reading

Title of the Spanish original:

«El Circulo Hermetico de Hermann Hesse a C.G. Jung»

Translated from the Spanish by Frank MacShane

Foreword translated by Gela J. Jacobson

English translation first published by Routledge & Kegan Paul Ltd., London, in 1966

The letters, drawings and poems of Hermann Hesse are published by permission of Mrs. Ninon Hesse.

The letters of C. G. Jung of 31.3. and 14.9.1960 are published by permission of his family (Erbengemeinschaft C. G. Jung).

The letters of 14.1. and 16.6.1960 are published by permission of Routledge & Kegan Paul Ltd., London.

Jung’s letters have also been included in C.G. Jung: Letters, edited by Gerhard Adler and Aniela Jaffé.

They were written in English and are reproduced here as in the original except for minor corrections of punctuation and idiom.

ISBN 978-3-85630-910-7

All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form, or by any means, electronic, mechanical, photocopying, recording or otherwise, without prior written permission from the publisher.

Contents

Foreword

Hermann Hesse

Demian

Abraxas

Narcissus, Goldmund and Siddhartha

Cities and Years

Piktor’s Metamorphosis

Morning

Master Djü-dschi

A Letter

The Last Meeting

Sunday, May 7, 1961

Last Messages

My Departure from India

The Tree

Goldmund’s Statue

The Dream

The Bremgarten Festival

Extracts from Two Letters

C. G. Jung

The Antarctic

My First Interview with Dr. Jung

May 5, 1959: Second Interview

Magic Weddings

With Dr. Jacobi

Dr. Jung Writes a Preface for My Book

With Arnold Toynbee

I Receive the Last Letter from Dr. Jung

The Texts of the Letters

A New Encounter

The Seven Sermons of the Dead

The Farewell

An Indian Morning

A Dream

Jung Returns to Receive Me in His House

A Myth for Our Time

Conclusion

Bibliography

Foreword

I reread the pages of this book with an overpowering feeling of nostalgia.

How many years have there been, and how many editions? – twenty in the United States alone, as well as translations into most of the European languages, even Dutch and Greek, not to mention Persian and Japanese. How many years have passed since I experienced this great adventure of the soul! Truly, I have been blessed with a magical existence, since I was lucky enough to live for ten years in Montagnola, in the ancient Casa Camuzzi, which had once provided a home for Hermann Hesse. It was a nobleman’s house, built in the Saint Petersburg Baroque style by one of the architects of the Golden Hill, its balconies and terraces facing the peaks of the Alps and the Lago di Lugano – but also opening onto the Garden of Klingsor.

Youthful pilgrims from East and West beat a path to its door, carrying in their knapsacks The Hermetic Circle, often in its German translation but more often in the English version. They retraced, step by step, the journey I had made so many years earlier (more than twenty years earlier, in fact) and, quite unexpectedly, they found themselves fact to face with the author of those pages, who acted as their guide, sat them down at his table to drink wine and offered them hospitality, just as all those years ago Hesse had done with me – then merely another youthful pilgrim, who had arrived from the Polar South with no more credentials than a recently-published first work entitled: Neither by Sea nor by Land.

Many things had changed since those far-off days. The streets of Montagnola were no longer of earth but of asphalt, and the pilgrims who trod them were different, too. Almost all of them had gotten to know Hermann Hesse via the biased propaganda of an adulterated form of Hinduism or of the drug culture. I tried to make them see that Hermann Hesse was not at all like that, and that he was being used, distorted. Of course, I realized that I would only achieve limited success among a small number of those I spoke to, whom I might just be able to save before an entire generation plunged into the abyss. I was encouraged in my endeavor by the memory of Ninon Hesse, the author’s wife, who had confessed to me, in the last interview we ever had, her own discouragement in her struggle to ensure that Hesse was not distorted. She told me that she had had a visit from a Canadian television company, which wanted her to write a script from Steppenwolf. She had refused, because Hesse had expressly stated in his Will that his works were not to be filmed. Ninon was having problems with the author’s children, too. While she was alive, Hesse’s instructions were obeyed faithfully, but this was to change after her death.

One day, in Montagnola, I received a visit from Hermann Hesse’s son, Heiner, accompanied by some North American filmmakers. Heiner Hesse had given them permission to make a film of Steppenwolf. They wanted to consult me. I questioned Heiner about the terms of his father’s Will and reminded him of what Ninon had told me. He confirmed that those were indeed the terms, but explained that there was an additional clause to the effect that ‘if any of his children were to find himself in an adverse economic situation, he could authorize a film of one of the books.’ I asked him if he was in such a situation, and he said ‘no,’ but that he was ‘... doing it to help present-day youth.’ They left me the script, saying that they would return in a week’s time for my opinion.

As I read the pages, I was surprised to discover statements by the protagonist of Steppenwolf that were lengthy diatribes against Nazism – something that had never appeared in the original book. I pointed this out at our subsequent meeting, and I can still remember – with a sense of something akin to shock – the reply: ‘We had to put these in because the North American public tends to see in Hermann Hesse’s cultural baggage the same tradition that gave rise to Nazism in Germany.’ This was appalling. It goes without saying that I told them that I was opposed both to this falsification and to the making of the film itself – but, of course, it went ahead after the payment of $70000 to Heiner Hesse. The film was a complete failure.

The total lack of discretion and respect shown by the North Americans and the information media, as well as their lack of culture, led them to try to destroy a German – and so German! – author’s links with the very roots of his nationality so as to use him for their own aims, to use him in the great conspiracy of ‘universal revelation,’ so to speak, which had just begun and which was soon to spread with vertiginous speed across the whole planet. This phenomenon was doubtless encouraged by the vast lack of culture which was generalized and propagated by so many circles in the United States of America.

By this time, my book, The Hermetic Circle, had acquired a certain reputation and was being read by young people and by university circles and professional psychiatrists, in Jungian groups, to a point where the Australian Psychiatric Society sent me a letter of congratulations signed by the president and all its members. For several years, symposiums were held in Montagnola or its immediate vicinity, at the instigation of enlightened North Americans, in which writers and university professors from Europe and America took part. They invited me, too, with the result that I was afforded the opportunity to give two talks. One was about Nietzsche and the Eternal Return, which was subsequently published in book-form under the same title, after I had also given the talk at a university college in Madrid and at the Institute of Hispanic Culture in Madrid and Barcelona, as well as in various Chilean universities. My second lecture was on ‘The Transformation of Hermann Hesse in the United States of America.’

In this talk, I sustained the thesis that Hermann Hesse’s essential meaning had been adulterated, making him appear to be some kin of Bohemian, a hippy, an apostle of the drug culture, a pacifist vagrant (although he was indeed a pacifist) who preached liberty at the expense of discipline and method and who, by some subtle means, hinted at homosexuality – or, if one prefers, bisexuality. I affirmed most emphatically that Hermann Hesse could not really be understood if he was cut off from his roots in the literary tradition of German Romanticism, in the ongoing tradition of Novalis, Hölderlin, Kleist and of Nietzsche himself, whom he so admired. Hesse had become the ultimate flower of German Romanticism and of the philosophical line of thought that, with Schopenhauer and Goethe himself (an admirer of Shakunthala), had initiated the great conceptual journey to the East. (Hermann Hesse wrote an extraordinary study of German Romanticism, which has long since disappeared and is completely unknown today.) Under the influence of C.G. Jung, with whom he underwent psychoanalysis, Hesse entered fully into the Germanico-alchemical dream of the Androgyne – which is the opposite of homosexuality – whose aspiration is totality and the fusion of the opposites, the unity of Nietzsche’s ‘Self,’ the inner homo, of coelo, Demian, beloved and admired by Sinclair; that is to say, by Hesse. His most intimate ego. Narcissus and Goldmund. In the original German version of Steppenwolf, the female protagonist is called Hermina, which is the feminine of Hermann. And this is the same alchemical-tantrio game as in Mozart’s Magic Flute: Pamino and Pamina. Hermann Hesse, like the great Germans of the grand tradition, was steeped in the music of Mozart and Bach.

An attempt has been made to turn Hesse into a product of the Consumer society and a propagator of its rites and orthodoxy. He has been firmly inserted in the sinister current of the Kali Yuga. But the young Chilean who, many ears ago, walked the dusty streets of Montagnola and who later returned as his country’s ambassador to India, went in search of the other Hesse, the real one; just as he went in search of the real India – that of the eternal ones, the beloved, the Immortals.

These, I can still encounter in the pages of this book.

Miguel Serrano

Valparaíso, Chile

June 1991

On January 22, 1961, I had lunch with Hermann Hesse at his house in Montagnola, in the Italian section of Switzerland. Snowflakes were fluttering by the window, but in the distance, the sky was bright and clear. As I turned away from the view, I caught the clear blue eyes of Hesse sitting at the far end of the table.

‘What luck,’ I said, ‘to find myself lunching with you today.’

‘Nothing ever happens by chance,’ he answered. ‘Here, only the right guests meet. This is the Hermetic Circle.…’

Demian

I first discovered the works of Hermann Hesse in about 1945. At that time, he was almost unknown in Chile, appreciated only in the coteries and discussed almost furtively. Indeed, before 1946, Hesse had hardly any reputation at all outside of Germany. In that year, however, he was given the Nobel Prize for literature, and subsequently his works have been translated into many languages. Even so, his books are received enthusiastically in only a few countries. The Anglo-Saxon world, for example, considers him to be heavy and dull, and for this reason, his complete works have never been published in English. Once when I was in London, I had to look for days to find some of his best-known works in order to give them to a friend of mine who was literate but who had never heard of Hesse. In the Spanish-speaking world, the situation is quite different, however, and Hesse has been so widely and repeatedly read that the young people of Spain and South America virtually consider him as a prophet.

Once, a Mexican painter gave me a color slide of a painting of his depicting the Magister Musicae and Josef Knecht in Hesse’s Magister Ludi. The old teacher is shown at the piano, and young Knecht accompanies him on the violin in the first sonata they played together. The Mexican had been so excited by the book that he had not only made the painting, but had sent it to Hesse as a gift.

This enthusiasm of the Mexican painter is quite easy for me to understand. Even today, I would go halfway round the world to find a book if I thought it essential to my needs, and I have a feeling of absolute veneration for those few authors who have given me something special. For this reason, I can never understand the tepid youth of today who wait for books to be given to them and who neither search nor admire. I would go without eating in order to get a book, and I have never liked borrowing books, because I have always wanted them to be absolutely mine so that I could live with them for hours on end.

As with men, it has always seemed to me that books have their own peculiar destinies. They go towards the people who are waiting for them and reach them at the right moment. They are made of living material and continue to cast light through the darkness long after the death of their authors.

The first of Hesse’s books which I read was Demian. It made an extraordinary impression on me and gave me a strength which I had never found before. The edition I read was a Spanish translation, and it probably contained many errors; nevertheless the magic and the energy remained. While still young, and living in the Pension Verenahof in Baden, Hesse had concentrated such force into it that it was still alive and vital many years later.

The hero Demian was destined to influence many lives, and undoubtedly hundreds have tried to emulate his strength and serenity. After reading it, I myself used to wander through the streets of my city feeling myself a new man, the bearer of a message and a sign. Thus Hesse has always been more than a literary man or a poet, not only for me but for whole generations of men. His magical books delve into regions that are usually reserved for religion, and these are the ones that are important for me – Demian, The Journey to the East, the fantastic Autobiography, Siddhartha, Magister Ludi, Steppenwolf and Death and the Lover.

Demian is not actually a physical being, since he is never separated from Sinclair, the character who narrates the book. In fact, Demian is Sinclair himself, his deepest self, a kind of archetypal hero who exists in the depths of all of us. In a word, Demian is the essential Self which remains unchanging and untouched, and through him the book attempts to give instruction concerning the magical essence of existence. Demian provides the young boy Sinclair with a redeeming awareness of the millennial being which exists within him so that he can overcome chaos and danger, especially during the years of adolescence. In our own lives, many of us have encountered people like Demian, those young men who are sure of themselves and who consequently earn our respect and admiration. But in fact Demian resides within all of us. At the end of the book, Demian approaches Sinclair, who is lying on a bed at a field hospital, and as he kisses him, he says, ‘Listen, little one, if you ever need me again, do not expect me to come back so openly on a horse or in a train. Look for me within yourself.’ Hesse wrote this at a time of great personal anguish, when he was about to abandon his country because of the war that had enveloped all of Europe. He had been forced to find Demian within himself.

This message is not literally specified within the book; rather it is hinted at magically. Moreover, this symbolic truth can only be understood intuitively, but when it appears, it enlightens the whole being, and that is why many years ago I was able to walk through the streets of my city, feeling that something new had come into my life.

Abraxas

Although life is an affair of light and shadows, we never accept it as such. We are always reaching towards the light and the high peaks. From childhood, through early religious and academic training, we are given values which correspond only to an ideal world. The shadowy side of real life is ignored, and Western Christianity provides us with nothing which can be used to interpret it. Thus the young men of the West are unable to deal with the mixture of light and shadow of which life really consists; they have no way of linking the facts of existence to their preconceived notions of absolutes. The links connecting life with universal symbols are therefore broken, and disintegration sets in.

In the Orient, and especially in India, the situation is very different. There, an ancient civilization based on Nature accepts a cosmos of multifaceted gods; and thus the Easterner can realize the simultaneous existence of light and shadow and of good and evil. Absolutes do not exist, and if God is thus disarmed, so is the devil. But the price of such an understanding is a direct tribute to Nature itself. Consequently, the Hindu finds himself less individualized than the Westerner; he is little more than a part of nature, one element in the collective soul.

The question which the Western Christian now has to face is whether, without losing his individuality, he can accept the coexistence of light and shadow and of God and the devil. To do so, he will have to discover the God who was Christian before the personalized Christ and who can continue in a viable form after him. Such a deity would be the Christ of Atlantis, who once existed publicly, and who still continues to exist – even though submerged under the deep waters of our present civilization. Such a god would also be Abraxas, who is God and the devil at the same time.

The first time I heard of Abraxas by name was in Demian, but I had really known about him from my childhood days. I had sensed his existence in the heart of the Cordillera of the Andes and in the unfathomable depths of the Pacific Ocean which beats against our coasts. This ignis fatuus, the flames of heaven and hell which exist in him, flickered even in the foam of these waves.

Abraxas is a Gnostic god who existed long before Christ. He may be equated, too, with the Christ of Atlantis, and is known by other names by the Aborigines of the Americas, amongst them the Indians who inhabited my country. Hermann Hesse speaks of him in this way:

Contemplate the fire, contemplate the clouds, and when omens appear and voices begin to sound in your soul, abandon yourself to them without wondering beforehand whether it seems convenient or good to do so. If you hesitate, you will spoil your own being, you will become little more than the bourgeois façade which encloses you, and you will become a fossil. Our god is named Abraxas, and he is both god and the devil at the same time. You will find in him both the world of light and of shadows. Abraxas is not opposed to any of your thoughts nor to any of your dreams, but he will abandon you if you become normal and unapproachable. He will abandon you and look for another vessel in which to cook his thoughts.

The modern Christian and the Western world as a whole have now reached a point of crisis, and the choices open seem less than attractive. We neither want one of those apocalyptic catastrophes which have so disfigured our past history, nor do we want the dehumanizing path of the Orient, which would result in an irremediable lowering of our standards. Perhaps, then, the only possibility that remains is Abraxas; that is to say, a projection of our souls both outwards and inwards, both to the light and to the deep shadows of our biographical roots, in hopes of finding in the combination of the two the pure archetype. This pure archetype would be the authentic image of the god which is within ourselves and which has been sunk for so long, like Atlantis, under the waters of our consciousness. Thus Abraxas would also come to mean Total Man.