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Grison: "Golden FLower" misunderstood

sexta-feira 2 de março de 2018

In Europe the Golden Flower opened slightly some forty years ago when Richard Wilhelm, prefaced by C. G. Jung  , revealed its "secret."[1] It is not the least of the contradictions attaching to this work that it has become almost as well known thanks to Professor Jung  ’s commentary as by reason? of its own text: there is nevertheless no common measure between the two. The object? of this commentary, so wrote the celebrated psychiatrist, "is to try and build the bridge of an interior, spiritual understanding? between East and West." However, since the parallelism here was being? established on? a psychic level, not on a spiritual level, the said "bridge" he was building was that of a total confusing of values. The "action? in non-acting" of Liu-tsu, the "fasting of the heart" (sin-chai) of Chuang-tse, the Taoist "spontaneity" (tso-jan) do not spell a "psychic laisser faire" opening a path for the suspect fantasies of the unconscious any more than does the "self-abandoning" of Meister Eckhart  . In fact?, every method? of meditation, and the method of Liu-tsu in particular?, presupposes a "stopping" of that imaginative function which Mr. Jung   for his part had it in mind? to "liberate." A traditional mandala is not comparable to such and such a drawing by a mental patient, unless it be by inversion, that is to say in the very way that the forces of the lower regions parody the divine Powers. But after all, why discuss the subject? of mandala, seeing that its symbolism in no wise enters into the unfolding of the Golden Flower?

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