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Qusim.02.3A Bozza:. 25-11-2009 11:33 Pagina I QuSIM.02.3a bozza:. 25-11-2009 11:33 Pagina I Quaderni di Studi Indo-Mediterranei QuSIM.02.3a bozza:. 25-11-2009 11:33 Pagina II Direttore responsabile: Carlo Saccone Comitato di redazione: Alessandro Grossato (vicedirettore), Daniela Boccassini (responsabile per il Nord America), Carlo Saccone Comitato dei consulenti scientifici: Johann Christoph Buergel (Uni-Berna, isla- mistica), Francesco Benozzo (Uni-Bologna, studi celtici), Carlo Donà (lettera- ture comparate, Uni-Messina), Mario Mancini (Uni-Bologna, francesistica), Alessandro Grossato (Fac. Teologica del Triveneto, indologia), Carla Corradi Musi (Uni-Bologna, studi sciamanistici), Patrizia Caraffi (Uni-Bologna, iberi- stica), Ermanno Visintainer (filologia delle lingue turcomongole, ASTREA), Tito Saronne (Uni-Bologna, slavistica), Mauro Scorretti (Uni-Amsterdam, lin- guistica), Daniela Boccassini (Uni-Vancouver, filologia romanza), Vincenzo Lacerenza (Uni-Napoli, giudaistica), Giulio Soravia (Uni-Bologna, maleoindo- nesistica), Adone Brandalise (Uni-Padova, studi interculturali), Giangiacomo Pasqualotto (Uni-Padova, filosofie orientali), Alberto Ambrosio (Uni-Paris Sorbonne, mistica comparata), Patrick Franke (Uni-Heidelberg, arabistica), Kamran Talattof (Uni-Arizona, iranistica), Roberto Mulinacci (lusitanistica, Uni-Bologna). La rivista “Quaderni di Studi Indo-Mediterranei” ha sede presso il Dipartimento di Lin- gue e Letterature Straniere dell’Università di Bologna, Via Cartoleria 5, 40124 Bolo- gna, ed è sostenuta da amici e studiosi riuniti in ASTREA (Associazione di Studi e Ri- cerche Euro-Asiatiche). La posta cartacea può essere inviata a Carlo Saccone, all’indi- rizzo qui sopra indicato. Sito web ufficiale della rivista: http://www2.lingue.unibo.it/studi%20indo%2Dmediterranei/ Per contatti, informazioni e proposte di contributi e recensioni, si prega di utilizzare uno dei seguenti indirizzi: [email protected] [email protected] [email protected] Per l’ abbonamento alla rivista, si prega di contattare l’Editore: www.ediorso.it QuSIM.02.3a bozza:. 25-11-2009 11:33 Pagina III Quaderni di Studi Indo-Mediterranei II (2009) Sogni e visioni nel mondo indo-mediterraneo Dreams and Visions in the Indo-Mediterranean World a cura di Daniela Boccassini Edizioni dell’Orso Alessandria QuSIM.02.3a bozza:. 25-11-2009 11:33 Pagina IV Volume pubblicato con contributo d’Ateneo, Università degli Studi di Bologna © 2009 Copyright by Edizioni dell’Orso S.r.l. 15100 Alessandria, via Rattazzi 47 Tel. 0131.252349 – Fax 0131.257567 E-mail: [email protected] http://www.ediorso.it Realizzazione informatica a cura di Arun Maltese ([email protected]) È vietata la riproduzione, anche parziale, non autorizzata, con qualsiasi mezzo effettuata, compresa la fotocopia, anche a uso interno o didattico. L’illecito sarà penalmente persegui- bile a norma dell’art. 171 della Legge n. 633 del 22.04.1941 ISBN 978-88-6274-171-2 QuSIM.02.3a bozza:. 25-11-2009 11:33 Pagina V Indice INTRODUZIONE p. I Sogno e visione: mistero, “mania”, magia, realtà di Daniela Boccassini 1 DALLA PREISTORIA ALLA TARDA ANTICHITÀ 21 Sogni e onirismo nei dialetti d’Europa: evidenza etnolinguistica di una continuità preistorica di Francesco Benozzo 23 Rock art, radiant visions and dreamscapes in Central Asia di Kenneth Lymer 41 Svapna: alcune considerazioni sull’epistemologia del sogno di Gianni Pellegrini 71 Buddhist dreams, wet dreams and Herophilus of Alexandria di Giulio Agostini 91 Prolegomena to the Reconstruction of the Archetype of the Greek Somniale Danielis di Steven Oberhelman 107 Onirocritique et rationalité dans le monde grec antique : la méthode d’Artémidore de Daldis di Jean-Marie Flamand 125 DAL MEDIOEVO ALL’ETÀ MODERNA 149 Da Daniele al Sefer ha-razim: invocazioni angeliche e interpretazioni oniriche in alcuni testi ebraici di Giancarlo Lacerenza 151 QuSIM.02.3a bozza:. 25-11-2009 11:33 Pagina VI Indice Note sul sogno e la sua interpretazione nella letteratura classica persiana di Simone Zoppellaro 165 Visions of Heaven and Hell from Late Antiquity in the Near East di Ghazzal Dabiri 177 Mapping Medieval Visions di Matthew Horn 191 Libri dei sogni e geomanzia: la loro applicazione letteraria tra Islam, medioevo romanzo e Dante di Valerio Cappozzo 207 Del sogno iniziatico di Polifilo e di alcuni suoi paralleli orientali di Alessandro Grossato 227 Oneiromancy and Indeterminacy in the Renaissance: Rabelais’s Interpretation of Dreams di François Rigolot 249 Giordano Bruno e le porte del Sonno: sogno ozioso, immaginazione, memoria di Nicola Cipani 267 Sleeping Mullas: Dreams and Charisma in Shiite Islam di Rainer Brunner 287 DAL MONDO MODERNO ALL’ETÀ CONTEMPORANEA 305 Georg Christoph Lichtenberg “Professor Philosophiae extraordinariae”, le “Mille e una notte” e la veste della verità di Giulia Cantarutti 307 Guilt Trips on Royal Roads: Freud’s Mediterranean Affinities di Martina Kolb 329 Sohrawardi, Abdelwahab Meddeb et l’espace du rêve : quand rêver c’est voyager vers l’exil di Veronica Amadessi 347 VI QuSIM.02.3a bozza:. 25-11-2009 11:33 Pagina VII Indice Una lettura tra Oriente e Occidente 355 Walther Rathenau, Scritti talmudici (a cura di Vally Valbonesi) 357 -Recensioni 367 -Biografie e abstracts 391 VII QuSIM.02.3a bozza:. 25-11-2009 11:33 Pagina VIII QuSIM.02.3a bozza:. 25-11-2009 11:33 Pagina IX INTRODUZIONE QuSIM.02.3a bozza:. 25-11-2009 11:33 Pagina X QuSIM.02.3a bozza:. 25-11-2009 11:33 Pagina 1 Sogno e visione: mistero, “mania”, magia, realtà di Daniela Boccassini 1. Nel 1944 Jung sogna di giungere, passeggiando per una valle soleggiata, nei pressi di una cappelletta dalla porta semiaperta. Decide di entrarvi, e osservan- do l’interno si stupisce dell’assenza di immagini — sull’altare non vi sono che fiori. Improvvisamente s’accorge di non essere solo: vedevo sul pavimento, davanti all’altare, ma rivolto verso di me, uno yogi seduto nella posizione del loto, assorto in profonda concentrazione. Quando lo guardavo più da vicino mi rendevo conto che aveva la mia stessa faccia, ed ero vinto dalla paura. Poi mi ero svegliato col pensiero: “Ah, ah, allora è lui quello che mi sta meditando. Ha un sogno, e io sono quel sogno”. Sapevo che quando egli si fosse svegliato, non sarei più “esistito”. (Jung 1992, 381) Avvicinando questo sogno a quello della “lanterna magica”, sognato quat- tordici anni più tardi, nel libro delle sue memorie Jung giunge alla conclusione che entrambi questi sogni puntano in direzione di «un capovolgimento della relazione tra la coscienza dell’io e l’inconscio» — ipotesi che perfino lui, tra i più audaci psicanalisti, aveva lungamente esitato a prendere in considerazione. Erano state le singolari esperienze visionarie del 1944, prodottesi a seguito di un infarto miocardico, a imporgli l’obbligo morale di riconsiderare gli assunti teorici suoi e della sua cultura. L’inevitabile conclusione suona beffarda alle orecchie di chiunque ritenga necessario affidarsi alla scienza per esplorare i recessi della psiche: «secondo l’opinione dell’“altra parte” la nostra esistenza inconscia è quella reale e il nostro mondo cosciente una specie di illusione, o una realtà apparente costruita per uno scopo preciso, simile a un sogno (che sembra una realtà fino a che vi siamo dentro)». Avendo verbalizzato tale rove- sciamento di prospettiva, Jung non aveva potuto esimersi dal notare che «que- sto stato di cose rassomiglia molto da vicino alla concezione indiana del Maja.» (382) Di tale rassomiglianza “impostagli” dai sogni Jung non era in realtà affatto entusiasta. A questo proposito, è anzi affascinante notare come il sogno dello yogi avesse indotto il sognatore Jung ad aprire suo malgrado la porta socchiusa «Quaderni di Studi Indo-Mediterranei», II (2009), pp. 1-20. QuSIM.02.3a bozza:. 25-11-2009 11:33 Pagina 2 Introduzione di un luogo sacro che egli si era subito stupito di non riconoscere come cristia- no. Grazie a questo “trucco”, il sogno lo aveva poi obbligato a contemplare, come in uno specchio, un’immagine di sé con cui il suo io cosciente non voleva identificarsi: nel riconoscersi assorto in una pratica meditativa orientale, Jung si era bruscamente risvegliato, «vinto dalla paura». Per valutare la misura della reazione censoria esercitata dalla coscienza, che innescando il meccanismo della paura interrompe il sogno, sono illuminanti i commenti di Jung al suo viaggio in India del 1938. Nonostante l’interesse che fin dagli anni Venti molte delle tradizioni spirituali orientali avevano suscitato in lui, e quindi «profondamente convinto del valore della saggezza orientale»,1 (327) approdando in India Jung aveva evitato ogni contatto con i rappresentanti viventi di quella saggezza con cui si era familiarizzato sui libri, nel deliberato intento di proteggersi dagli influssi che costoro avrebbero potuto esercitare sulla sua psiche. Egli era infatti immerso nella cerca di un’identità — sua per- sonale e del mondo cui apparteneva — che gli pareva essenziale non “contami- nare” con approcci altri da quelli occidentali: L’India mi colpì come un sogno, poiché ero e rimasi alla ricerca di me stesso, e della mia verità personale. […] Mi sarebbe parso un furto se avessi appreso dai santoni la loro verità per farla mia. La loro saggezza appartiene a loro, e a me appartiene sol- tanto ciò che procede da me stesso. Come europeo non posso prendere nulla in pre- stito dall’Oriente, ma devo plasmare la mia vita da me stesso, secondo quanto mi suggerisce il mio intimo o mi apporta la natura.2 (327-28, mio il corsivo) In questa cerca esistenziale prima ancora che professionale, l’alchimia si era presentata a Jung come la via da seguire per ritrovare il fondamento di quell’i- dentità perduta che l’Occidente aveva cancellato dall’orizzonte della propria coscienza, il ponte lanciato verso l’ignoto dell’inconscio dopo che gli gnostici e i neoplatonici ne avevano tentato una prima ricognizione.3 Nello studio dei testi di quella tradizione esoterica Jung si era immerso prima di partire per l’India; 1 Basti ricordare che Jung aveva collaborato con i maggiori specialisti del pensiero orientale di quegli anni: con Wilhelm all’edizione del Mistero del fiore d’oro, con Hauer allo studio dello yoga della kundali- ni, nonché con Zimmer, Evans-Wentz, Suzuki.
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