Fascinating point you make Nrchy. I think the fear of the "red tide"..and the yellow one at that, was a real fear in the upper classes, in the haute bougeoisie and the nobility. Not so in the lower middleclass,the "Kleinbürger" where the "Bewegung" first fed on. I think the occult activity was more marginal in numbers,however highly influential, certainly in the upper classes, amongst certain intellectuals and with strong roots in the middleclass as well. As far as Jung was concerned I have no evidence and also do not suppose that he was DIRECTLY influenced by any of the groups you mention. You must not forget that he was Swiss and they have generally a deep mistrust as regards ideas of such ilk. But there is no doubt, that " osmotically", these ideas did influence his thinking. Some of the language and ideas he used, could be interpreted as pointing to a more direct influence, but I doubt that they took hold deeply, it somehow does not fit with the rest. He would in a bout of Freud"hate", more than direct Antisemitism speak of a Germanic spirit and a Germanic psychology, words which sound despicable to our ears, but were the normal language of his times in the German speaking world and must be understood in this context. The study of races was thought to be scientific, as you know, and he was interested in any religious or pseudoreligious phenomena. He saw clearly that the Nazimovement had strong religious traits, which however he did not share, his interests lay elsewhere. The Nazis courted him, because he was not Jewish and antifreudian and belonged to the "Germanic race". This is where he got involved on a societal level within the German group, trying to gain acceptance for his ideas and importance on the one hand, on the other trying to help his Jewish colleagues. He never was part of the party or moved up in it. On the contrary, his ambivalence was soon not well taken in Berlin and he was looked upon with mistrust. In a sense he was never a REAL Nazi, anyone who maintains that either does not know the facts or has other reasons for maintaining that. But he was not an Antifascist either. His break with Freud traumatised him in more ways than one and he fought on every level to get recognition for his way of depthpsychology. This is the point where he failed to see sufficiently clear and made a pact with the Nazi-devil, if you will. He condemmned Freud's psychology as Jewish and raised his as Germanic, and that was the language the Nazis spoke and for that they loved him and that is the point where he fell.
He did not influence the pagan groups you mention, simply because they did not read him and also I doubt very strongly that he was influenced by them directly. However it is not to be discounted, that academically, outside of his medicine, he was influenced by the same sources as they were. Interestingly enough, they had no basic influence on the main body of his psychology, but he certainly used a language, especially in his younger years, which had an unsavoury closeness to the sinister "Blut und Boden" romanticism of these groups. But basically and perhaps that saved him, he never left the deeply protestant (i.e. sceptical )Christian gound, he was raised in, not in a confessional sense, but in his sense of questioning, searching and in his way of trying to understand the importance of Christ as a religeous phenomenon per se and its importance for the "individuation of mankind".
He did not influence the pagan groups you mention, simply because they did not read him and also I doubt very strongly that he was influenced by them directly. However it is not to be discounted, that academically, outside of his medicine, he was influenced by the same sources as they were. Interestingly enough, they had no basic influence on the main body of his psychology, but he certainly used a language, especially in his younger years, which had an unsavoury closeness to the sinister "Blut und Boden" romanticism of these groups. But basically and perhaps that saved him, he never left the deeply protestant (i.e. sceptical )Christian gound, he was raised in, not in a confessional sense, but in his sense of questioning, searching and in his way of trying to understand the importance of Christ as a religeous phenomenon per se and its importance for the "individuation of mankind".