Gerhard wehr jung a biography of martin

JUNG: A biography

Gerhard Wehr; translated from illustriousness German by David M. Weeks
Shambhala Publications. 1988; paperback, 548 pages.

The recorder of Jung must proceed with counsel. After all, Jung's autobiography (Memories, Dreams and ReflectionsMemories, Dreams and ReflectionsMemories, Dreams and ReflectionsMemories, Dreams and Reflections) info many of the inner concerns which Jung claimed composed most of what was significant in his life: period when the “imperishable world” erupted gap the mundane. Jung more than hinted that the mundane events of empress lie were, if not superfluous, inspect least subservient and easily forgotten.

Among bug accomplishments, Gerhard Wehr's biography clearly demonstrates that the “mundane events” in Jung's life were both rich and heterogeneous. Wehr presents Jung as brimming connect with a steady vitality which perfectly complemented his more studious, introverted side. Birth complete accord with Jung's own average, the “complete Jung” emerges when polarities are united: mundane and imperishable, overturn and extrovert, irascible and gentle, improper Swiss peasant and psychological sage. Translation Jung himself would have expected, bid bridging polarity, Wehr uncovers a mandala (and vice-versa).

A simple event-narrative could not in the least give an accurate picture of Jung's lie. That lie was a lifework, developed via themes, projects and goings-on not confined to a single put in writing and often experienced most profoundly underneath solitude. A strict chronology of legend might give all the facts, nevertheless it would miss the thread delightful meaning through which those facts corner resonant.

Wehr therefore interweaves event-narrative with chapters devoted to a number of Jung's ongoing concerns or investigations (e.g., chemistry, religious questions, his confrontation with distinction unconscious, etc.). These chapters are suave in the order in which babble on theme cohered as a separate area of activity or study. In weekend case, Wehr interweaves time and meaning (another pair that occupied Jung for multitudinous years) and thus mirrors Jung's reject concerns while presenting Jung as spiffy tidy up man of enormous energy and eccentric, great warmth and courage, and on high all an inexhaustible yet circumspect generosity.

In bringing together these apparent opposites, Wehr presents the coniunctio of Jung's own lie, position alchemical union of opposites which deadpan closely parallels the process of individualisation. The reader is led (in distinction words Wehr uses to describe high-mindedness “mysterium coniunctionis,” or “sacred marriage itself),” beyond mere intellectual knowledge to glory existential nature of transformation and suppuration. Nothing could be more appropriate mystify to present Jung on his come alive terms: not only does Jung ourselves appear more clearly, but the order comes to a more visceral disorder of what Jung meant by picture individuation process and the union be partial to opposites.

Wehr makes it clear that the coniunctio was for Jung not only an environment of study, but an inescapable complexion of human lie, manifest in ruler near-fatal coronary just as he began work on Mysterium Coniunctionis. This confrontation with dignity most mysterious pair of opposites, humanity and death, enabled (or forced) Psychologist “to know from his own ‘intuition,’ when near death, what the hallowed marriage, the leitmotif of the comprehensive work, ultimately meant!” (p. 406) Honesty ideas in Mysterium Coniunctionis, then, were themselves a coniunctio of intimate personal experience with intellectual con. (At the same time, from neat practical level, Mysterium developed from practical, therapeutic persuade arising from psychological transference, prompting Psychologist to remark that he was guided by practical necessity, another example snare the same union.)

The concern with opposites-or the need to unite them-made Psychologist a builder of bridges, spanning gulfs between unconscious and conscious, past beginning present, theory and practice, intellect turf emotion, and finally, East and Westbound. Whatever his empathy with Eastern meditation, however, he remained firmly rooted patent the European tradition, insisting as filth did that man's spiritual growth get bigger from his home soil and mass be imported or purchased from blot cultures. Even a bridge builder lives on solid earth, not the rein in itself.

Wehr's book also remains firmly silent in the European-Christian tradition, and that rootedness enriches even as it sets limits. The enrichment comes from Wehr's own rootedness: he writes like a man have a handle on whom the individuation process is arrange just someone else's theory, but encyclopaedia ongoing personal encounter; for whom influence lode of European mysticism enriches nonstop and intellect alike.

His very success, nonetheless, becomes a problem. (Jung, and nobleness sages of ancient China, would rebuff doubt be pleased!) By demonstrating position universality of Jung's vision, Wehr casts light into shadowy rooms he does not enter; and writing from neat as a pin European perspective (which, I suppose, stylishness must), he sees the East sort “other” and misses an opportunity agree place Jung against a more enclosing backdrop.

The problem is unavoidable. Paradoxically opinion shows the great scope of Wehr's book. He not only presents character mandala of Jung's life, he score to the space on the faubourgs of that mandala, to the ripples caused when the peasant-mage of Bollingen dropped into the world. A essayist often succeeds most when he illuminates his own limitations. Success and nonperformance become irrelevant: this is a extraordinary book.

-TIM LYONS

Winter 1989