The Analysis that Became a Rant or The Little Article that Could
It might have been the pot, it might have been the acid, or it might have been the mushrooms, but I remember at some point in my nebulous collection of psychedelic adventures, zombies finally made sense. I figured them out.
I don’t like the word “zombie” though. “Living dead” is getting better—it’s a nice oxymoron. “Walking dead” though… they got it right with that name.
See, “Zombie” is too abstract—it’s not connected with anything tangible, it’s just a funny sounding name that we associate with mindless, autonomic bodies brought back to life.
“Living dead” is better because it hits closer to home. We have deeper associations with the words “living” and “dead”—they mean more to us than “zombie” ever will. But, there’s something wrong with the name.
“Walking dead” on the other hand hits it out of the park. It just nails it. Why?
It does the same thing that “living dead” does—it anchors the name and the idea of the creature into something more tangible than “zombie”—but then “living dead” goes wrong with the “living” part, because we instinctually know that part of the name is a cheap gimmick.
It’s clever, for sure, but we know the zombies aren’t “living”. “Living” for us as humans is something natural. We associate it with “the lights being on”, with a “soul” in the body, maybe even a ghost in the shell (wink, wink). And so, we look at the dead body moving on its own, and we know that it’s not “dead” in the normal sense, but we also know it’s definitely not “living” in any sense.
But, “walking dead”, that name works. You don’t have to think about walking at all in order to do it. You can literally walk in your sleep, it’s so easy and mindless to do. Walking is just your body moving in a pre-programmed way and it literally takes no effort at all—just try thinking about how you actually walk, I’ll bet you don’t even know how walking works.
“Walking dead” implies something that’s just robotic, mechanical, thoughtless or instinctual. It basically calls zombies objects capable of moving (and eating, of course). There’s nothing there. The body moves, but it moves like silt moves in a riverbed, or how snow falls from tree limbs or rocks fall down slopes—there is no thought: it’s purely mechanical.
That term, “walking dead”, removes any sense of agency, animacy, life or consciousness from the zombies: they’re corpses that move; they’re objects that walk.
But, what does this mean symbolically?
What are the walking dead?
They’re mindless people-shaped objects that incessantly consume anything and everything around them.
They’re the hungry, unthinking corpses that stalk the few conscious survivors of the undeath plague in herds.
They’re the masses of thoughtless, mechanical animals made of rotting flesh and decayed nerves.
They’re the shambling costumer, the bottomless, indebted consumer, the TV mind-slaves; they’re the drones, the sellouts, the zealous recruiters of self-dissolution; they’re the frenzied finger-pointers, the inquisitors refusing to look in the mirror, the self-anointed priests of popular opinions.
They’re the walking dead: they’re programmed, they lack self-reflection, they lack the ability to judge their own actions or beliefs, and they lack an understanding of where they’re beliefs and behaviors even stemmed from—more importantly, they even lack a desire to understand.
This idea—this symbol—reflects so succinctly the collective behavior of “the masses”. It’s the idea of herds of people who lack self-reflection or any deeper level of consciousness (perhaps the lack consciousness altogether) and who act on basic instinct and primordial, emotional drives.
So what is the point of the zombie or zombie survival flick?
I began this article with a quote from one of the greatest unknown lyricists, Mark Lenover. Here’s a quote from one of the greatest known lyricists:
“Run desire, run, sexual being Run him like a blade to and through the heart No conscience, one motive Cater to the hollow”
“Screaming feed me, here Fill me up, again And temporarily pacify this hungering”
Maynard James Keenan & Billy Howerdel, “The Hollow”
The zombie narrative reflects humanity’s social reality in that a vast majority of the population is turned “off”—the lights aren’t on, no one’s home, some thoughtless machine is pulling levers behind the scenes—while a small minority of people are survivors.
Perhaps the plague, virus, disease, etc. is society itself—the pressure of millions of people-shaped objects wanting to turn you into one of them—wanting to consume you and degrade you to their mindless level. Perhaps it’s culture, or a specific kind of culture which infects people, or maybe it’s a natural symptom of a society.
So, what about the survivors? Who are they?
What do they represent?
They’re the people fighting to survive the thrall of society or culture—the people who fall prey and become another walking dead are those who give in to apathy, lethargy or self-destruction; or they fall prey to some trauma—physical, social or psychological; or they are overwhelmed by the herd and succumb to the swarming mob of people-shaped meat-objects.
And why do the walking dead wish to feast on other humans? Specifically, the flesh of humans who are still alive? Why are they unable to or have no desire to sustain themselves off dead or undead human flesh?
Because people have no desire to kill and consume other people who are already a part of the herd: we have no desire to transform people who are already transformed, and nothing can be gained from consuming what we already are.
The people who survive the gauntlet of society and culture become targets for zealous conformists and mindless consumers. People don’t “consume” products created by people similar to them, people from the same socio-economic class as them, or people from that they’ve conformed to/with—the people who create the things we consume aren’t like the pepole consuming their goods.
The people who remain original, the people who remain conscious, the people who remain alive and passionate: these are the people the masses wish to feast on.
The herds of walking dead feast on Disney, Walmart, Amazon and others—and while the living may still use these companies, they do not “feast” on them, they are not consumers in the same sense.
The “herd-minded” consumer consumes to blindly satiate an instinctual hunger; the living, thinking individuals understand their actions, and they “consume” to fulfill a conscious, understood necessity, or to aid in assisting some goal.
So there are two elements to this: a hatred of life—an anti-life (an unlife)—driving people-shaped objects to destroy life; and then there is an absolute desire to consume that life. It is a hunger or desire to obtain something, which results in the destruction of the desired thing.
And the emotional kicker to this all is the endless nihilism and suffering of hope.
Those who survive remain conscious, remain thinking, calculating, rationalizing agents—they remain alive—and yet their life is infinitely more difficult because of this. They remain alive and conscious only to be conscious for their own unending peril, pain and hardship. So why continue? Why go on?
Why go on—why struggle so hard against the smothering night and the bitter cold—when one can just let go, become a part of the herd?
Why struggle against something that seems so inevitable? Why wage an impossible war? Why stand against the ocean of mindless walkers?
What is it that is so important about life that people are capable of weathering the most violent storms in order to maintain life—to keep the fire lit, and to carry and pass the torch into the lightless chaos of tomorrow?
The possibility of something better and the hope for a cure: the hope for an end to the infinite dark.
This is what ever zombie narrative inevitably teases us with, and this is what life teases us with: what if, one day, we could end all this pain?
What if, one day, we could cure the walking dead, restore humanity and restore a society into one that loves life and living? What if we could cure the disease of anti-life and mindless consumption?
That’s what keeps us watching, and that’s what keeps the fire lit.
“And these words changing nothing as your body remains And there’s no room in this Hell, there’s no room in the next And our memories defeat us, and I’ll end this duress But does anyone notice? But does anyone care? And if I had the guts to put this to your head But does anything matter if you’re already dead? And should I be shocked now, by the last thing you said? Before I pull this trigger, your eyes vacant and stained And in saying you loved me made things harder, at best And these words changing nothing as your body remains And there’s no room in this Hell, there’s no room in the next But does anyone notice there’s a corpse in this bed?”
My Chemical Romance, “Early Sunsets Over Monroeville”
Conclusion: Episode/Issue #1 of The Walking Dead
A good story reflects reality.
A good symbol reflects a deeper, more complex truth about reality that a literal description cannot.
Zombies, living dead, walking dead: a society moving in herds, which no longer cares for life nor its continuation, and seeks its annihilation and assimilation through mindless consumption.
The Survivors: the ones who rage against the herds of people-shaped objects.
A good narrative speaks in a language of symbols, characters, events and associations.
In the first issue of The Walking Dead comic series and in the first episode of the show, the protagonist, Rick Grimes—a protector and upholder of law, and thereby a protector and upholder of culture and society—is shot and put into a coma. He wakes up in a hospital to find the world in shambles.
He is weak and barely alive. The previously orderly, clean and sensible world he lived in has become a ruined hellscape, devoid of life. He finds that society has been overrun by the Walking Dead, and then finds that a small number of people are still alive.
He then begins protecting these people, these individuals, and upholding life itself.
Rick himself “dies” and returns to life—he goes to the abyss, the place of chaos and darkness, common mythological trope—and returns to the “overworld” or the “normal” world.
Here, we can take a literal interpretation of the story: he wakes up after an actual zombie apocalypse.
Or, we can take a symbolic interpretation of the story: he wakes up to see the world for what it really is.
He wakes up and realizes his own weakness and vulnerability; he wakes up and realizes how important life and consciousness really are; he wakes up and devotes his life to protecting and leading people, not dictates of society.
Perhaps Rick didn’t wake up and see a transformed reality; perhaps Rick woke up transformed and saw reality.
“And if they get me and the sun goes down into the ground
“And if they get me take this spike to my heart and
“And if they get me and the sun goes down
“And if they get me take this spike and
“You put the spike in my heart”
My Chemical Romance, “Vampires Will Never Hurt You”
As a quick forewarning, some of this analysis and the things I talk about are pretty rapid-fire and probably should be elaborated or explained more, but I wanted to shorten many of the points here. If you want to learn more about some of these things, you can check it out for yourself, or reach out to me with any questions and whatnot.
Vampires need very little introduction, but here we go.
Vampires have become something that borders on memey at this point, but vampires as a Dawkinsian meme (the immaterial, “idea-gene” or evolving idea) have a long evolutionary history—starting with folklore, developing into the classic Dracula-vampire, and then finally committing a slow suicide with a glittery stake in the 2000’s and 2010’s.
Concepts of vampires or of things similar to vampires have appeared across cultures throughout history, beginning with ancient stories such as the Indian Vetalas and Pisaca; the Babylonian/Assyrian and Hebrew Lilitu and Lilith, respectively; and a slew of Greek monsters: the Empusae, Lamia, Stirges and Gello.
Many of these creatures, as well as other similar tales throughout the world, are not strictly “vampires”, but they bear similarities to the modern concept of the vampire (nocturnal, blood-sucking/flesh-eating, demonic, undead/undying, odd rules around their behaviors). These ancient creatures in particular may have given rise to the modern “Draculian” (yes, I just made up a new word) or Gothic Vampire.
Accounts of this more modern concept of a vampire arose from the Medieval Period to the 18th Century (the century where a widespread fear of vampires began to crystallize and bloom across Europe). There were Hebrew, Norse and British accounts of undead or vampiric entities, such as revenants and draugrs, and then in the 18th century, when European populations began using the term “vampire”, vampires became the object of hysteria.
Similar in many ways to the witch-hunts that spread across Europe and North America, the notion of vampires became an object of fear, paranoia, hate and morbid scholarship. The “18th-Century Vampire Controversy” was a generation-long marathon of grave-desecration, hysteric accusations, and the tail-end of pre-modern superstitious-hysteria (though, I’d say the underlying psychological/psychic structure persists to this day).
One interesting note here is that this Vampire scare flared parallel to the Age of Enlightenment, a tangent that I probably won’t bring up much beyond this, or will simply forget to bring up, but an interesting corollary to the analysis.
Why was it that both witch-hunts and vampire-scares coincided with progressive philosophic movements?
Why is it that such ancient, superstitious cleansing-hysterias emerged in tandem to socio-cultural and cognitive leaps forward?
Why have we, at such dramatic cultural turning points such as the 60’s, 80’s and 00’s, faced similar witch-hunts and vampire-hysterias?
And why do we now, in such a strange and tumultuous politico-cultural shift of contemporary history, do we seem to be face similar superstitious hysterias?
This 18th century vampire evolved into the Bram Stoker Dracula of 1897—another curious example of society/culture/media that roughly coincided with Nietzsche’s famous proclamation, “God is Dead”.
From out of the dying light of Romanticism, Dracula—named after Vlad III, Vlad the Impaler or Vlad Dracula (I may talk about him more, I haven’t decided yet)—evolved through the 19th century into suave villains and anti-heroes (excluding Nosferatu, who was less-than-suave). After Bella Lugosi and pulp fiction, there came waves of comic book and genre-fiction renditions of vampires who all played as variations of the Gothic/Dracula vampire, peaking with thee ’92 Bram Stoker’s Dracula film before its new, contemporary variations (one might say the Post-Modern vampire).
And with this relatively brief but relatively whole history of vampires, I will examine the core psycho-symbolic meaningfulness of vampires.
I want to use this to analyze the modern depictions of vampires in an almost historic study of its evolution and bring this all in to a contemporary analysis of culture and society using this initial analysis, but I don’t think I’ll be able to do that without a hyper-extended article.
So, I may do this in the future.
For this analysis, there are three crucial “modes” of the ancient, classical and post-classical/early modern vampire narrative I wish to examine:
Vampire as Feminine Demon
Vampire as Indifferent Entity
Vampire as Masculine Aristocrat
And, for those already jumping on this “controversial analysis”, this has nothing to do with value claims about actual gender/sex, rather the mytho-narrative symbolism of these fragmented archetypes. This is all aimed at a symbolic mythological analysis, not a material, cultural or philosophical analysis of sex or gender.
Analysis of Vampires
I’ll first roughly define each of these sub-archetypes and give a mythological/historic relation/foundation to each of them, then delve into each. As a fun little note here, these three archetypes I think may still be present, at least partially, in modern culture, arts and narrative, but it’s safe to say they’ve both splintered and evolved into more sub-archetypes.
The actual “psychological archetypes” (since we’ve already entered the realm of Jung here) are most certainly still alive and well in our culture, sleeping in tombs or ruling from dark castles.
First, we have to examine vampirism at its foundation. Vampirism, roughly speaking, relates to an undead, undying or demonic/infernal force that parasitizes “normal” humanity. Vampirism relates to death, but it also relates to undeath (either something dead returning to life, or something immortal) which preys upon life.
Vampirism more particular relates to either consuming flesh or blood, and so can be seen as siphoning a life force or siphoning “what makes us ‘us’” as a source of sustenance. Vampirism also relates to the nocturnal, which is what we cannot see, what lurks in “the dark”, or what comes out in times or places of “dark”.
Vampirism is often treated in a disease-like manner. It can either kill others, or it can be spread to others who then become new nodes of Vampirism.
Vampirism also relates to immortality, but usually is more specific to the ability to consume the “life force” of others in order to maintain or continue its own life.
This can be seen in a number of ways:
– Something which we suppress, either in our own selves or in our conception of reality / Something parasitic or destructive in ourselves which we actively decide not to acknowledge, or something external to us that we do not acknowledge.
– Something we regress to, or something that the state of society, state of nature or state of being regresses to in moments or periods of weakness or “death” / Some state of behavior or being that emerges as we as individuals or we as a collective revert into a less humane state of being.
– Some eternal and recurrent force, or some “undying” force—or an aging force that maintains itself beyond death—which preys upon, parasitizes or infects the contemporary culture or youthful population.
Now, for the promised controversial analysis.
Vampire as Feminine Demon refers to the “Lilithian” vampire—the darker elements of Hecatean feminine-mythology. Really, this archetype goes down to one of the deepest roots of mythology: the feminine archetype of Mother Nature. More particularly, this relates the negative aspect of the Mother Nature archetype: Nature as cruel consumer and destroyer, as opposed to Nature as loving creator and nurturer.
Examples in Modern Culture: Antichrist (I would argue); Blair Witch Project (also arguable); Jennifer’s Body (there aren’t many great examples, guys); A Girl Walks Home Alone at Night (but not really); Let the Right One In (kinda)
Vampire as Indifferent Entity is sort of an off-shoot of the Lilithian vampire. Where the Lilithian vampire may be seen as the more divine (divine meaning “of-higher-being”, not necessarily in a positive or negative sense) conscious progenitor, source or monarch of vampirism, the Indifferent Entity is more like an amoral child or creation of the source-being. This Indifferent Entity is like an animal, a more unconscious being driven by instinct, and closer to an unthinking, mechanical object than a conscious, moral agent.
Examples in Modern Culture: Stakeland, 30 Days of Night, I Am Legend
Vampire as Masculine Aristocrat is closer to the more traditional conception of vampire. This is the Draculian vampire, ranging from Nosferatu to Dracula to Edward Cullen (brace yourselves, Twilight fans, it’s only just begun). The Masculine Aristocrat vampire relates to the patriarchal sense of masculine—the twin brother of Mother Nature—as the archetype of “Father Society”. Just as the Lilithian vampire represents the negative aspect of Mother Nature, the Draculian vampire represents a negative aspect of society—the manipulative, bureaucratic, parasitic aspect of society.
Examples in Modern Culture: Bram Stokers Dracula, the Underworld series, the Twilight series (Edward’s a pedophile, accept this fact)
The first analysis will be of the “Vampire as Feminine Demon”. And here, with feminine, I will repeat:
I do not mean the modern contextual meaning of “feminine as effeminate” or “feminine as female biological sex”, or even “feminine as cultural gender”. I mean “feminine as mythological ‘Mother-archetype’” and it has nothing to do with actual sex/gender. Thank you for your time.
With this, we look at the concept of a vampire as the Hebrew Lilith, which arose from the Babylonian Lilitu. Lilith has often been associated with Satan, and in some traditions, Lilith couples with Samael, who, in some ways, can be considered as an initial conception of Satan (Samael being “Ha-Satan”, the accuser, seducer and destroyer).
However, focusing more on Lilitu, Lilitu was a Babylonian “female night demon” who consumed the blood of infants for sustenance. A similar Hebrew demon, the estries, were nocturnal predators who consumed the blood of their victims for sustenance. And then we have the Greek Lamia and Stirges, which feasted on the blood of children and adults (Lamia more particularly on children).
This historic “Lilitu” meme generalizes to a nocturnal, blood-feasting predator, which often preys on children or infants. Here, I think one concept becomes blindingly clear: the negative Mother archetype.
The Mother archetype, as previously stated, is the archetype of Mother Nature, which is both protective, nurturant and procreative, but also cruel, preying and destructive. Mother Nature is that which creates life, and mother nature is that which consumes life. These Lilitu and Lilitu-esque demons are female entities which consume the life-force of individuals, and often the life-force of children (one could say that all individuals, youthful or mature, are children).
So, this ancient proto-vampire, the Lilithian vampire, is an aspect of Mother Nature. The Lilithian vampire might have been a personification of the fear of child mortality/morbidity—the fear of predators, the fear of disease, the fear of fatal injury, the fear of one’s child suddenly going missing when they’re out of sight (in the dark).
This fear could also be seen as a Mother’s fear of her own part to play in the potential destruction of their child. This might be reflective or symbolic of two things. The first, the mother’s own incompetence or the mother’s own malevolence. Perhaps the fear manifested here is that it is the Mother’s fault through their inadequacies that their child either dies or matures into an unsuccessful or even malignant individual.
The second might be an aspect of another negative aspect of the Mother archetype: the Oedipal Mother. This is the archetypal maternal force which is overbearing, overprotective, smothering, and even manipulative and parasitic.
The Oedipal Mother (archetypically speaking, though perhaps literally speaking) keeps their children, particularly their sons, from going out into the world and exploring. They keep their sons at home, where they fulfill the role of their father (sometimes only superficially, sometimes behaviorally, sometimes to a Freudian/Oedipal extreme). This relationship is manipulative, as the mother must coerce, or at the very least be an enabler, the child/son into remaining at home and fulfilling the role of the father, in exchange for continued protection and “nurturing”. The relationship is parasitic, as the mother essentially ruins the child’s life by smothering them, keeping them from maturing and keeping them from living a fulfilled, satisfying life in order to satisfy her own needs.
These are a bit of a stretch. They fit the “vampiric mold”, though it may be difficult to prove that Lilith/Lilitu and their corollary mythological monsters are in fact symbolic of this (but it’s still fun to think about).
The next part of the analysis is the “Vampire as Indifferent Entity”. This one, I will be honest, interests me the least, so I will be quick with this one. However, these happen to be the types of vampires in three of the only good vampire flics in the last couple decades (30 Days of Night, I Am Legend, Stakeland).
These are the animalistic, zombie-like vampires—the mindless, raving, depraved animals. Now, these might be represented at times as semi-autonomous people, or at the very least may outwardly appear as being normal humans, but are far more animalistically autonomous than they are moral agents.
And I think that’s the key here: these are parasitic entities without moral agency.
But, at the same time, it could be argued that a vampire, especially the traditional Draculian concept of a vampire, is without moral agency, since they have a sort of addictive “ball-and-chain”. They cannot escape their necessity to consume blood.
And so, we might look at this Indifferent Entity as being the baseline for vampirism, or the core mode of vampirism—a revelatory vision of vampirism beneath the faux aesthetic put on vampires. At the core of both feminine and masculine modes of vampirism, there is this mindless hunger—this animal instinct to feed.
Perhaps this vision of the Indifferent Entity is the masculine/feminine modes stripped of all external pretense and power—the animal without the divine/demonic powers or omniscience, omnipresence and omnipotence of nature; and the animal without the structures and powers afforded by culture and society.
It is a parasitic animal, and perhaps all animals, humans included, are these indifferent, parasitic entities, stripped of all aesthetic and power and pretense.
Finally, there is the “Vampire as Masculine Aristocrat”. This relates to, as previously mentioned, the Patriarchal Father archetype, and the negative Patriarchal archetype: the Tyrannical King. With the Father archetype, there are the positive elements or aspects: protection, order, meaningfulness, a place in society, tradition and so forth. But, there are also the negative aspects: tyranny, conformity, stagnation, immobile and unfair hierarchies, inability to adapt.
However, one aspect of the negative Patriarchal archetype I think is often overlooked is it’s parasitic and manipulative nature. Now, this might be because the elements of tyranny are often regarded in terms of brute force and reigns of fear. However, this is not a nuanced perspective on Tyranny. Some of the most disturbing aspects of tyranny are the manipulative and parasitic aspects of it.
Take for example bureaucracy. Bureaucracies are monolithic hyper-complexes of rules and regulations, filled with a five-dimensional labyrinth of legalities, jargon, hierarchies, departments, divisions, forms, contracts, signatures, waiting lists and so forth. Bureaucracies are unquestionable and impenetrable. Unless you know the infinite in’s and out’s of a bureaucracy, you are at their mercy, and you cannot battle them except on their own terms.
In order to overcome the labyrinth, you must first enter the labyrinth, and we have all committed and signed ourselves over to a bureaucracy from the moment we enter a society. From the moment we enroll in school, from the moment we become an active agent in the legal system, a rational agent in the economy, or a consumer, employee, car-owner, etc., we have entered the labyrinth of a pre-constructed bureaucracy. And at that point, you are subject to a multitude of fines, legal requirements, insurances, non-disclosures, liability forms and so on.
Perhaps this is Dracula’s castle.
And then, you are subject to the sway of society (I would recommend Camus’ The Stranger, Toni Morrison’s Song of Solomon, and the dystopian diad, 1984 and Brave New World in order to get a fuller scope of this).
You are under the sway of conformity, and the lure of advertisements, and the pull of envy and resentment and ego and uncertainty and the schizophrenia of modernity.
You are gaslit by everyone around you, your conceptions of reality are constantly questioned and attacked (which may be good in some circumstances), and you’re either with us or against us—with a multiplicity of reasons why (with a multitude of sub-labyrinths and Kafka-traps that trigger your determined “otherness-hood”)—and you’re an enemy because you’re not a patriot, or you’re an enemy because you are, or an enemy because you’re neutral, or you’re an enemy because you’re not, or you’re an enemy because you’re as independent and individualistic as possible, or you’re an enemy because you’re part of the herd—and then, on top of it, everyone finds every way they can to make you all of these things at once, and then in the end, who are you anyway? so just follow the herd, but be your own person, but be the person we want you to be, until we’re done with you.
And this is the psychosis of modernity, and this this is the charm and trap of Dracula.
You need a job. Go get one, and now you’re trapped.
You need an education. Go get one, and now you’re trapped.
You need to buy a thing. Go get one, and now you’re trapped.
And powers on all sides are trying to convince you of five things at once, and you succumb, and now you’re a warm, comatose body they can siphon blood off of.
And then—THEN—there is Dracula as the aging noble who seduces, entraps and parasitizes the youth (Dracula seducing the virgin into being his bride and prey). This is the key element of understanding the Draculian vampire.
The Dracula-vampire is an entity which is immortal, but it can only continue its immortality by drinking the blood of the youth.
It is a parasite which exists only to manipulate new generations in order to siphon their life-force from them. These are the decade and even centuries-old institutions which have been created by prior generations for their benefit. While these in some ways may offer some benefit for those entrapped (just as Dracula offers a home, a purpose and pleasure for his brides), the vast majority of the benefits go to the Draculian institutions.
These are colleges and student loans. These are Big Pharma and Big Oil. These are monolithic retail stores. These will soon be the monolithic social media and online retail stores. These are all the institutions created with benefits for the many and the small, but with tremendous and corrupted benefits for the few and the big.
And, no, I’m not a Marxist or a Socialist. No, no, no. But, fuck man. Some days.
A Sudden Stop and Conclusion
There’s so much more I wanted to discuss with this analysis, but the analysis is already long, and there’s so much more I have to say—so much more that I’m not sure I can comfortably articulate in a sane manner.
There may be a part 2 to this at some point, or another standalone article to discuss more of this article, but I do think that this is a good place to stop for now.
I want to say here that I think the analysis I’ve started has opened up a sort of psycho-symbolic-social-critique can of worms. These are complicated topics, and the three symbols I’ve dredged up from the concept of vampires are incredibly deep and complex symbols/ideas and parts of our society and widespread, cultural mythos.
Unfortunately, I think there’s a lot of “begging the question” in this analysis, where I’ve mentioned a lot of things that want to be brought into a sort of practical moral conversation, but would be compounding cans of worms if I did right now.
So, I will say this here as well:
This isn’t intended necessarily to make any social or moral value claims, even though it kind of did make a few. It’s intended to analyze vampires as a symbol (and this was written somewhat manically over the course of a couple days, so cut me some slack). And it’s meant to be fun.
I think this is a strong though in parts somewhat shaky analysis of the core aspects of the vampire symbol:
The relationship of vampires or proto-vampiric-entities and the negative aspects of Nature
The animalistic vampirism present in life and nature as a mechanical, unconscious agent
The now-traditional aristocratic vampirism of social institutions
But these are each complex topics, and the implications to a broader moral and social conversation become even more complex [Xander is currently still realizing the deep end of the pool he dove into was actually the Ocean].
Do I think anything bad of Nature? No! Do I think anything bad of the occult? No! Do I think anything bad of women? Only a few.
Do I think anything bad about animals? No! Do I think anything bad about the masses? That’s a loaded question. Do I think anything bad about being an unconscious, mechanical agent in a moral system? Well, yes, I do, actually.
Do I think anything bad about older people/generations? Next question. Do I think anything bad about social institutions? That’s a complicated question. Do I want to burn down all institutions? No, but I do want change.
Do I think the world governments are secretly run by Alex-Jonesian psychic-pedophile-vampires? Maybe. The jury’s out.
But, this is all beside the point.
Here’s what vampires are. Here’s what I believe them to represent. Here’s a foundation for how we can begin discussing the symbolism of said vampires.
I didn’t get to drive a stake through Twilight’s heart, but goddamn, I wanted to.
Hopefully in the future I can work out these ideas a bit more, maybe give myself more time to organize my thoughts, but for now, I’ll have to put this bad boy back in its coffin. Next up, I will analyze Eraserhead, and I think this will be a much more sober analysis. Thank you for reading, and have a spooky October.
So many foreign worlds So relatively fucked So ready for us So ready for us The creature fear
This article takes off where I ended the last article on Neon Genesis Evangelion, beginning with an analysis of Episode 2. If you haven’t read the previous article, I recommend doing so, as much of the information—including a general description of my foundational framework for understanding NGE and an analysis of Episode 1—will pertain to what I discuss here.
This was previously intended to be the conclusion of the previous article, but ended up being ~4x as long as the first article, so I’ve split this article up into two parts (Part 2 and Part 3)
In this article, I will examine Episode 2 of NGE, then delve more deeply into the characters and their psychodynamic relationship to each other.
While these articles are not a comprehensive analysis of NGE, and it is not the only angle one can analyze the show from, they will provide a framework for understanding the show from a symbolic and psychodynamic perspective.
In addition, although the analysis in these articles are focused on the first two episodes of the series, there are some references to later episodes or information that isn’t revealed until later episodes (so, potential spoilers ahead…). I’ve tried to remove an major spoilers and as many references to later episodes as I could, this somewhat diminishes parts of the analysis, so I may publish a more comprehensive article in the future that includes these references.
Episode 2 begins right where Episode 1 left off, with Shinji piloting the Eva, about to confront the Angel, Sachiel.
Shinji is only able to take one step forward with the Eva before he falls forward and the Eva lands face down in the street. Shinji is unable to stand up as the Angel looms overhead.
The Angel picks up the limp Eva. After snapping the Eva’s forearm, a spear of light from the Angel’s hand begins thrusting into the Eva’s head. The spear finally penetrates the Eva’s skull, impaling the Eva through its right eye, and throws the Eva into a nearby building, profusely bleeding from its skull.
There is a brief moment of extreme panic, then we cut to a shot of Shinji waking up in a hospital bed, remarking that the ceiling above him is unfamiliar.
We will not see the conclusion of Shinji and Sachiel’s confrontation until the end of the episode.
As a small side note, this is brilliant storytelling on the part of Hideaki Anno. The rest of the episode, until this final conclusion, is a small marathon of exposition. This isn’t to say that it’s uninteresting, the middle of this episode provides a tremendous amount of relevant information, but we spend the entire episode at the edge of our seats, even though most of the events in between the beginning and end of the battle are filled with talking. This allows Hideaki to begin deeply informing the viewers on the peripheral information regarding the larger plot/story, lore and world of NGE.
First after this cliffhanger are a series of small scenes bouncing back and forth between Misato and Ritsuko at the aftermath of the battle and Gendo, Shinji’s father, attending a highly secretive meeting between members of an organization known as Seele.
While the shots with Misato and Ritsuko in the city provide only minor exposition, the shots of Gendo reveal far deeper information regarding the show. Primarily, we are shown that NERV is actually under the authority of this organization known as Seele, and the Instrumentality Project is first mentioned here.
The Instrumentality Project will remain a growing mystery for much of the show, but what is important about Instrumentality for the analysis is that it involves the themes of individualism vs. collectivism and of our difficulties in connecting with other humans—our fear of vulnerability and pain in social interaction.
Much of the rest of the episode is focused on Shinji being let out from the hospital, and Misato taking him home with her after he discovers Shinji will otherwise have to live alone.
Here, we are more thoroughly introduced to the dysfunctional, erratic and ambivalent Misato, but alongside this, we are shown the more compassionate, kind and hopeful aspects of Misato’s character.
First, Misato takes Shinji to a store to buy cheap microwavable food for them, claiming they are going to have a party. Then, Misato takes Shinji to a hill overlooking Tokyo-3, where Shinji watches the city buildings rise from the ground. Misato explains that the entire city was designed as a fortress guarding against the Angels, and tells Shinji that this was the city he saved.
Shinji is then brought to Misato’s apartment and is somewhat repulsed by the sight of empty beer cans and bottles of booze, trash littering the apartment, unopened boxes of Misato’s belongings and a refrigerator full of alcohol.
The two have dinner together, with Misato quickly becoming raucously drunk, berating Shinji for not eating the food right away, then quickly changing her mood, mentioning that it’s nice, the two of them being alone with each other. We are shown many shots in these scenes of Misato’s butt and bouncing boobies (the fanservice is real in NGE), with Shinji shrinking in fear and embarrassment with the small storm of mixed signals, including lines from Misato like, “take advantage of anything… except me…”
When Shinji continuously agrees to everything she says, Misato gets mad at him for constantly agreeing to everything, telling him to act more like a man. She reaches across the table, on all fours like an animal, and grabs him by the hair, shaking his head. Shinji agrees to her violent demand, and she happily relents, saying that that’s just the way he is.
Here, we are shown a short, semi-distant shot of Misato and Shinji at the dinner table that I found to be slightly genius. Misato is on the left, Shinji is on the right. Misato is obscured by a dark and blurry leafy plant in the foreground. The color of the plants roughly matches the color of Misato’s hair, and the posture of the leaves roughly matches the posture of Misato. I will discuss this more later.
Shinji goes to take a bath, which Misato tells him will cleanse his mind and soul. We are then shown Shinji, completely undressed, staring up at Misato’s bras and underwear hanging from the ceiling, as he is about to take a bath. He opens the door, and meets Pen-Pen, a warmwater penguin. Shinji freaks out and runs back to Misato, and Misato calmly tells Shinji about Pen-Pen, their other roommate.
I won’t discuss this much in the later analysis, but I think Pen-Pen here might be symbolic of Shinji’s own “Pen-Pen”. Shinji is naked, staring at Misato’s bras and panties, then opens the door to the bathroom to discover Pen-Pen. This might be Shinji getting aroused at the sight of Misato’s intimates and Shinji freaking out at the sight of his arousal. In the next shot, when Shinji goes to Misato, still completely naked, we are not shown Shinji’s “Pen-Pen”, but our attention is comically drawn to it by clever censorship.
Though this detail likely isn’t majorly relevant to the story or analysis, there is one other interesting detail here. Pen-Pen (the penguin Pen-Pen) has roughly the same eye color as Eva Unit 01
Shinji takes a bath, then we are taken to Gendo and Ritsuko in NERV headquarters, examining Unit 00 (Rei’s Eva). Here, we see Gendo’s coldness as discusses the pilots of the Eva’s. He seems to have little to no regard for them as anything but tools for his plans, except for Rei (for reasons). In addition, Ritsuko’s behavior seems different when alone with Gendo as opposed to when she is with others.
Then, we are taken back to Shinji, who is now laying in bed, listening to music, and staring at the ceiling. Shinji remarks that this is another unfamiliar ceiling, harkening back to when he first woke up in the hospital.
We hear the sound of footsteps approaching—the Angel’s footsteps—as Shinji continues staring at the ceiling.
Suddenly, we are back in the fight from the beginning of the episode. The Angel’s spear pierces and impales the Eva’s head. The Eva is thrown back against the building. Blood explodes from its head.
The Eva is unresponsive. They cannot eject the entry plug containing Shinji from the Eva. Shinji is losing his mind inside the Eva.
Then, the Eva reawakens and enters “Berserker Mode”. The Eva’s mouth opens. It roars and charges the Angel, leaping at it and attacking it. The Angel and the Eva begin battling, with Gendo’s second in-command commenting, “It looks like we’ve won.”
Unit 01 tears through the Angel’s Absolute Terror Field (or AT Field), using its hands to pry apart the energy field surrounding the Angel.
The Angel attacks the Eva back with a cross-shaped explosion, but this does almost nothing to the Eva. The Eva grabs the Angel’s arms and snaps them, then pins the Angel down and tears its chest open.
The Eva begins slamming its hands into the red sphere in the Angel’s chest, beginning to break the sphere, but the Angel wraps itself around the Eva and self-destructs, causing a massive explosion.
However, the Eva emerges from the explosion, unharmed.
The episode ends back with Shinji lying in bed, his eyes wide open and his back to the door. Misato opens the door, telling him how good Shinji did, and that he should be proud of himself. Shijni does not respond. Misato tells him to hang in there, then closes the door. Shinji is still wide awake, traumatized by what he just lived through.
Breakdown of Episode 2
The major event of Episode 2 is obviously the conclusion to Shinji’s first confrontation with the Angels. However, there are other details I’d like to cover first.
Gendo is symbolic of the Super-Ego—the Super-Ego being the forces of society acting on your psyche. Mythologically, the King or Father God is representative of society, social order and culture (though, of course, the Father Gods of various mythologies have their own individual complexities).
Someone’s parents are theorized to be the first source of the Super-Ego, though Freud put the Father Figure as the primary influence on the developing Super-Ego. Then the child is exposed to broader society where their idea of the Super-Ego is expanded.
The Seele Council can be seen as this broader Super-Ego. They are like a Meta-Super-Ego. Our first experiences with the rules, standards and norms of society come from our parents, other family members and any other family friends we may come in contact with in the beginnings of our development.
Then, we come in contact with teachers, coaches, other kids and their parents, and so forth. We meet more and more people out in public, then eventually we learn more about policing, government officials, politicians, the military, and then other countries and their forms of authority, leadership and cultural norms.
The more forms of authority, social expectations and laws we come in contact with or learn about, the more complex and nuanced our Super-Ego becomes. As this sense of the Super-Ego grows, we begin to understand broader patterns in authorities or in social norms that can be simplified into more universal patterns with different levels of variation.
This is what Seele is. They are the meta-authorities—distillations of patterns of authority and cultural norms—which bear down on us and must be appeased. They are the rulers of the rulers of the rulers. Seele can be seen as representing not the literal rulers of the rulers of the rulers, but as the ideas, which govern the world leaders, who govern our society, who govern our parents, who govern us (until we learn to govern ourselves).
To further cement this idea, we never physically see the members of Seele—we only see either holograms or the floating monoliths representing them.
Their hidden agenda is the Instrumentality project. In the finale of the original series, End of Evangelion, the Instrumentality project essentially poses a question to Shinji: Do I remain an individual consciousness, isolated, lonely, paranoid and afraid? Or do I tear down all the boundaries between myself and others (an insanely violent process in EoE), so that there is no individuality, but there is also no pain, suffering, loneliness or fear after these boundaries are torn down?
Next, Misato (translated to “beauty”, “beautiful home/village” or “beautiful knowledge”).
In this episode, Misato’s character and relationship to Shinji is particularly fleshed out. We see the more erratic, childish and hedonic side of her personality, and we see her compassion and care towards Shinji.
Why did Misato choose to take Shinji in? One theory is that Misato has no children of her own, and, as shown later in the show, has a complicated history with sex, romance and paternity. Perhaps these are her maternal instincts kicking in? On the other side of the relationship, Shinji’s mother has been dead for most of his life, so Misato may be filling the Maternal role Shinji never had.
Misato’s behavior is also highly familiar with Shinji, in the sense that she acts unprofessionally, at times rudely and definitely very bluntly with Shinji—much how we act with our own families. Misato doesn’t treat Shinji like someone else’s child, she treats Shinji like her own child, or at least like a little brother (her sexual remarks, however, make this a little creepy).
Ritsuko may be the flip side of being Shinji’s mother, as many mothers have jobs. When we see our mothers at their place of work, it’s a much different experience. They have to act more professionally, they still have to perform their duties, and they have to maintain workplace relationships, which are different from our personal relationships with parents.
Nonetheless, they are still our parents, even at their place of work, which in part may be why we see Misato and Ritsuko working together. The two of them are the distillation of the different “modes” of Shinji’s concept of his Mother—or different modes of the concept/symbol “Mother” and/or “Woman”.
To add onto this, Rei could be the distillation or compartmentalization of Shinji’s understanding of women as his source of sexual attraction. Connecting Rei to Shinji’s mother would be a 100% spoiler, and would incite the ever-controversial Freudian Oedipal Complex, but, nonetheless, an argument can be made that Rei is the ultimate personification of Shinji’s concept of “female”, “woman” or “sexual other” (which I will discuss later).
However, Misato seems to be more than this. The scene with the plants in the foreground indicates Misato as being another meta-symbol similar to Gendo and Seele.
Throughout mythology, Nature has typically been represented as feminine—Mother Nature. In the semi-distant shot of Misato and Shinji at the dinner table, mentioned previously, the blurry, dark plants in the foreground seem to almost blend into Misato or envelop her. At this same moment, Shinji is dealing with a series of mixed signals and conflicting emotions from Misato.
This can represent multiple things.
This can be showing the mystery of the opposite gender: the difficulty men and women have at understanding each other, the miscommunications that arise either from differences in our psychology, our mode of communication, or in the added sense vulnerability we feel around those we are sexually attracted to. This can also be showing the mystery of nature and reality; the infinite oceans of information that we will never fully grasp or correlate.
Mother Nature is just as ambivalent as Misato. In Erich Neumann and others’ analysis of the “Great Mother” (essentially synonymous to “Mother Nature”), the meta-archetype of Mother is simultaneously protective, nurturing and compassionate, and cruel, violent and indifferent.
Misato protected Shinji from the Angel, but then drove him to NERV so that he could risk his life fighting the Angel. Misato takes Shinji home to give him food, shelter and companionship, but then repeatedly berates and belittles him, as well as give him the majority of chores at the apartment. Misato is a source of comfort and love—telling Shinji how well he did piloting the Eva—but is also a source of pain and fear—being the one who makes Shinji pilot the Eva.
And now, the inevitable end.
At its simplest, the confrontation between Angel and Eva is the confrontation with the Ego—Shinji, the Protagonist—with one’s fears.
The Eva as a suit of armor is a projection of the inner Self, but it is also the combative persona we wear in order to confront that which threatens us. They are both our defense mechanisms and our weapons of attack. However, the Eva’s are also an armor and weapon constructed for the pilots by society and culture.
As I mentioned before, the Angels are what I would call “hyper-individuals”, that is, they are autonomous entities with enormous, self-contained power, which can overpower the combined forces of an entire city’s military defenses. They are many, many times stronger than the forces of society—the thousands of faceless soldiers in tanks and helicopters—attempting to stop them.
The fact the Angels are trying to penetrate into NERV means they represent psychodynamic manifestations of physical challenges, of our emotions, or of other people. They are the things we fear the most entering our most sacred and vulnerable parts of our psyche.
This is mirrored by the Absolute Terror Field, which is like a shield we put up in order to keep others out.
Just as the Angel’s attempt to penetrate NERV, the Eva’s must penetrate the Angel’s Absolute Terror Field.
As the character Kowaru explained in one of the last episodes of the show (very mild spoilers):
“This is the light of my soul. A sacred territory in which no one may intrude. Aren’t you Lilin even aware that your AT field is merely that wall that encloses every mind that exists?”
This battle is essentially over once Unit 01 enters Berserk Mode. Berserk Mode would be akin to getting pushed to the absolute edge of your emotional tolerance or wherewithal. There is no control. There is no holding back. There is no mercy.
The Eva then tears open the Angel’s AT Field with is hands, using its own AT Field to “corrode” the Angel’s.
Perhaps Berserk Mode is a manifestation of the Will to Life, or the Will to Power. Perhaps this is the Eva’s desire to survive overwhelming the Angel’s desire to survive. In the end, once the Eva has thoroughly overpowered the Angel, the Angel self-destructs. Its self-preservation goes out the window, and it decides to attempt annihilating the Eva at the cost of its own life.
Perhaps this is a contemplation of suicide? Or the destruction of a part of our psyche? The attempt at killing the Angel is nonetheless an attempt at annihilating our fears or the projection of our fears.
While the Angels are Hyper-Individuals capable of laying waste to thousands if not millions of individual humans, the Eva’s also are these Hyper-Individuals, which are in many ways just like Angels, except that they are created by humans.
This final confrontation is about an Individual nested within Society—Shinji as our Ego’s stand-in—becoming a Hyper-Individual in order to confront their greatest fears and overcome humanity’s greatest obstacles. Shinji dons the living armor, weapon and tool that is the Eva, and, for fleeting moments, we witness the power of Nietzsche’s Ubermensch before Shinji returns to normal.
This is the potential within us all, the potential of being so much more than ourselves—of becoming like Gods. Humans must become like Monsters to defeat Monsters, but Humans must become like God to defeat Gods.
Gendo acts as the Super-Ego—the Father or God the Father, symbolic of society, law, authority and culture.
However, it is how Gendo (the Super-Ego) treats Shinji that expresses Hideaki’s ideas on the Super-Ego or on Society/Culture.
Gendo is callous and cold. Gendo doesn’t seem to care about Shinji whatsoever. For Gendo, the only reason to keep Shinji around is so he can pilot the Eva, and Gendo is ready to discard anyone not performing their “function” at the drop of a hat.
Society seems ready to discard anyone at the drop of a hat. Anyone who doesn’t play their part in society might as well be a non-entity. In today’s society, fortunately, there are many roles one can play, many professions or occupations one can have, that allow one to remain a part of and flourish within society. Nonetheless, there is little to no compassion or care for someone who cannot uphold their duties.
Is this fair?
Yes and no.
To a certain degree, this dehumanizes us. We become cogs, we become stats, we become numbers and functions. We are barely human amidst the grand mechanisms of economy, geo-politics, species survival, innovation and technology, and so forth.
However, what are we anyway if we are not fulfilling our duty to society? What are we if we do nothing and expect everything? What are we if we give nothing to the world around us, and yet expect the world to accept us, to love us, to need us?
We’re alone. We’re unnecessary. We’re useless.
Unless we live in the woods, own a self-sustaining farm or live some other self-contained, isolated lifestyle, why should anyone care about us if we don’t give them a reason to care about us?
This is Shinji’s emotional turmoil when Gendo, Ritsuko and Misato ask Shinji to pilot the Eva. It doesn’t seem fair that the only reason his Father should want him is to pilot Unit 01. It doesn’t seem fair that everyone should turn their backs on us simply because we’re not the person they want us to be. It doesn’t seem fair that we should be discarded because we don’t play our part.
This leads to one of Shinji’s most insufferable but relatable moments.
He is given the potential to perform the most important, honorable and prestigious task in all of humanity—piloting Eva Unit 01 in order to confront the Angels. However, he turns this down because it isn’t fair that he should only be loved if he attempts this horrifying, impossible task. Shouldn’t one be needed simply for the sake of their existence and nothing else?
So, when Shinji refuses, everyone turns their back on Shinji, and Shinji affirms, like a self-fulfilling prophecy, that no one actually needed him after all.
What a bratty, selfish and disingenuous thing to say. Shinji was given every opportunity to pilot the Eva—to be the person everyone on the planet needed him to be. And when he refused this, he bitterly affirms that no one actually needed him. But why should anyone expect to be needed if they don’t do the things society needs them to do?
This of course is completely understandable. Though many argue that our Capitalist, Free-Market, Democratic society dehumanizes us, the dehumanization by society has likely been prevalent since the first community of humans that exceeded Dunbar’s Number (the maximum number of stable social relationships one can maintain).
As painful as this can be, and as harsh as this reality is, why should anyone need you simply for the sake of your existence? What is your existence anyway if you can’t benefit yourself, your family, your friends, your community and so forth? What is your existence if you can’t make the world a better place for those around you?
Gendo is the manifestation—the idea made flesh—of this. Gendo (law, culture, society) provides protection, provides productive roles in society and provides identities for those under him, but Gendo is also tyrannical, harsh and dehumanizing.
Ritsuko’s character is not fleshed out for a while in this show, or, at least, is fleshed out rather slowly.
However, Ritsuko should be seen as both a manifestation of Shinji’s psyche and anima, and a manifestation of Shinji’s conception of “woman”.
Ritsuko is the left-brainism to Misato’s right-brainism. She is analytical, she is poised and professional, and she is socially disconnected.
Ritsuko is not sexualized to the degree Misato is, and she is at times more threatening and imposing than Misato is. Where Misato is Shinji’s conception of “Woman” on a sexual, outgoing, extroverted level, Ritsuko may be the more threatening and superior conception of “Woman”.
Where Misato is mysterious to Shinji simply because of who she is and her erratic behavior, Ritsuko is mysterious because we don’t see much of her behavior. We don’t see many outbursts of emotion from Ritsuko, we don’t get to hear much of Ritsuko’s personal thoughts or ideas, we don’t get to see Ritsuko act as anything but professional.
Where Misato is veiled simply by who she is and the disconnect between her personality and Shinji’s, Ritsuko is veiled because she veils her self. She is veiled because she is cold, she is affectless, she stands above us as a calm, unwavering, always-rational pillar of reason.
Ritsuko’s Apollonian gaze in the first two episodes occasionally parallels the cold, harsh, self-superiorizing gaze of the Nefertiti bust—which also softly parallels the much colder, harsher gaze of Gendo
An interesting note here is in the difference between Misato and Ritsuko’s relationship to Gendo.
Misato doesn’t seem to have any great attachment to Gendo except as her boss and as Shinji’s Father. Misato is only loyal to Gendo because of a sort of social contract, and because of the higher ideals her and Gendo share.
One could say that Misato is not devoted to the material Father, she is devoted to the transcendent Father, the Father living in heaven, represented by the cross she wears.
Ritsuko, on the other hand, is not attached to Gendo’s ambitions and ideals, but is attached to Gendo as a material being. She is loyal to Gendo physically rather than loyal to him morally.
Ritsuko might not have morals the same way Misato has. She might truly be cold and amoral, and follow Gendo only because of his power, his authority, his material property (NERV), and because of sexual attraction.
Misato is loyal to Gendo as Idea.
Ritsuko is loyal to Gendo as Flesh.
Misato is another mode of Shinji’s anima and conception of “woman”.
Misato is the right-brain aspect of Shinji’s psyche, and is both more emotional and idealistic than Ritsuko. Where Ritsuko is more focused on the material, the physical and the tangible, Misato is more focused on the idealistic, the moral and the transcendent. This is shown partially with the cross she wears, an icon representing a divine or transcendent Father—a divine or transcendent source of morality.
Where the left hemisphere of the brain operates with more bottom-up processing (detail-oriented but lacking in certain higher-order functions), the right hemisphere operates with top-down processing (starting with the “bigger picture”, or higher-order concerns, and conceptualizing details from this higher-order “big picture”).
Misato similarly seems to operate in this way. She sees the world through the lens of the “bigger picture”, or from seeing what is important first and processing information from those first principles.
Misato is also more impulsive and emotional than Ritsuko. Though she operates from seeing the bigger picture, she is less capable of dealing with the small details. Why sweat the small things? Why constantly discipline yourself and punish yourself when larger things are at stake?
This of course leads to Misato’s hedonic lifestyle and more open sexuality. While Misato may lead a (somewhat) more emotionally healthy life than Ritsuko, Ritsuko leads a far more productive and physically healthy life than Misato.
However, because Misato is more focused on the bigger picture, this makes her a stronger, more prevalent character in the story, as well as a stronger moral compass for Shinji. Her voice in Shinji’s ear urges him towards doing what is important, what is right and what is morally good. Ritsuko has little to no voice in Shinji’s actions.
Rei is complicated, she isn’t deeply explored in the first two episodes, and it’s difficult to delve into Rei’s character without spoiling much of the show. However, an analysis can still be done without major spoilers.
Until Asuka is introduced, and even somewhat afterwards, Rei is Shinji’s primary romantic interest. However, she has very little outward personality, she considers herself to be replaceable, and she barely communicates with others.
Because of this, I believe Rei represents something like a basic or fundamental understanding of women for Shinji, almost like an empty canvas.
She is the baseline of Shinji’s conception of “woman”, or the “sexual other”.
An interesting line of thought is looking at Neon Genesis as if Rei is the only actual woman in the show, and all the other women are actually Shinji’s projections of other personalities onto Rei. (For those of you who have watched End of Evangelion, this may ring especially true).
If Rei is like an empty canvas for Shinji’s conceptualization of “woman”, then as Shinji tries to understand Rei, he sees many different versions or modalities of Rei (Misato, Ritsuko, Asuka and so forth).
The nearly unbridgeable gap between Shinji and others is represented through the unbridgeable gap between Shinji and Rei. Deep communication and emotional connection between the two seems nearly impossible, and the projections Shinji has of other women are both personas presented by outward personality and glimpses of a deeper personality.
With Rei as the core of Shinji’s conceptualization of his source of romantic companionship and sexual attraction, the other major female characters may act as fragmented personalities of one unifiable personality.
Rei is also the primary mode of Shinji’s Anima. She is Shinji’s reason for even getting into the Eva in the first place. She is the reason Shinji confronts the horrors he is faced with, and his reason for conforming to the needs and demands of society.
And, without spoilers to really examine this, Rei is also the physical manifestation of Shinji’s deepest conflicts—remaining an individual perpetually isolated from others, but nonetheless maintaining one’s personal identity, or dissolving one’s identity and the identity of others, so as to intimately connect with others around you.
Shinji is the Ego.
Shinji is the conscious perception of oneself. Shinji is the conceptualization of oneself. Shinji is the active, perceiving force of the psyche contending with both internal forces (Id) and external forces (Super-Ego), while also contending with the horrors of reality.
Shinji is alone as an Individual in Society and the natural world, as we all essentially are, and Shinji is alone in his own mind with the landscape of his psyche.
Shinji is a stand-in for us as individuals. Shinji is the point of consciousness upon which our brains project reality, and the point of consciousness we declare as “ourselves”. Shinji is the double mirror, an infinite feedback loop of our perceptions of self and not-self, continuously reflecting and reconceptualizing.
So much of Shinji’s character has already been reflected in the other characters or in the other characters’ relationship to Shinji, so there is much that doesn’t need to be said about him again, but it is important to hammer in this simple statement:
Shinji is symbolic of our sense of selfness.
And, as I will discuss further into the analysis, this entire show may in fact be a Psychodynamic representation of Shinji’s psyche.