2009-10-30, 12:56 AM
German Jewish psychologist E. Neumann (1905-60) said: "Just as do the priestesses, who are put on par with the goddess, the goddess leaves her breasts exposed. Breasts are a symbol of the flow of cultivation, nourishment, and life." (The Great Mother, 9.Kap.) In magical cultures too (especially martiarchal societies), women's breasts-along with the abdomen, buttocks, and genitals-are said to hold extremely sacred meaning. This is because the breasts are the symbol of the fertility that leads to human life. This should be well understood from archaeological artifacts. Neuman said: "Because they are in the central region of the woman's torso, the abdomen and the breasts, often very large breasts, become 'the only realistic thing.' In statues, the richness of feminine parts is expressed primitively and in a superhuman manner." (ebd.8.Kap) Thus, women's breasts, especially enormous breats, are said to have the character of bringing forth and protecting physical life. This is called "a woman's elementary character." This is made evident by the fact that, for example, the Latin word for physical substance, materia, comes from the word mater, meaning mother.
But a woman's breasts are not only endowed with the "elementary character" of procreation and protection. A woman's breasts, or rather, her chest area, also has the important element called the "transformative character". "Indeed, many figures emphasize the genitals and breast, and indicate only the elementary character, only the symbol if procreation and nurturing. However, in other statues, we see that the transformative character and the abdomen, genitals, and buttocks are emphasized, while the chest area is ignored. In these, the contradiction of the feminine parts themselves appear in the contradiction of the paradoxical shapes of the upper and lower halves of the body. The underside of a woman with child is connected to a heterogeny that almost never unifies it; in other words, the upper body of a young maiden who has yet to become a woman. (...) It becomes clear when viewed from the side that the tin and leaf-like, fleshless physique of the upper body combines with the fully fleshed torso in the form of one statue, and the typical order of the elementary character in the 'lower body' and transformative character of the 'upper body', become an example of a pattern of divine physique." (ebd.8.Kap.) According to Neumann, the thin chest seen in ancient female statues symbolize a woman's "transformative character". This "transformative character" signifies maidenly youth, a more advanced mentality, and most important, the dynamism to shift toward individual characteristics. (vgl.ebd.3.Kap.)
But a woman's breasts are not only endowed with the "elementary character" of procreation and protection. A woman's breasts, or rather, her chest area, also has the important element called the "transformative character". "Indeed, many figures emphasize the genitals and breast, and indicate only the elementary character, only the symbol if procreation and nurturing. However, in other statues, we see that the transformative character and the abdomen, genitals, and buttocks are emphasized, while the chest area is ignored. In these, the contradiction of the feminine parts themselves appear in the contradiction of the paradoxical shapes of the upper and lower halves of the body. The underside of a woman with child is connected to a heterogeny that almost never unifies it; in other words, the upper body of a young maiden who has yet to become a woman. (...) It becomes clear when viewed from the side that the tin and leaf-like, fleshless physique of the upper body combines with the fully fleshed torso in the form of one statue, and the typical order of the elementary character in the 'lower body' and transformative character of the 'upper body', become an example of a pattern of divine physique." (ebd.8.Kap.) According to Neumann, the thin chest seen in ancient female statues symbolize a woman's "transformative character". This "transformative character" signifies maidenly youth, a more advanced mentality, and most important, the dynamism to shift toward individual characteristics. (vgl.ebd.3.Kap.)


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