gates
The Seba library treats Gate in 9 passages, across 7 authors (including Giegerich, Wolfgang, Jung, Carl Gustav, Jung, C. G. and Kerényi, C.).
in the Inverted World of the soul, the gatekeeper’s ‘No!’ itself is the entrance, as I said; the only entrance. Without the deterrence there would not be an opening at all.
Giegerich argues that in soul-logic the gate’s negation — its refusal of entry — is not an obstacle anterior to the goal but is itself constitutive of the entrance, making prohibition the sole modality of psychological access.
, The Soul’s Logical Life Towards a Rigorous Notion of, 2020thesis
psychology, arrives… assigning to the former the place after the threshold and to the latter the place before it.
Giegerich frames the threshold as the structural locus at which genuine psychology divides the daimon from the ego, establishing the gate as a logical rather than spatial boundary internal to psychological discourse itself.
, The Soul’s Logical Life Towards a Rigorous Notion of, 2020thesis
Jacob saw the gate of heaven on his way to Mesopotamia… ‘How terrible is this place! This is no other but the house of God, and the gate of heaven.’
Jung, following Hippolytus, identifies the gate of heaven with the stream issuing from the Original Man, linking the biblical gate-vision to the Gnostic anthropos and the symbolism of the Self.
, Aion: Researches into the Phenomenology of the Self, 1951thesis
She set up a great gate on one of the nine dancing-places. ‘It consisted of a ninefold spiral arranged like the men in the Mara Dance.’ It was the gate of Hell and at the same time the gate to human life.
In the Hainuwele mythologem, Campbell and Kerényi show that the gate erected by the Kore Satene is paradoxically identical with the passage into both death and birth, epitomising the archetype of the coincidentia oppositorum at the threshold.
, Essays on a Science of Mythology: The Myth of the Divine Child and the Mysteries of Eleusis, 1949thesis
MONSTER GUARDING THE UNDERWORLD GATES… the underworld, the earth womb, as the perilous land of the dead through which the deceased must pass… is one of the archetypal symbols of the Terrible Mother.
Neumann situates the gate as the threshold of the Terrible Mother archetype, the monster-guarded entrance to the underworld womb through which the hero or departed soul must pass toward judgment or rebirth.
, The Great Mother: An Analysis of the Archetype, 1955supporting
twenty-one gates, 160–62
Neumann’s index records the motif of twenty-one gates as a distinct symbolic cluster within the analysis of the Great Mother archetype, indicating the numerical and cosmological elaboration of the gate symbol in Egyptian and related traditions.
, The Great Mother: An Analysis of the Archetype, 1955supporting
the men of the Lesiela family were dancing, and in the course of the slowly cycling movement of their spiral they pressed the maiden Hainuwele toward the hole and threw her in.
Campbell’s narration of the Hainuwele murder in the ninefold spiral provides the mythological substrate for the gate of death/life subsequently theorised by Kerényi, grounding the symbolic gate in sacrificial ritual structure.
, Primitive Mythology (The Masks of God, Volume I), 1959supporting
Going out of the gate to seek harmony. Who would find fault with this?
The I Ching’s first yao-text treats ‘going out of the gate’ as the initial gesture of seeking harmony beyond one’s immediate enclosure, establishing the gate as the threshold between self-enclosed particularity and relational openness.
, The Complete I Ching: The Definitive Translation, 1998supporting
Bluebeard merely looked at the door
Estés’s Bluebeard narrative figures the forbidden door/gate as the psychic boundary whose transgression initiates the heroine’s confrontation with destructive masculine shadow, functioning as a threshold of forbidden knowledge.
, Women Who Run With the Wolves Myths and Stories of the Wild, 2017aside