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• W2977578082 abstract "My teacher of choice for enhancing the experience of reading continues to be the masterful, indeed canonical to some, American literary critic, Harold Bloom. His How to Read and Why pleads for us, though without great hope of success in this most nonliterary of ages, to pursue the “more difficult pleasures” offered by “deep reading” of the great works of imaginative literature. His advice to those who would do so is essential: “find what comes near to you that can be put to the use of weighing and considering, and that addresses you as though you share the one nature, free of time’s tyranny”.2 Such “nearness” to an author’s thoughts and the feelings of sharing “the one nature” and becoming “free of time’s tyranny”, which Bloom advocates and so convincingly demonstrates in his superb commentaries on the plays of Shakespeare and the poems of Walt Whitman, is what I find almost invariably to be the case when I read Jung’s works and particularly his late books and essays. Even though Jung’s writing would not, with perhaps the exception of The Red Book, be classified as “imaginative literature”, the principles espoused by Bloom for deep reading still apply. This type of reading is not, it should be said, “critical” in the sense thatmuch contemporary commentary is, which sets itself against the text with an attitude of superior insight and wisdom in a contest for intellectual (or political) supremacy. It is rather an attempt to understand a text and to enter deeply into an intimate dialogue with it and with the mind of its author. One could say that it is a receptive, rather than a combative, approach to reading. If one accepts Bloom’s guidance into deep reading, the path leads directly to what Jung, drawing on Rutland’s Lexicon alchemiae, writes of as meditatio (inner dialogue), or even to the stronger imaginatio (opening up an “intermediate space” with active imagination).3 Deep reading can become a meditative or imaginative engagement with figures, images, and ideas that effectively transform one’s mind. It is a kind of alchemical process involving exploration of the inner world that brings intense stimulation and nourishment to soul and spirit, even therapeutic healing as Bloom testifies autobiographically. In fact, it initiates the reader into an experience of “rebirth” of the kind Jung describes in the essay I introduce here. Most practised readers will immediately recognize the difference that Bloom draws between reading for easy pleasure or information and this kind of full immersion in a text, which results in an intimate dialogue with it and oneself. Reading Jung in this way certainly yields the “more difficult pleasures” spoken of by Bloom, but even more than bringing one exquisite and subtle enjoyment, such reading affects the reader at levels beyond the aesthetic and cognitive and often introduces the themes consciously meditated upon and reimagined into the dreams of the night. A deep reading of Jung’s writings, especially of his later works, opens an astonishing window to the most profound features of the soul, its movements and figures, and its potential for transformation. With the following commentary on the essay, “Concerning Rebirth”, I would like to offer an invitation to consider this short but essential text of Jung’s for such deep reading. In the course of the exposition, I trust it will become clear why this essay deserves this type of attention, and how it can assist one to understand Jung’s whole oeuvre more completely and instill a more capacious sense of what is possible for individuation in the Jungian sense of the word. “Concerning Rebirth” is not as frequently cited by commentators and scholars as some other of Jung’s essays on similarly overt religious or spiritual themes, like the magnificent trinity, “Commentary on ‘The Secret of the Golden Flower’ ”, “A Psychological Approach to the Dogma of the Trinity”, and “Transformation Symbolism in the Mass”.4 In fact, “Concerning Rebirth” can be regarded as an orphan offspring, overlooked and sadly neglected. Perhaps this is because it features an obscure (to Western eyes, at least) Koranic text, the 18th Sura, which, on its own, may well strike one as disjointed and enigmatic. Moreover this essay does not reveal its treasures to view as openly as those other works. Its psychological insights lie quietly concealed behind a rough outer shell of encyclopedia-like prose. It is like acoconut with a hard, dry cover that protects a small but sweet and meaty interior. “Concerning Rebirth” requires patience of the reader (that is, deep reading) in order to penetrate the husk before tasting and savouring its ripe interior fruit. Admittedly, it is not as strong and developed an essay as the other three just mentioned, but its core is nuclear and deals a mighty impact to the mind if fully realized. It may prove also to be highly instructive for the work of the Jungian psychoanalyst." @default.
• W2977578082 created "2019-10-10" @default.
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• W2977578082 date "2013-07-18" @default.
• W2977578082 modified "2023-09-23" @default.
• W2977578082 title "A Lecture for the End of Time – “Concerning Rebirth”" @default.
• W2977578082 doi "https://doi.org/10.4324/9780203507537-8" @default.
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