Gazelle

To the very brink of the horizon we saw gigantic herds of animals: gazelle, antelope, gnu, zebra, warthog, and so on. Grazing, heads nodding, the herds moved forward like slow rivers.

Edinger reproduces Jung's Athi Plains epiphany in which the sight of gazelle herds catalyses the revelation that human consciousness is the world's second creator, constituting the core of Jung's new myth.

Edinger, Edward F., The New God-Image: A Study of Jung's Key Letters Concerning the Evolution of the Western God-Image, 1996thesis

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The plains are, and their grazing gazelle, and these images move in the soul of the world unwitting of 'Man, I' or any personal observation. Psychological faith affirms those gazelles, those images, whose appearance does not require my consent.

Hillman deploys the gazelle as a cardinal example of anima mundi — images that subsist in the world-soul independently of human consciousness, countering Jung's anthropocentric myth of meaning.

Hillman, James, Alchemical Psychology, 2010thesis

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As he sat there watching 'gigantic herds of gazelle, antelope, [and] zebra... moving forward like slow rivers,' the legend of the Taos came back to him.

Peterson's biographical account situates the gazelle-populated savannah as the sensory trigger for Jung's insight into the cosmic meaning of consciousness, linking Africa directly to the Taos revelation.

Peterson, Cody, The Shadow of a Figure of Light, 2024thesis

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It is the same primal force that propels a gazelle to sprint at seventy miles per hour in order to escape the pursuing cheetah.

Levine invokes the gazelle-cheetah pursuit as the paradigmatic biological instance of survival energy correctly mobilised, establishing the somatic foundation for his theory of trauma and its resolution.

Levine, Peter A., In an Unspoken Voice: How the Body Releases Trauma and Restores Goodness, 2010thesis

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aicow into the picture of the gazelle so that it hit the gazelle in the neck. And at that same time the woman lifted her arms... And then they went down and tracked down an actual gazelle.

Campbell describes a Neolithic rite in which the painted image of a gazelle and a woman's ritual posture together enact a magical identification that precedes and enables the actual hunt, illustrating how myth mediates instinctual action.

Campbell, Joseph, Pathways to Bliss: Mythology and Personal Transformation, 2004supporting

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evaporating on a gazelle-skin under a dusty banyan tree and ending his days in nameless non-being, then I should have to admit that such a person understood yoga in the Indian manner.

Jung's warning against imitation of Eastern practices invokes the gazelle-skin as a metonym for authentic yogic renunciation, a standard he holds Western practitioners unlikely to meet.

Spiegelman, J. Marvin, Buddhism and Jungian Psychology, 1985supporting

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A hermit by name of Rishyashringa (gazelle's horn), son of Vibhandaka or Ekasringa (one-horn), is fetched out of his solitary retreat by the king's daughter Shanta.

Jung situates the gazelle's horn within the comparative unicorn symbolism of alchemy and Hindu myth, treating it as a variant of the one-horn motif associated with spiritual isolation and its erotic breaking.

Jung, Carl Gustav, Psychology and Alchemy, 1944supporting

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gazelle, horn of, 456

The index entry locates the gazelle's horn within Jung's systematic survey of animal symbols in alchemical literature, confirming its place in the broader unicorn–one-horn symbolic cluster.

Jung, Carl Gustav, Psychology and Alchemy, 1944aside

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spannt seinen Bogen gegen wilde Stiere und Gazellen. Er ist bekleidet mit einer syrischen Tunika

Otto's art-historical description of a Bronze Age cup depicts a king shooting wild bulls and gazelles, situating the animal within ancient Near Eastern iconographic traditions of royal power and the hunt.

Otto, Walter F., Die Götter Griechenlands (The Gods of Greece), 1929aside

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