by evicting or eliminating the cause of one’s “disease.”

    Hate rhetoric is frequently fueled by the projection of the image of the vampire onto other social groups. An example of this recently became international news when a leader of an NGO publicly characterized Jewish people as “bloodsuckers,” imaging them as parasites draining the lifeblood of their community. The projection of this image enables the dehumanization of its target group-allowing the rationalizations needed to justify ruthless racial discrimination and violence. Narcissistic rage seeks the utter destruction of the independent personhood of the other-either through death or ruthless enslavement and exploitation. Thus the vampire within projects its image onto the other-thereby justifying its own predatory intentions – which is a standard procedure for politicians.

    neverminddemocracy if you have the euro
    neverminddemocracy if you have the euro

    We cannot see the energies that these ‘political’ vampire draw from the human population, but we can feel them.  This energy is often described as ‘vibes’ – the good and bad ‘vibes’ that we feel emitting from people we meet. If we could switch our frequency to see deeper realms of reality, we would see that what we are feeling on the ‘physical’ level in emotional ‘feelings’ is the expression of an energy pouring from us (on frequencies outside of visible light) whenever we think or go into emotional states.  This is what the ‘political’ vampires are doing – feeding off lower vibrational human emotion like fear, stress, worry, guilt, hatred etc. These are, in fact, all subdivisions of the one energy that we call hate generated by fear.  The more that humans can be manipulated to feel and therefore generate the energy of fear, the more energetic sustenance is made available to these energy vampires. We hear about blood vampires, but what is blood? It is a massive conduit for human energy and as has been said an synonym for the soul.  Humans have indeed been turned, as Morpheus said in The Matrix, into ‘one of these’:

    Conclusions

    An attempt was made to trace the manner in which my brief stint into politics along with many unpleasant experiences in this culture of Narcissism can be interpreted by vampire archetypes. Each of these perspectives contributed to my understanding of the rich mythological and symbolic narratives of vampire lore, which views the vampire as a primary icon representing essential aspects of narcissistic psychopathology. Personally, even if I want to moved out of this matrix of darkness, I did understand for the first time the attraction of being part of a political organization. It’s not only the greed and lust for power which lures contemporary politicians to the dark side.