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The Secret of the Golden Flower: A Chinese Book of Life (Anglais) Broché – 25 mars 1970

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Présentation de l'éditeur

The ancient Taoist text that forms the central part of this book was discovered by Wilhelm, who recognized it as essentially a practical guide to the integration of personality. Foreword and Appendix by Carl Jung; illustrations. Translated by Cary F. Baynes.A Helen and Kurt Wolff Book

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Amazon.com: 4.1 étoiles sur 5 43 commentaires
5.0 étoiles sur 5 A must read for Zen practitioners. 26 juillet 2016
Par Lawrence M. White - Publié sur Amazon.com
Format: Broché Achat vérifié
This is a highly significant and important book. It may be the only "workbook" on enlightenment available today. It is not easy but it is worthwhile. Be sure to read the Translator's Afterword (p. 131) first. When you have finished the book, read it again immediately. Do not judge or evaluate this book until you have put it into practice for a while. Be sure that you are buying the Cleary translation and not the Wilhelm translation, for reasons that are explained in the Afterword. Anyone who is practicing Zen should definitely read this book.
117 internautes sur 119 ont trouvé ce commentaire utile 
5.0 étoiles sur 5 Penetrating Text and Commentary by Jung 14 octobre 2004
Par R. Schwartz - Publié sur Amazon.com
Format: Broché Achat vérifié
A very interesting and meaningful book to say the least. And like Jung, gratitude must be given Richard Wilhelm for his insight in the East and translation of the text.

A manual written symbolically for the practice of meditation, where thoughts are reduced to the square inch between the eyes, the eye lids half closed, eyes centered near the tip of the nose, the heart rate next to nothing in quietude, controlled breath of a circular motion that becomes quiet. The "white light" so spoken in Buddhist terms and various states of consciousness are related. However, this is far more than a mere meditation manual, but symbols which convey non-intellectual ideas, that is, non-Western rationalism, and yet significant and advanced in both it's teaching and applications.

Ultimately for myself, it is Jung's commentary that my Western mind needed to interpret the text itself and the subsequent interpretations. I am moved in profundity on Jung's analysis that man's consciousness advances non-rationally, but psychically. Where the advancement cannot be spoken or written of in intellectual terms but rather can be done so in symbols. In this, Jung expounds on the idea that symbols convey advanced images that relate to the psyche and can never be proved intellectually or rationally. This is where images, as in Mandalas, come in. Images and symbols speak what words cannot. They are of a higher conscious level awareness, a psychical advancement. None of this is rationally or mathematically equated, none, nor can it be languistically conveyed. Humans can only point, using symbols and images, they can not expound, explain and reason on such.

Jung's acknowledges the law of opposites and how the Chinese contain a higher culture or mind than the West, one that can contain contradictions or opposites without one-sided fundamentalism. And this is no doubt far ahead of most Western thinking in terms of black and white thinking, or what Jung calls barbarism. This reminds me of Walt Whitman's self poem of containing all contradictions and Keats "negative capabilities" and Shakespeare's comments on having all thoughts together without becoming irritable over such, and that including the beat poet, Allen Ginsberg, who spoke of the same.

In Jung's memorial words dedicated to Richard Wilhelm, he relates to his thoughts on Synchronistic principle, which confirm his validity on the practices of Chinese wisdom found in I-Ching and Astrology, both sciences based not on Newtonian, or causality principles but rather through a remarkable phenomena of the unconscious, psychic parallelisms based which cannot be related to each other causally. The Tao will never be created with words and concepts, a teaching that is absent from the history of philosophy since the time of the pre-socratic, Heraclitus, and only reappears as a faint echo in Lebinitz.
9 internautes sur 10 ont trouvé ce commentaire utile 
5.0 étoiles sur 5 Esoteric Wisdom 28 janvier 2009
Par Sandra Follett - Publié sur Amazon.com
Format: Broché Achat vérifié
I bought this book for my son, who says that he thoroughly enjoyed this book, though its wisdom is steeped in esoteric meaning. The commentary by Jung is helpful, but it also helps to have a companion book, "Deciphering The Golden Flower One Secret at a Time" by JJ Semple, which gives examples and applies the concepts. He highly recommends it.
0 internautes sur 2 ont trouvé ce commentaire utile 
2.0 étoiles sur 5 Not funny 23 avril 2016
Par Thomas D Wittenberg - Publié sur Amazon.com
Format: Broché Achat vérifié
Very slow going. Dense material.
13 internautes sur 13 ont trouvé ce commentaire utile 
5.0 étoiles sur 5 An interesting living practice 18 novembre 2010
Par Paul - Publié sur Amazon.com
Format: Broché
The main text of this book "Secret of Gold Flower" deals with both an age old meditative practice and a supportive theory in the Taoist tradition. Carl Jung's commentary basically dealt only with theory part and interpreted as similar in concepts to his individuation process (the development of the self as similar to development of the golden flower). It adds credibility to both sides: Taoist practice gained western academic respectability whereas Jung's concepts of collective unconscious and archetype gained supportive evidence from an old high-culture. It is interesting to note that whereas Wilhelm was a Taoist practitioner who had brought himself full-scale into Taoist yoga, Jung on the other hand advised against western people taking up such practice!

On the practice side, the choice of texts is excellent: "Secret of Golder Flower" deals with the leading role of "human nature" (collective unconscious)in Taoist meditation with full supportive theory, whereas "Hui Ming Jing" deals with the procedural details of the practice itself (a combination of Taoist and Buddhist practice, the author himself a Buddhist monk of Zen tradition). Though an English translation might not be able to present and differentiate finer points that can only be understood if one can read the Chinese language, one benefit is that a translation can do away with some unnecessary mystical elements (for example in the book symbols from I-Ching are replaced by alphabets)that often times leads would-be practitioners into unnecessary maze. Though I have to complain that more of the Hui Ming Jing had not been translated (included) for a more complete manual for practice reference.

For those who are interested in the texts as a living practice, do not miss Wilhelm's excellent summary on the practice of Hui Ming Jing quoted by his wife in her Forward. For those who seek for historical similarity between this practice and similar western practice (now for all intend and purposes is extinct), do not miss Wilhelm's "Discussion of the Text" concerning past persecution in China towards some serious practitioners due to their (sometimes unavoidable - guess why!) linkage with political intrigues and peasant uprisings. In comparison, similar persecutions in the West had been more religious in nature.

On the psychological commentary, Jung is as usual, profound in his analysis. More of his analysis towards other Eastern text can be found in his Psychology of Eastern Religion (a collections of his articles on the subject matter - also highly recommended).
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