“THE LORD OF THE RINGS' V*art One THE FELLOWSHIP OF THE RING NOTE ON THE SHIRE RECORDS At the end of the Third Age the part played by . IMAGE: SEVEN RINGS held aloft in triumph by the DWARF LORDS. GALADRIEL (V.O.) TEASING SHOTS: SAURON forging the ONE RING in the CHAMBERS of. SAMMATH NAUR My heart tells me that Gollum has some part to play yet. View and download lesforgesdessalles.info on DocDroid.
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being the first part of. THE LORD OF One Ring to bring them all and in the darkness bind them J.R.R. Tolkien's The Lord of the Rings is often erroneously. part of The Lord of the Rings. The first part, The Fellowship The Two Towers. The Lord of the Rings Part 1 The Fellowship of the Ring By JRR Tolkien. 1. What this film is about: The Lord of the Rings trilogy is based on J R R Tolkein's In the first part, we learn that Bilbo Baggins, one of the gentle, peace-loving.
Unlike all the other races of Middle-earth, the hobbits tend to be less immediately susceptible to the power of the One Ring. None of these were felt to be entirely suitable for publication, and Unwin sent a polite rejection note: Ricoeur, table good, when we recognize that it is from nowhere , p. Just as Frodo has his personal shadow in Gollum, so do most of the major protagonists in the story. Later, Saruman's demise was controversially cut from the cinema edition but included in the extended edition when Jackson felt it was not starting the third film effectively enough.
The anima represented by Galadriel as the positive aspect and Shelob as the negative. The hero which is portrayed by Aragon as the positive aspect and the King of the Dead as the negative aspect. The archetype of spirit is represented by Gandalf and his shadow Saruman and finally the archetype of self which refers to wholeness and is equivalent to the God image , the negative aspect of which is represented by the One Ring and its master Sauron.
The positive aspect of self is somewhat more ambivalent and difficult to pin-point with a high degree of certainty. Due to the strong allusion to Jesus in the characters of Frodo and Aragorn who both risk their lives for the good of the greater whole , it could be argued that they both are representatives of the positive aspect of self.
However, it is also possible to interpret Gandalf the White as a representation of the integrated self, in particular in view of his resurrection and role as a guide. Thus The Lord of the Rings is a literary work so full of archetypes that one could be tempted to think that Tolkien had in depth knowledge of Jung's work, however there are no direct indications in Tolkien's work or history to sustain the hypothesis that Tolkien studied any of Jung's 29 In analytical psychology, the feminine principle as represented in the male unconscious, an archetype 2 forming part of the collective unconscious, representing the feminine aspect of human nature, characterized by imagination, fantasy, and play, manifesting itself in personified form in dreams and fantasies, and acting as a psychopomp connecting the ego and the unconscious.
As Carl Gustav Jung — described it: Nevertheless there is a strong link between the literary world of Tolkien and psychoanalytical world of Jung, which I will theorise springs from their common fascination with mythology.
Tolkien's aim with The Lord of the Rings was to create a mythology for England and in doing so he included into his story, albeit not necessarily in a conscious way, all the required elements for a precise literary reflection of a Jungian model of the psyche. In fact, the whole of mythology could be taken as a sort of projection of the collective unconscious. You can learn all that there is to know about their ways in a month.
And yet, after a hundred years, they can still surprise you at a pinch. It is from here that we become aware of the existence of the rest of Middle-earth and everything in it, thus it is logical to view the shire as a symbol of consciousness. The shire itself is similar to the English countryside and consequently the landscape acts as a component in establishing a sense of familiarity and security, which are vital components of our conscious mind In the shire we encounter the Hobbits, a race with whom the reader can quickly feel at home.
They resemble the reader in regards to culture, language and biology and are good-natured, sensible and peaceful — all qualities most of us are happy to identify ourselves with. Furthermore, since the first volume of the trilogy is experienced through the eyes of Frodo, it is logical to view him as the main aspect of the ego-self Chiron pp. Chiron p.
We find that all four hobbits undergo an individuation process, often sparked by the interaction with different characters of Middle-earth. Merry and Pippin mature from their child-like consciousness to young adulthood through their imprisonment at the hands of the Uruk-hai and their meeting with Tree-beard. Sam's meeting with the elves initiates his individuation process, which is further reinforced when he fights against Shelob, the shadow archetype of anima. His transformation from an adolescent to a responsible and mature hobbit culminates when Sam, believing Frodo to be dead, takes upon himself the responsibility of completing the quest alone Whereas the dwarfs and men represent the adult consciousness and the elves the most evolved, spiritual and balanced beings, the hobbits represent a childlike innocence.
It is this quality of purity that enables Frodo to wear the ring without being immediately corrupted. Unlike all the other races of Middle-earth, the hobbits tend to be less immediately susceptible to the power of the One Ring. Frodo's journey from the Shire into Mordor tells the story of the loss of innocence by the awareness and acceptance of shadow and the consequent integration of all aspects of his personality. Thus Frodo's story concerns itself with the duality of light and shadow that resides within him as well as outside him.
As the Fellowships struggles against these aspects of shadow, we find that those who are unable to resist the temptation of the One Ring, are overpowered and slain. Taking into account that Jung juxtaposed self and God, then the loss of self can be understood as the inability to act in accordance with the divine aspect of self, and instead being seduced by the temptations of the world — as is the case with Boromir and Saruman. As the story progresses, we find that the internal battles that our heroes undergo, are of even greater importance than the physical ones.
Frodo, like Aragorn, must come to terms with his personal shadow in order to complete his quest, a struggle that culminates at the edge of Mount Doom. And there was Frodo, pale and worn, and yet himself again; and in his eyes there was peace now Individuation is an inherent process in which we become the full expression of who we were born to be by integrating all of our aspects, specially those aspects of self which are the most polarized and unconscious.
In transcending our dualities and split aspects of our personality we recreate a unified self and achieve good mental health. An individuation process is marked by different stages of psychological development towards an individual personality. Frodo's meeting with Gollum is crucial for his individuation process as Gollum embodies what Frodo could become if he gave into his lust for the One Ring. Their relationship represents the different stages of individuation. In the beginning of the story Frodo laments that Bilbo did not kill Gollum when he had the chance 40 reflecting a somewhat immature psyche, with a need to destroy an outer expression of himself as he does not recognise it as such.
However, as the story progresses he is able to extend his understanding and compassion to Gollum 41 revealing a maturation of the mind. Frodo is 37 Tolkien, J.
Jung's term for: In Mordor, at the pinnacle of the journey, Frodo merges with shadow and succumbs to temptation - he forfeits the quest in order to keep the One Ring for himself Frodo's capitulation to the One Ring completes his immersion into shadow and his personality fuses with that of Gollum.
However, Frodo's self survives the merging with shadow and he is able to detach himself from it again having gained an experiential and complex knowledge of his whole self.
This process of transformation perfectly exemplifies how we must bring into consciousness our personal and collective shadow, in order to integrate the totality of the psyche and achieve mental and emotional balance. Having experienced his own shadow, Frodo can never go back to his prior state of blissful ignorance. His journey through Middle-earth is a transformational passage from a polarised and immature psyche to a rounded psyche that encompasses all aspects of self.
Furthermore, the characters in Middle-earth who achieve individuation do not die in the conventional way as they have not lost their self. Instead they are transported to the Grey Havens where life continues, albeit in a different setting. The positive aspect of self is mental stability, wholeness and emotional well-being.
Thus, we may wonder why Tolkien chose this object to represent evil? Looking at the question from a Jungian standpoint, the choice is that of a genius. In the shadow aspect of the self archetype stands for the distorted and fragmented mind. The One Ring is emblematic of the ambiguous nature of shadow. It is both an incredible source of power and a corrupting element.
The fact that the One Ring causes the wearer to become invisible is related to the loss of self that occurs when the ego becomes excessively identified with symbols of 42 Tolkien, J. In the One Ring the aspects of light and shadow are bound together in an eternal and circular continuum. The one cannot exists without the other.
Tolkien illustrates this fragmentation in the appearance of the main shadow characters of the story. Sauron, who represents the culmination of evil, is so fragmented that all that is left of him is a fiery eye and a mouth It is noteworthy how Tolkien focuses on the internal, spiritual injury of this stab-wound in a higher degree than the physical harm the wound causes.
Frodo would have become an undead, neither alive or dead, a fate that is descriptive of the loss of self. However, he manages to survive but the encounter has given him with a transparent quality indicating that he self is dissolving into the collective unconscious.
Thus, the One Ring is a catalyst for emergence and empowerment of our repressed collective shadow and as a eradication of the self. It is no coincidence that the One Ring is a representation of almost unlimited power and has the unavoidable consequence of corrupting the wearer. Tolkien is clearly demonstrating to us how excessive power inevitably leads to evil doing and can dissolve the personality of even the most well- intentioned.
The power of the One Ring is tempting even for the most spiritual beings of Middle-earth, such as Galadriel and Gandalf who, in contrast to Saruman, are able to resist the One Ring even when it is offered to them freely.
But the shadow is not necessarily evil, merely less sophisticated; and in any case is part of the whole picture. In Jungian terms the devil archetype is the sum of the darkness of human nature, collectively projected onto an outside force.
In context of The Lord of the Rings the devil archetype is represented by Sauron, who, although disembodied, is the essence of all that we perceive as being evil. Thus the devil becomes our most potent adversary. It represents an immense source of strength, the submission to which would lead to the disintegration of ego. However it is vital to bear in mind that it is in the battle with an enemy figure that we are given the opportunity to discover who we are.
Without temptation or evil to overcome, the individuation process would not be possible, thus one could go as far as interpreting the devil as a saviour figure. In battling against the devil we are given the opportunity to identify and come to terms with the otherwise unacknowledged traits in ourselves.
These are the aspects of ourselves that we most need to make peace with in order to realise our full potential. If we are unable to do this we will, in Jungian terms, continue a life-long battle with ourselves.
You seem to be always thinking only of Ricoeur: The world is changing, you as the conceptualization of this symbolic level states. Minas Tirith21 will perish if the Ring lasts. But why? It In the three scenes, the oneiric, as a psychic reverie, is would surely be so if the Ring was with the enemy. For themsel- ves they may be right. These Elves and half-Elves and tion, about its symbols and myths.
For such, it is also Wizards, they would come to grief perhaps. Plato and mostly Saint Augustine has his own way. We do not desire the power stand the literature of The Lord of the Rings. Tolkien, an academician in Philology, Lin- strength in a just cause. And behold! It is a gift, I say; integrates his historical moment of reaction to moder- a gift to the foes of Mordor.
It is mad not to use it, to use the power of the enemy against him. The fearless, the nity, of discussion on industrialization and its changes ruthless, these alone will achieve victory. All that with a clear symbolic object in true God, and held the worship of any other persons an the narrative: The craving for eternity, which Tolkien evaluates Sauron desired to be a God-King, and was held to be as the basis of his work, appears here.
In his sub-cre- this by his servants; if he had been victorious he would ation of a secondary world with secondary beliefs, have demanded divine honor from all rational creatu- he ascribes to the First Creator every response to af- res and absolute temporal power over the whole world.
God is the only reality he saw in his history. And ism, soldier in the World War I, war correspondent in this God reveals himself from the simplest values, World War II, father of a priest, a soldier, and an aca- such as friendship, honor, and respect.
Researcher of the truth, he found in a re- enable oneself to live in the simplicity of work and in mote past as a researcher of the Middle Ages, the eter- fraternal and familiar company, like the Hobbits and nity that surpassed the instantaneousness of his time. As a matter of less often considered petition. The view, in the terms fact, the psalmist did not baselessly say, or with little of my story, is that though every event or situation has affection: Braga, Editorial Fran- endurance far beyond the normal — even, it may ha- ciscana, Defending Middle-Earth — Tolkien: London, any choice he could make or would make unfettered, not under the duress.
Explicando Tolkien. Actually, the symbol of the One Fontes, The Symbolism of Evil.
In a Press, O Hobbit. The Fontes, Contos Inacabados. O Silmarillion. As cartas de J.
Tolkien was an Anglo-Sa- xon language professor considered one of the major Version by Carlos Manuel Miranda Leite da Silva experts on the subject at Oxford, from to , and English and Literature professor at the same univer- Notes sity from to Elves, Dwarves around 1 meter to 1. Hobbits were peaceful and Men. With this trap, Sauron intended to dominate and lived basically from agriculture and commerce. Like the various races from Middle-Earth, they had their 2 Aurelius Augustine from the Latin Aurelius Augustinus , own calendar, registers, and genealogical trees.
There Augustine of Hippo or Saint Augustine, was a Catholic is no register of languages of their own, but they were bishop, theologian, and philosopher born on Novem- capable of learning several languages. The thinkers of the period following the World War II. He creation of the world, divinity, the emanations of po- was an academic at the University of Sorbonne in the wer, the corruptions, the tragedies, the great adventures after-war. Those registers turalism, and Hermeneutics, with a particular interest in come from the kingdom of Gondor, which, on its turn, the sacred texts of Christianity.
For an introduction to the polemics tions for the calendars. His real name was Aristocle; the human comprehension and interpretation of writ- Plato was a nickname that, probably, made reference to ten texts. The word derives from the name of the Greek his physical characteristic, such as the athletic air or the god Hermes, the messenger of the gods, to whom the large shoulders, or still his vast intellectual capacity in Greeks ascribed the origin of language and writing and dealing with various themes.
His philosophy understanding. There is such pat- a fundamental structure of the human relation, to the tern in The Lord of the Rings: All those enslaved by the One Ring become triment of the community, and to the utilitarian techni- like shadows of what they once were, and use the servi- cism that dissociates knowledge and being are the main tude of the One Ring as a power to oppress and control temptations the symbol of the One Ring presents in the those who still keep their freedom.
This excerpt is a free version directly from the Por- 20 Such concept expressed in reference to the symbol of tuguese language version, since we were not able to evil is only partially understood in mythical level, since access the original English version. Whenever such si- it supposes the contradiction between free will and free tuation happens we will use the signs [ ] to enclose the servitude.
Thus, Ricoeur differentiates the servile will of free version with words of our choice. By modernity is meant a world vision initiated 22 Elves and Men of Gondor. Myth and Modernity. Harper Collins Publishers, Such truth, for Tolkien, is in the Augustinian philosophy.
It expresses any of the sensitive impulsivities, generally distempered, towards its object, that is, what is commonly denominated as passions. Here and in other places he translates cupidi- tas, to which neither cupidity nor greediness precisely apply, although these terms derive etymologically from such word. Download pdf.
Remember me on this computer. Enter the email address you signed up with and we'll email you a reset link. Need an account? HarperCollins, In a letter to Tolkien, he wrote: At the time, Tolkien could not really oblige.
None of these were felt to be entirely suitable for publication, and Unwin sent a polite rejection note: The Silmarillion contains plenty of wonderful material; in fact it is a mine to be explored in writing further books like The Hobbit rather than a book in itself. I think this was partly your own view, was it not? What we badly need is another book with which to follow up our success with The Hobbit and alas!
I still hope that you will be inspired to write another book about the Hobbit. If Tolkien was not too pleased about the rejection of The Silmarillion a different version from the one we have now , he still saw that a Hobbit sequel would be a better commercial proposition: So he wrote back to Unwin on December 16 , Letters 19 th I think it is plain I promise to give this thought and attention.