Wotan and the ‘archetypal Ergriffenheit ’: Mystical union, national spiritual rebirth and culture-creating capacity in C. G. Jung's ‘Wotan’ essay
2010; Routledge; Volume: 37; Issue: 3 Linguagem: Inglês
10.1016/j.histeuroideas.2010.12.001
ISSN1873-541X
Autores Tópico(s)Religious Studies and Spiritual Practices
ResumoAbstract This article analyses the 1936 “Wotan” essay by Swiss psychologist Carl Gustav Jung in light of one of its reigning motifs, Ergriffenheit. First, this term is examined within the works of Protestant theologian Rudolf Otto and Indologist Jakob Wilhelm Hauer, who used it to describe what they claimed to be the original religious experience, a state of being deeply stirred or even seized by the “the holy” or by “the ultimate reality.” The article then examines antecedents in Jung's theory of states of psychic seizure, in which two halves of the psyche come into conflict, the resolution of which leads to an increased capacity to create the arts of culture. The analysis then moves to the “Wotan” essay itself, where Jung brings together his own theory of psychic seizure with the theory of the original religious experience as proposed by the above-named scholars of religion in order to suggest that, under National Socialism, the Germans were in the midst of a collective confrontation with their own inner divinity, which should lead to a national spiritual rebirth. The article then investigates the works of several of the men Jung mentions in the essay, as well as his use of ancient Germanic mythology, to support his claim. Through his portrait of the Germanic archetype Wotan, Jung psychologizes and thereby essentializes the Romantic image of the Germans as “a people of poets and philosophers” as well as that of a Nietzschean “master-race.” In conclusion, the article argues that, at least in 1936, Jung's attitude towards Hitler and National Socialism was much more favorable than has previously been recognized. Keywords: C. G. JungWotan Ergriffenheit National SocialismRudolf OttoJ. W. HauerSpiritual rebirthOriginal religious experience Notes 1 Jung writes, “Wotan is a Germanic datum of first importance, the truest expression and unsurpassed personification of a fundamental quality that is particularly characteristic of the Germans.” In German, he writes, “Wotan ist…eine germanische Urgegebenheit, ein wahrster Ausdruck und eine unübertroffenen Personifikation einer grundlegenden Eigentümlichkeit insbesondere des deutschen Volkes” C. G. Jung, “Wotan,” in Neue Schweizer Rundschau: Wissen und Leben (March 1936), 663. Cf. C.G. Jung, “Wotan,” CW/GW 10, §389. References to Jung's Collected Works will be abbreviated as CW or (GW where the German Gesammelte Werke is used), followed by the volume number and paragraph. 2 One could argue that Wotan is not a racial but rather a national archetype for Jung, except the above quote demonstrates that he does not limit Wotan to the Germans. Jung uses the term germanisch, which is really a linguistic term. From the German-speaking realm, I could have chosen to use the term völkisch, but since Jung says in his February 5, 1936 seminar on Friedrich Nietzsche's Thus Spoke Zarathustra that Germanic blood is the force driving the various political events sweeping across Europe in his day, I have chosen to use the term “racial” to describe Jung's Wotanic archetype. See C. G. Jung, Nietzsche's Zarathustra: Notes of the Seminar Given in 1934–1939, ed. James L. Jarrett (Princeton: Princeton University Press, 1988), 814. 3 C. G. Jung, “Yoga and the West,” in Prabuddha: Bharata, or Awakened India, Sri Ramakrishna Centenary Number (February 1936), 174, in ETH-Library, Archives, Private Papers and Autographs, cat. no. Hs 1379:185; C. G. Jung, “Zur Empirie des Individuationsprozesses,” in Eranos-Jahrbuch: Yoga und Meditation im Osten und im Westen (Zürich: Rhein, 1933), 203. 4 The correspondence between the psychology of the individual and the greater society was a belief Jung had long held as early as 1916, when he wrote, “The psychology of the individual is reflected in the psychology of the nation.” C. G. Jung, “Preface to the First Edition (1917),” CW 7, 4. 5 C. G. Jung, CW/GW 10, §17. 6 Jung, “Yoga and the West,” 172. The historical account Jung presents in these two works contradict each other to some degree, but Jung was not consistent on this point. 7 Volkhard Krech, Wissenschaft und Religion: Studien zur Geschichte der Religionsforschung in Deutschland 1871 bis 1933 (Tubingen: Mohr Siebeck, 2002), 163. 8 Jung, CW 10, §20. 9 C. G. Jung, “The Psychology of the Unconscious Processes,” CW 7, §92. 10 C. G. Jung, “The Relations between the Ego and the Unconscious,” CW 7, §399. 11 This is a summary of Jung, “The Relations between the Ego and the Unconscious,” CW 7, especially §244–6, 254. 12 Andrew Samuels, Bani Shorter and Fred Plant, Wörterbuch Jungschen Psychologie (Munich: Kösel, 1986), 116–7. 13 The first number refers to the paragraph in C. G. Jung, “Wotan,” The Collected Works of C. G. Jung, vol. 10, §371–99. The second number refers to the page number of the original 1936 essay; see C. G. Jung, “Wotan,” in Neue Schweizer Rundschau: Wissen und Leben (March 1936), 657–69. 14 C. G. Jung, Psychologishe Typen (Zurich: Rascher & Cie., 1921), 645. 15 This is also the opinion of Petteri Pietikäinen, who says that Jung interpreted the Hitlerian revolution as if the Germans were on the “path of national individuation.” See Petteri Pietikäinen, “Future's Past: C. G. Jung's Psychoutopia and the ‘German Revolution’ of 1933,” in The Study of Religion Under the Impact of Fascism, ed. Horst Junginger (Leiden, Boston: Brill, 2008), 598, 600; quote on 600. Pietikäinen also says Jung viewed National Socialism “essentially as a religious phenomenon,” Petteri Pietikäinen, “Future's Past: C. G. Jung's Psychoutopia and the ‘German Revolution’ of 1933”,598, 600. Paul Bishop suggests something similar, when he describes the “Wotan” essay as the depiction of a psychological regression, “when the repressed returns, and when the values are revalued.” Hence, he says Jung believed this moment in history to be a “potentially spiritual revival,” yet he also interprets Wotan as the “shadow” of Dionysus. See Paul Bishop, The Dionysian Self: C. G. Jung's Reception of Friedrich Nietzsche (Berlin, New York: Walter de Gruyter, 1995), 314. Martin Liebscher argues that Jung's “Wotan” essay betrays a “positive expectation for a reawakening of Wotan” in connection with the German Faith Movement of his friend, Jakob Wilhem Hauer, although he emphasizes Jung's ambivalence about the Wotanic archetype. See Martin Liebscher, “‘Wotan’ und ‘Puer Aeternus’: Die zeithistorische Verstrickung von C. G. Jungs Zarathustra-Interpretation,” in Nietzsche-Studien: Internationales Jahrbuch für die Nietzsche-Forschung 30 (2001), 349. Stanley Grossman notes that Jung often said that Hitler was listening to his “inner voice” without, however, connecting this to Jung's theory of individuation and the archetype of the Self, the God-image within; Stanley Grossman, “C. G. Jung and National Socialism,” in Jung in Contexts: A Reader, ed. Paul Bishop (London, New York: Routledge, 1999), 93–6. Other authors consider the essay in wholly pessimistic terms. For example, Robert Ellwood considers the “Wotan” essay to be a negative evaluation of the Hitlerian revolution, summing it up as a case of “mass man with a hysterical mana personality as psychopomp.” See Robert Ellwood, The Politics of Myth: A Study of C. G. Jung, Mircea Eliade, and Joseph Campbell (New York: State University of New York Press, 1999), 70–1. Likewise, Nicholas Lewin claims a main function of the “Wotan” essay to be a political warning against the “mass hysteria” underway in Germany, and he argues that Jung's pessimism toward National Socialism was firmly in place as early as 1935. See Nicholas Adam Lewin, Jung on War, Politics and Nazi Germany: Exploring the Theory of Archetypes and the Collective Unconscious (London: Karnac, 2009), 269, 216. Günther Langwieler considers Jung's view of the Hitlerian Revolution to be deeply pessimistic. He also points out that few scholars who concern themselves with the “Wotan” essay actually analyze it carefully, which he purports to do. But he dismisses Jung's mention of the names of men renowned in Jung's day as if Jung's reference to them was accidental; likewise, he fails to undertake an analysis of how Jung reads ancient Germanic mythology because his application of it is not systematic. See Günther Langwieler, “Das Individuum in der Masse, archaische Religion und Moral: Jungs Essay ‘Wotan,”’ in Die Utopie einer neuen Ethik: 100 Jahre Erich Neumann, 130 Jahre C. G. Jung (Vienna: Österreichische Gesellschaft für Analytische Psychologie, 2005), 147–61. Dr. Langwieler kindly provided me with an unnumbered manuscript; hence, I cannot cite page numbers. The following argument will clarify why I disagree with the pessimistic view of the “Wotan” essay. 16 The other chief characteristic is that of wandering. While the two terms are highly related to each other, space does not permit this term to be analyzed in conjunction with that of Ergriffenheit. 17 The original German reads, “Vielleicht dürfen wir diese Allgemeinerscheinung als ‘Ergriffenheit’ bezeichnen. Mit disem Ausdruck ist zunächst ein ‘Ergriffener’gesetzt, sodann aber auch ein ‘Ergreifer.”’ Jung, “Wotan,” Neue Schweizer Rundschau, 661–2. 18 For examples of authors who follow the English translation of Ergriffenheit as “possession,” see Ellwood, 60; Bishop, The Dionysian Self, 308; Pietikäinen, “Future's Past,” 597, 598; and Lewin, 263, 266, 267, 268. Sonu Shamdasani points out that the translation of Jung's Collected Works is extremely problematic. Richard Hull was a professional translator, who specialized in literary and philosophical works, but was largely unfamiliar with Jung's ideas. Sonu Samdasani, Jung Stripped Bare by his Biographers, Even (London, New York: Karnac, 2005), 49–50. Hull apparently took it upon himself to make undisclosed editorial corrections as well, as suggested in his November 23, 1964 letter to Herbert Read; Sonu Samdasani, Jung Stripped Bare by his Biographers, Even, 51. Shamdasani also notes that Jung intentionally used ambiguous language, to reflect the dual nature of the psyche; Sonu Samdasani, Jung Stripped Bare by his Biographers, Even, 48. In this paper, I have often followed the standard translations, since they are accessible to the reader, noting in the text or in footnotes where I disagree. The translation of Ergriffenheit as “possession” is wrong, for this would be Besessenheit in German. The word “possession” and even “seizure” strips out the ambivalent and even positive qualities of the term Ergriffenheit, which reflect Jung's description of the dual-natured Wotanic archetype. 19 Keith Spalding, An Historical Dictionary of German Figurative Usage, asst. Kenneth Brooke, Fascicle 15: Erbe-fahren (Oxford: Basil, Blackwell & Mott Ltd., 1964), 671–2. 20 Steven Wasserstrom, Religion After Religion: Gershom Scholem, Mircea Eliade, and Henry Corbin at Eranos (Princeton, N.J.: Princeton University Press, 1999), 153. 21 Wasserstrom, 32. The Eranos conference is still running. The introduction on the website states, “The life of ERANOS arises from the inspired science of its speakers. As to their selection, Olga Froebe-Kapteyn followed a clear concept. A speaker at ERANOS is one who “delves into the fullness of his inner visions and seeks to retain them in scientific form". The combination of imaginative-creative and strictly scientific thinking has remained the reigning principle of ERANOS.” See www.eranos.org/content/html/start_english.html (downloaded December 12, 2009). 22 Krech, 61–2. Of the above-named six authors, four of them are cited in Jung's Collected Work s /Gesammelte Weke: along with works by Hauer and Otto, Jung used Nathan Söderblom's 1916 Das Werden des Gottesglaubens in his psychologization of the mana concept in C. G. Jung, Über die Psychologie des Unbewussten, GW 7, §108, fn. 9. Jung cites him again in connection to Jung's concept of the libido, in C. G. Jung, “Über die Energetik der Seele,” GW 8, §125. Friedrich Heiler's 1951 work, “Das neue Mariendogma im Lichte der Geschichte und im Urteil der Ökumene,” is named in connection to the assumption of the Virgin Mary in C. G. Jung, Mysterium Coniunctionis, GW 14, §333, fn. 56. Hence, Jung was concerned himself with the works of scholars in science of religion; however, only Otto's and Hauer's works pertain directly to Jung's understanding of the term Ergriffenheit. 23 Rudolf Otto, The Idea of the Holy: An Inquiry into the Non-Rational Factor in the Idea of the Divine and its Relation to the Rational, trans. John W. Harvey (London, Oxford, New York: Oxford University Press, 1958), 8. Hauer echoes this sentiment; Jakob Wilhelm Hauer, Die Religionen: Ihr Werden, Ihr Sinn, Ihre Wahrheit. Erstes Buch: Das religiöse Erlebnis auf den unteren Stufen (Berlin, Stuttgart, Leipzig: W. Kohlhammer Verlag, 1923), 2. 24 Wasserstrom, 31. 25 Wasserstrom, 31. 26 Hauer, Die Religionen, 45. See also Jakob Wilhelm Hauer, Deutsche Gottschau: Grundzüge eines Deutschen Glaubens (Stuttgart: Karl Gutbrod, 1935), 225. 27 Hauer, Die Religionen, 25. 28 Otto, The Idea of the Holy, 6–7. 29 Otto, The Idea of the Holy, 10. 30 Otto, The Idea of the Holy, 9. 31 Otto, The Idea of the Holy, 12–7. 32 Otto, The Idea of the Holy, 19–23. 33 Otto, The Idea of the Holy, 25, 26, 30. 34 Otto, The Idea of the Holy, 32–3. 35 Otto, The Idea of the Holy, 23, 24; quote on 23. 36 Johann Wolfgang von Goethe, Faust, Second Part, Act I, Scene V. The English translation is by John W. Harvey in Otto, The Idea of the Holy, 40, fn. 2. 37 Jung, “The Role of the Unconscious (Ueber das Unbewußte),” in CW/GW 10, 15–42; originally published in Schweizerland. Monatshefte für Schweizer Art und Arbeit, IV/9 and 11/12 (Zurich, 1918), 464–72, 548–58. 38 Jung, Psychologische Typen (Zurich: Rascher & Cie., 1921), 293. 39 Jung, Psychologische Typen, 295. Jung also refers to primitive and barbarian mentality in “The Role of the Unconscious,” §14–7, but his distinction between primitive and barbarian mentality appears to have more to do with race, the Germanic peoples specifically being labeled barbarians. The discussion of the reconciling symbol that arises from dreams is discussed by Jung in “The Role of the Unconscious,” CW 10, §24–5, with an example §29–33. 40 Jung. “The Role of the Unconscious,” §17, 26, 33; cf. Friedrich Nietzsche, Zur Genealogie der Moral, in Nietzsche Werke: Kritische Gesamtausgabe, ed. Giorgio Colli, Mazzino Montinari, 6th div., vol. II (Berlin: Walter de Gruyter & Co., 1968), 288–91. 41 Jung, “The Role of the Unconscious,” CW 10, §19/Jung, “Ueber das Unbewußte,” GW 10, §19. 42 Jung, “Ueber das Unbewußte,” GW 10, §20. The English version translates “ein Versprechen” as “an earnest,” which as a noun means “a serious and intent mental state.” Cf. Jung, “The Role of the Unconscious,” CW 10, §20. 43 Jung, Psychologische Typen, 198. 44 Jung, Psychologische Typen, 199, 200. 45 Jung, Psychologische Typen, 202, 198. 46 Jung writes, “Das überpersönliche Unbewußte ist als allgemein verbreitete Hirnstruktur ein allgemein verbreitet ‘allgegenwärtiger’ und ‘allwissender’ Geist”, in Jung, “Ueber das Unbewußte,” GW 10, §13. 47 Jung, “Das überpersönliche Unbewußte ist als allgemein verbreitete Hirnstruktur ein allgemein verbreitet ‘allgegenwärtiger’ und ‘allwissender’ Geist”, GW 10, §12. 48 Jung, “The Relations between the Ego and the Unconscious,” CW 7, §398–9. 49 Although Jung does not mention Otto or his term “the numinous” in “Wotan,” he psychologizes the word as a “numinosum” the following year in his 1937 Terry Lectures at Yale University. In “Psychology and Religion,” he describes the numinosum as a power capable of changing consciousness in a special way. It is also the basis of religion, and constitutes its “living mystery.” C. G. Jung, Psychology and Religion (New Haven and London: Yale University Press, 1938), 4, 37; quote on 37. 50 Jung, “Symbole und Traumdeutung,” CW 18:I, §547. Emphasis in original. 51 C. G. Jung, Letters, vol. I, 1906–1950, sel., ed. Gerhard Adler, with Aniela Jaffé, trans. R. F. C. Hull (Princeton, NJ: Princeton University Press, 1973–1975), 104. Jung writes, “Wie die Wotanseichen, so wurden die Götter gefällt, und auf die Stümpfe wurde das inkrongruente Christentum, entstanden aus einem Monotheismus auf weit höherer Kulturebene, aufgepfropt. Der germanische Mensch leidet an dieser Verkrüppelung.” Letter from C. G. Jung, to Oskar A. H. Schmitz, May 23, 1923, in C. G. Jung, Briefe, vol. I, 61. The English translation provides the word “mutilation” for Verkrüppelung, but “crippling” follows the argument in “The Role of the Unconscious” better. 52 Jung, Briefe, vol. I, 62. 53 Contrast what follows to Jung's use of “possession (Bessenheit)” and “deeply moved (ergriffen) in his 1957 article, “Gegenwart und Zukunft” (translated into English as “The Undiscovered Self”), GW 10, another work about contemporary societies and mass movements. In this work, Jung denounces modern mass society and its ruling scientific rationalism. Individuals are reduced to mindless masses which can be easily manipulated by slogans and propaganda that stir their emotions and override their reason. This results in “a kind of collective possession” (eine Art von kollektivem Besessenheitszustand), §490. As an antidote to this spiritual sickness, Jung advocates genuine religious experience, by which he means a direct relationship between an individual and a higher power. The “subjectively overwhelming numinosity of the experience” (subjektiv überwältigende Numinosität des Erlebnisses), by which one is deeply stirred ( ergriffen [emphasis in original]), lends a person such a sense of inner security and self-awareness that he can resist being dissolved into the mass of modern society. 54 The NRSV translation of John 3:8 reads, “The wind blows where it chooses, and you hear the sound of it, but you do not know where it comes from or where it goes. So it is with everyone who is born of the Spirit." The word for “spirit” in Geek is pneuma. In his 1928 edition of “The Relations between the Ego and the Unconscious,” and reprinted in Jung's CW 7, Jung mentions Wotan in connection to pneuma when discusses a psychic conflict of a female patient. The patient overcame an emotional attachment to her father by creating a dream-symbol of a wind (§211). This is an archaic image of God, according to Jung, “something like Wotan,” which is really a “passion welling up from our darkest, instinctual nature” (§214). Because this passion has become unconscious among modern westerners, they shift their longing for an impersonal divinity onto the personal, human realm. But the patient's unconscious produced a reconciling symbol of a universal, primordial image of God to resolve her modern psychological conflict. This primitive image of God is found in the Greek pneuma, the Hebrew ruah, and the Arabic ruh, meaning breath and spirit (§218). Here, Jung connects both “Aryan” and “Semitic” terms to develop an apparently universal concept of the original religious experience. Jung, “Relation Between Ego and Unconscious,” CW 7, §211–8. In “Wotan,” he emphasizes the specifically Germanic nature of the original religious experience. 55 Acts of the Apostles 2:1–13, especially verse 2, the NRSV translation of which reads, “And suddenly from heaven there came a sound like the rush of a violent wind, and it filled the entire house where [the apostles] were sitting.” 56 In Homer's Iliad 6,132, Dionysus is called mainómenos, the “god of frenzy” (der rasende Gott); Hubert Cancik and Helmuth Schneider, ed. Der Neue Pauly: Enzyklopädie der Antike, vol. 3, Cl-Epi (Stuttgart, Weimar: Verlag J.B. Metzler, 1996), 652. 57 Houston Stewart Chamberlain, mentioned by Jung in the “Wotan” essay as someone outside the German experience who has been also been moved (§389; 663), wrote an essay called “The Touchstone,” published December 24, 1923, in the pan-German Deutsche Zeitung, in which he stated that what Germany needed in a leader was “a roaring hurricane.” Geoffrey G. Field, Evangelist of Race: The Germanic Vision of Houston Stewart Chamberlain (New York: Columbia University Press, 1981), 440. 58 Cancik and Schneider, 835. Wüten, a verbal form of the noun Wut, “rage,” shares its etymological roots with the name Wotan. These words convey intense states of many kinds, from rage, to intoxication, to Dionysian ecstasy; wüten is also related to epilepsy. Deutsches Wörterbuch von Jacob Grimm und Wilhelm Grimm, ed. Deutsche Akademie der Wissenschaften zu Berlin, vol. 14, 2nd div. (Leipzig: Verlag von S. Hirzel, 1960), 2495. Epilepsy was known as “the holy sickness” from ancient times, and was still referred to as “die heilige Krankheit” in modern times. See Max Höfler, Deutsches Krankheitsnamen-Buch (Munich: Piloty & Loehle, 1899), 114. 59 Rebecca Bushnell, Tragedy: A Short Introduction (Malden, MA; Oxford: Blackwell, 2008), 42. 60 The NRSV translation of Mark 1:15 reads, “[Jesus came to Galilee] […] saying, "The time is fulfilled [καιρος], and the kingdom of God has come near; repent, and believe in the good news." The text in the English CW edition of “Wotan” includes the interpolation, “the present moment in time,” which effaces the tragic and Christian connotations of the word. Jung, “Wotan,” CW 7, §398. 61 Bishop calls Wotan a “Dionysian archetype,” that demonstrates “the animal side of Man in its most negative form,” Bishop, The Dionysian Self, 303. Although Bishop's argument is compelling, Jung moves away from the Dionysian in “Wotan” to describe the German Revolution as specifically German (-ic). 62 Hauer, Deutsche Gottschau, 3. 63 Jung, “Ueber das Unbewusste,” GW 10, §13. 64 Grossman, 102; George Mosse, The Crisis of German Ideology: Intellectual Origins of the Third Reich (New York: Grosset & Dunlap, 1964), 15–6. One Jew that Jung rather pointedly excludes is Karl Wolfskehl, a disciple of Stefan George, member of the Cosmic Circle, and renowned in his own right. Wolfskehl turned to Zionism, however, which angered Klages and Schuler, who felt their own cosmic strivings threatened by a takeover from “Molochites.” Robert Norton, Secret Germany: Stefan George and His Circle (Ithaca, London: Cornell University Press, 2002), 305–6. 65 Ludwig Klages, Vom kosmogonischen Eros (Stuttgart: Hans E. Günther Verlag, 1951), 61–2. 66 Ludwig Klages, Vom kosmogonischen Eros, 64, 67. 67 Ludwig Klages, Vom kosmogonischen Eros, 99, 101–2. 68 Ludwig Klages, Vom kosmogonischen Eros, 102. Cf. Friedrich Nietzsche, Also Sprach Zarathustra, in Nietzsche Werke: Kritische Gesamtausgabe, ed. Giorgio Colli, Mazzino Montinari, 6th div., vol. I (Berlin: Walter de Gruyter & Co., 1968), 13. 69 Alfred Schuler, Cosmogonische Augen: Gesammelte Schriften, ed and intro. Baal Müller (Paderborn: Igel, 1997), 423. Although these lectures were not published until 1940 (Alfred Schuler, Fragmente und Vorträge aus dem Nachlass, intro. Ludwig Klages). Leipzig (Barth, 1940), Jung apparently was well aware of the general ideas of Schuler – possibly through their mutual associate Oskar A. H. Schmidt – and Jung assumed his audience was, too, since he names him in “Wotan,” thirteen years after Schuler's death (§375; 658). 70 Schuler, Cosmogonische Augen, 220. Müller says Schuler apparently derived this term from the Greek verb telein, meaning “to make perfect, complete,” from the Tabula Smaragdina of Hermes Trigmegistos. Schuler, Cosmogonische Augen, 426. 71 Schuler, Cosmogonische Augen, 220–1; quote on 220. 72 Schuler, Cosmogonische Augen, 221. 73 Norton, xi. 74 Norton, 334. 75 Stefan George, “Maximin” in Der siebente Ring, vols. 6–7 of Stefan George, Sämtliche Werke in 18 Bänden (Stuttgart: Klett-Cotta, 1982), 89–111, especially “Kunfttag I,” 90, and “Auf das Leben und den Tod Maximins: Das Erste”, in Stefan George, “Maximin”, 99. 76 George, “Einverleibung,” in Stefan George, “Maximin”, 109. 77 Jung writes, “In seltsamer Vision sah Bruno Goetz das Geheimnis der kommenden deutschen Ereignisse.” Jung, “Wotan,” §384; 661. Bruno Goetz, Das Reich ohne Raum (Potsdam: Kiepenheuer, 1919). 78 Jung mentions this in his essay, “Zur Psychologie des Kinderarchetypus,” GW 9/I, §269, where his stance towards the story is rather ambivalent. He mentions Goetz's book once more in his “Zur Phänomen des Geistes im Märchen,” referring to the youths as the “infantile shadow” (den infantile Schatten), §396, fn. 9. It is important to notice the dates these two works were written: 1940 and 1946 respectively. One can easily surmise that the course of events in Nazi Germany had a negative impact on Jung's reading of Goetz's book, but within the context of the 1936 “Wotan” essay, the evaluation appears on the whole positive. 79 Goetz, 61–2. 80 The choir of animals sings, “All Tiere kehren wieder/in den Garten Eden,” Goetz, 58–60; quote on 60. 81 In his letter to Hauer dated March 10, 1936, regarding Jung's presentation of Hauer in the “Wotan” essay as an exemplary case of Ergriffenheit, Jung says that he has tried to understand the German case from outside, as far as possible for a person who “has experienced the same thing in quite a different way (der dasselbe in ganz anderer Art und Weise erlebt hat).” C. G. Jung, Briefe, vol. I, 272. 82 C. G. Jung, Analytical Psychology: Notes of the Seminar Given in 1925, ed. William McGuire, Bollingen Series XCIX (Princeton University Press, 1989), 95–9, quoted words are on 98. 83 Jung, Analytical Psychology, 99. 84 Liebscher, 331. Nietzsche describes his experience of inspiration in Friedrich Nietzsche, Ecce Homo, in Nietzsche Werke: Kritische Gesamtausgabe, ed. Giorgio Colli, Mazzino Montinari, 6th div., vol. III (Berlin: Walter de Gruyter & Co., 1968), 337–8. 85 Jung, Nietzsche's Zarathustra, 903. 86 Jung writes, “In diesem Bild tritt Nietzsches Geheimnis mächtig hervor.”(86) C. J. Jung, “Wotan,” 659. The line may be found in the German edition of “Wotan,” GW 10, §379. 87 In his Jan. 29, 1936 Zarathustra Seminar, Jung says that under Nietzsche's syphilis was schizophrenia; Jung, Nietzsche's Zarathustra, 797. 88 Jung writes that Nietzsche was the “völligstes Opfer des Gott-Jägers,” followed by text strangely deleted from the English edition, “woran auch Zarathustras gewaltsame Selbstbefreiung im letzten Grunde nichts mehr ändert.” Jung, “Wotan,” 660; compare with Jung, “Wotan,” CW 10, §381. The text may be found in the German edition of “Wotan,” GW 10, §381. 89 Hauer, Die Religionen, 49–50. 90 Jakob Wilhelm Hauer, “Symbole und Erfahrung des Selbstes in der indo-arischen Mystik,” in Eranos Jahrbuch, 1934, Ostwestliche Symbolik und Seelenführung, ed. Olga Fröbe-Kapteyn (Zurich: Rhein-Verlag, 1935), 36–8. 91 C. G. Jung, “Wotan,” §397, fn. 16. The footnote was added after the war. 92 Jakob Wilhelm Hauer, Verfassungsänderung oder Revolution der Kirche: Ein offener Brief an den Deutschen Evangelischen Kirchenausschuß und an die Reichsleitung der Glaubensbewegung “Deutsche Christen” (Stuttgart: Verlag von C. L. Hirschfeld, 1933), 4. See also the discussion in Liebscher, 104. 93 Jung describes Hauer's book as “den tragischen und wirklich heldenhaften Versuch eines gewissenhaften Gelehrten.” C. J. Jung,“Wotan,” §398; 668. It should be noted that, at the time that the “Wotan” essay was penned, Hauer had already been inducted into the S.S. (in 1934) and the National Socialist League of University Lecturers (NSD-Dozentenbund) (in 1935). He then joined the Nazi Party in 1937, after the ban on joining the party was relaxed. Margarete Dierks, Jakob Wilhelm Hauer 1881 –1962: Leben, Werk, Wirkung, mit einer Personalbibliographie (Heidelberg: Schneider, 1986), 279. 94 Hauer, Deutsche Gottschau, 4–44. 95 Nietzsche, “Von den drei Verwandlungen” Also Sprach Zarathustra, in Nietzsche Werke, 25–7. 96 Jung, Nietzsche's Zarathustra, 171–270. 97 Jung, Nietzsche's Zarathustra, 870. 98 Jung, Nietzsche's Zarathustra. An editorial footnote states in utterly reductionistic fashion: “Ergriffenheit: Emotion.” 99 Jung, Nietzsche's Zarathustra, 897. 100 Jung, Nietzsche's Zarathustra, 898. 101 Jung, “The Role of the Unconscious,” CW 10, §20. 102 Jung writes, “[Das Buch] ahnt den Gegensatz zwischen dem Reich der Ideen und dem des Lebens, dem zwiespältigen Gott des Sturmes and der geheimen Ergrübelung.” Jung, “Wotan,” §384; 661. 103 Von Spät is the equivalent of Nietzsche's “last man.” Compare Goetz, 144–5, where he describes a town of von Spät's victims, self-satisfied, yet completely devoid of longing or desire, with Nietzsche, “Zarathustras Vorrede,” Also Sprach Zarathustra, in Nietzsche Werke, 13–4. 104 Goetz writes, “Die Erde wird nicht mehr stumm sein: dein Wort ruft aus allem Leben, dein Atem klingt aus jedem Leibe, deine Liebe blüht aus jedem Herzen. Das Kreuz wird aufgerichtet. Die Erwachten ergießen ihr Blut in die Adern der Welt und wandeln sich von Gestalt zu Gestalt. Das neue Spiel hebt an. …Tritt aus Laubnacht zu uns in nacktem Brande, junge Flamme, singende Flamme, Herr und Kind!” Goetz, 159. 105 Goetz, “Die Erde wird nicht mehr stumm sein: dein Wort ruft aus allem Leben, dein Atem klingt aus jedem Leibe, deine Liebe blüht aus jedem Herzen. Das Kreuz wird aufgerichtet. Die Erwachten ergießen ihr Blut in die Adern der Welt und wandeln sich von Gestalt zu Gestalt. Das neue Spiel hebt an. …Tritt aus Laubnacht zu uns in nacktem Brande, junge Flamme, singende Flamme, Herr und Kind!”, 159–60; quote on 160. 106 Klages, Vom Kosmogonischen Eros, 72–3. 107 C. G. Jung, “Psychologie und Dichtung,” in Jung GW 15, §142. 108 Jung, “The Role of the Unconscious,” §13. 109 Jung, “The Role of the Unconscious,” §13. 110 Jung writes, “Früheste Intuition hat diese Gewalten stets als Götter personifiziert und sie mit großer Sorgfalt und Umfänglichkeit ihrer Art entsprechend durch Mythen charakterisiert. Dies war um so eher möglich, als es sich dabei um feststehende ursprüngliche Typen oder Bilder handelt, welche dem Unbewußten zahlreicher Völkerstämme eingeboren sind und letztere wi
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