The Seba library treats Dagger in 8 passages, across 6 authors (including Jung, Carl Gustav, Clarissa Pinkola Estés, Ph D, Freud, Sigmund).
In the library
8 passages
Her father's dagger, which he once flashed in the sun in front of her. It made a great impression on her. Her father was in every respect an energetic, strongwilled man, with an impetuous temperament
Jung uses a patient's personal memory of her father's dagger as the associative bridge to the cultural-archetypal significance of the sword, demonstrating how the individual image opens onto collective symbolic meaning through constructive interpretation.
Jung, Carl Gustav, The Structure and Dynamics of the Psyche, 1960thesis
The index of Symbols of Transformation formally registers the dagger as a symbolic category, placing it within a network of death, darkness, sacrifice, and rebirth that constitutes the book's mythological architecture.
Jung, Carl Gustav, Symbols of Transformation, 1952thesis
Brak the ice man kills a human woman who will not return his affections. He kills her with an icicle shaped like a dagger. The icicle, as well as the man, melts away in the next day's sun, and there is no weapon left to indict the killer.
Estés deploys the icicle-dagger as a mythic figure for the psychic complex that wounds and destroys without leaving a traceable cause, mapping the instrument of murder onto the invisible, disappearing action of destructive inner forces.
Clarissa Pinkola Estés, Ph D, Women Who Run With the Wolves Myths and Stories of the Wild, 2017thesis
He then saw a dagger lying on the board — an object that belonged to his father but which his imagination placed on the board.
Freud traces a dream-image of a dagger belonging to the father to suppressed patricidal rage in a child, establishing the dagger as a psychoanalytic symbol of paternal menace and the son's unconscious destructive impulse.
Freud, Sigmund, The Interpretation of Dreams, 1900thesis
Vajrakīla is dark blue in colour with three faces and six arms, the central pair of hands holding a ritual dagger (Skt. kila).
In Tibetan tantric iconography the ritual dagger (kīla) is the defining attribute of the deity Vajrakīla, functioning as an instrument for the annihilation of obstacles and dualistic delusion rather than personal violence.
Coleman, Graham, The Tibetan Book of the Dead (Penguin Classics), 2005supporting
He began tables and chairs, drew a dagger, looked at himself in the looking-glass, brandished the dagger in the air as though he was fighting an enemy.
Freud records a dream in which a dagger is drawn and brandished before a mirror, and decodes the scene as a condensed representation of the dreamer's physical condition and vitality, illustrating the dream-work's transformation of bodily states into dramatic, weapon-bearing action.
Freud, Sigmund, The Interpretation of Dreams, 1900supporting
when he tried to slip into the king's inner sanctum with a dagger strapped to his thigh, he was arrested and confessed all.
The narrative of Ajatasattu's concealed dagger illustrates the depth-psychological theme of the son's murderous ambition toward the father-king, a mythic instance of filial aggression that the Buddha's teaching is set against.
his boundaries are so poorly maintained that every sword thrust penetrates to the very center of his chest, which is tender and fearful.
Bly invokes the imagery of sword-penetration metaphorically to describe the psychic vulnerability of men who have not integrated the warrior archetype, gesturing toward the dagger/sword cluster without explicit use of the term.
Bly, Robert, Iron John: A Book About Men, 1990aside