Which happens to be the very reason why I wanted to make this particular essay available here, if only in this form.
By thee, cruel huntsman, Thou unknown — God! Jung refers to a mystical experience that Nietzsche had which indicates a state of possession by Wotan as an archetype: This remarkable image of the hunter-god is not a mere dithyrambic figure of speech but is based on an experience which Nietzsche had when he was fifteen years old, at Pforta.
It was a nightmare. No one with ears can misunderstand the shrill whistling of the storm-god in the nocturnal wood. Was it really only the classical philologist in Nietzsche that led to the god being called Dionysus instead of Wotan — or was it perhaps due to his fateful meeting with Wagner?
The imagery has the characteristics of Wotan as leader of the Wild Hunt. It is in this role that Wotan has manifested from Scandinavia to Switzerland.
Jung continues with another prophetic vision among the Germans of the return of Wotan: In his Reich ohne Raum, which was first published inBruno Goetz saw the secret of coming events in Germany in the form of a very strange vision. I have never forgotten this little book, for it struck me at the time as a forecast of the German weather.
Wotan disappeared when his oaks fell and appeared again when the Christian God proved too weak to save Christendom from fratricidal slaughter. When the Holy Father at Rome could only impotently lament before God the fate of the grex segregatus, the one-eyed old hunter, on the edge of the German forest, laughed and saddled Sleipnir.
Hence, when Hitler triumphed over Germany Jung regarded the role of archetypes in explaining the phenomenon as of more use than political or sociological interpretations: We are always convinced that the modern world is a reasonable world, basing our opinion on economic, political, and psychological factors.
But if we may forget for a moment that we are living in the year of Our Lordand, laying aside our well-meaning, all-too human reasonableness, may burden God or the gods with the responsibility for contemporary events instead of man, we would find Wotan quite suitable as a causal hypothesis.
There is no doubt that each of these factors explains an important aspect of what is going on in Germany, but Wotan explains yet more. He is particularly enlightening in regard to a general phenomenon, which is so strange to anybody not a German that it remains incomprehensible, even after the deepest reflection.
Perhaps we may sum up this general phenomenon as Ergriffenheit — a state of being seized or possessed. The term postulates not only an Ergriffener one who is seized but, also, an Ergreifer one who seizes. Wotan is an Ergreifer of men, and, unless one wishes to deify Hitler — which has indeed actually happened — he is really the only explanation.
It is true that Wotan shares this quality with his cousin Dionysus, but Dionysus seems to have exercised his influence mainly on women. The maenads were a species of female storm-troopers, and, according to mythical reports, were dangerous enough. Wotan confined himself to the berserkers, who found their vocation as the Blackshirts of mythical kings.
A mind that is still childish thinks of the gods as metaphysical entities existing in their own right, or else regards them as playful or superstitious inventions. From either point of view the parallel between Wotan redivivus and the social, political, and psychic storm that is shaking Germany might have at least the value of parable.
But since the gods are without doubt personifications of psychic forces, to assert their metaphysical existence is as much an intellectual presumption as the opinion that they could ever be invented. This is only another piece of intellectual presumption. Our mania for rational explanations obviously has its roots in our fear of metaphysics, for the two were always hostile brothers.
Hence, anything unexpected that approaches us from the dark realm is regarded either as coming from outside and, therefore, as real, or else as a hallucination and, therefore, not true. The idea that anything could be real or true which does not come from outside has hardly begun to dawn on contemporary man.
We thus lose sight of the most peculiar feature of this whole phenomenon, namely, the dramatic aspect of the Ergreifer and the Ergriffener. Jung was observing what was taking place in Germany on a collective basis, as he would observe and analyse a patient as an individual.
It seems to me that Wotan hits the mark as an hypothesis.Here, Carl Jung’s Wotan *, the essay entitled, “Woden As Archetype – The Carl Jung Essay”, written by New Zealand’s Dr.
Kerry Raymond Bolton, is read aloud.** The essay focuses on the ideas of Dr. Carl Gustav Jung concerning the Wild Hunt that was rearing up in Germany with Adolf Hitler at the reins. WOTAN by Dr. C.G. Jung En Germanie naistront diverses sectes, S'approchans fort de l'heureux paganisme: Le coeur captif et petites receptes Feront retour a payer la vraye disme.
[In Germany Shall diverse sects arise, Coming very near to happy paganism. The heart captivated and small receivings Shall open the gate to pay the true tithe.]. - Carl Jung Carl Jung was born in Kesswil on Lake Constance in Switzerland on July 26, (Nordby, ).
Jung's father was a philologist and a pastor, as were his 8 uncles, Jung felt destined to a life of ministry (Unkown, ). 2)Okay now that we know that Wotan was the SAME manifestation of these gods within these different ethnicities and cultures we can proceed.
If one reads THE ENTIRE essay by Carl Jung one will read that he OPPOSES Wotan. Jung's Shadow: Two Troubling Essays by Jung.
Details Last Updated on Sunday, 27 October Written by Per K. Brask Jung was, in , trying to figure out what was happening in Germany. Carl jung wotan essay. Gujarati essay - computer ki kamal.
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