pp 237

The next night Carl hears the sound of many voices. One voice calls out that it is falling. Other voices respond in excited confusion, asking what the falling voice wants. Despite fear of madness, fear of his own darkness, despite mistrust, Carl chooses to follow the falling voice and fall where ever it leads. 

He is rewarded; on the night of December 12, 1913 his eyes are opened by the spirit of the depths and Carl glimpses the world of his soul.

There is a grey rock face along which he sinks to great depths into a dark cave. Carl is standing in black dirt up to his ankles. Shadows pass over him. Afraid, he knows he must go in, so he crawls through a narrow crack in the rock to get to an inner cave that is covered with black water. Beyond it he sees a luminous red stone that he knows he must reach. Carl wades through the muddy water and takes the stone. Voices fill the cave with shrieks. He does not want to listen to them as they want to keep him from this. But he wants to know; something wants to be spoken. He puts his ear up to the dark opening that was covered by the red stone, and hears the sound of underground waters. The bloody head of a man is floating in the dark stream. He stays with this image for a long while, then sees a big, black scarab float past. A red sun radiates up through the dark water from the deepest part of the stream. He feels terror seeing small serpents crowding towards this sun, covering it. Darkness falls and a stream of thick red blood springs forth, surging for a long while. He is afraid, not knowing what he is seeing.

Far away from everything he knows, Carl turns his back on the world, and speaks to his soul. Confiding in her that his thoughts howl like hounds, disturbing his peace, dismantling his life, painting his soul as a tormentor,. He tells her how they obstruct his ability to see and hear her, and that he is beset with doubt.

Stunned by what he has seen, yet wanting to walk under the sun of his soul, Carl accepts this vision. He has sworn to trust his soul where ever she leads him, even if it is through madness. He implores her to help him, that he not choke on the voices of his own knowledge, the science and cleverness that would imprison the soul in a lightless cell. Most of all, he asks to be protected from the serpent of judgment who appears to be a healing serpent, but, when viewed from these depths, can be seen for the hellish poison and painful death that it is. 

Having agreed to face his fear of madness, Carl tells us that strange plants emerge when the desert starts to bloom. We will judge ourselves to be mad, and in a certain way we will be right; we will be like madmen if we enter the soul's world, and would be considered sick by a doctor. Carl tells us what he writes can be seen as sickness.

Then he speaks about madness, religion and the divine, saying, the extent to which madness is absent from Christianity, is the extent to which Christianity is lacking divine life. The ancients taught us through their images that madness is divine. 

Carl warns us not to judge divine madness if we do not know it -- until we have seen the fruits.

There is a divine madness, he tells us, that is simply when the spirit of the depths overpowers the spirit of the time. You can call this sick delusion, as when the spirit of the depths arises and forces one to abandon human speech and speak in tongues, believing oneself to actually be the spirit of the depths.

You can as easily speak of sick delusion when the spirit of this time is dominant, forcing one to see only what is on the surface, only the external world, while denying the spirit of the depths and believing oneself to be the spirit of the time.

Both the spirit of the time and the spirit of the depths are ungodly. What is godly, Carl tells us, is balance.

And so, Carl tells us how he himself overcame madness. He starts out by saying he was so captured by the spirit of the time, that that very night, the spirit of the depths erupted in a powerful wave, sweeping away the spirit of this time.

For twenty-five nights, Carl tells us, he had spoken to his soul in the desert, loving and submitting to her. And each night the spirit of the depths gathered power. But during those twenty-five days, he gave his love and attention to the things of the world, submitting to men and the thoughts of the time. Only at night did he go into the desert. 

This, he tells us, is how to differentiate sick delusion from divine delusion. If you submit to one without the other, you will be out of balance and so deemed sick.

He tells us more, saying, it is difficult to tolerate fear when intoxicated by divine madness. God, love and the soul, they are both terrible and beautiful. The ancients brought to this world some of the beauty of God, which made this world look beautiful. To the spirit of the time, this world looked so good that it seemed like everything you could want, even better than being with God. Yet, all the while, concealed deep in our hearts is the cruelty and frightfulness of this world.

If the spirit of the depths seizes you, you will feel this cruelty, and it will cause you to cry out, for you will see that the spirit of the depths is full of fire, iron, and death.

With good cause you fear the spirit of the depths, for the depths are filled with horror and bear so much. You will not believe this, unless you have paid attention to your fear.

Carl tells us more about his vision.

From the red light of the crystal shone blood. He picks it up to find out about its mystery, and before him is the horror it had been covering. Murder is in the depths of what is to come. A hero lay, bloody and slain, and the black beetle showed the death required for rebirth. From this, the midnight sun, the sun of the depths, this new sun, glowed.

Just as the sun in spring awakens the dead earth, so the sun of the depths awakens the dead. A terrible struggle began between darkness and light, and in that battle burst forth the gushing blood from the unvanquished source. What is to come, and more, poured out.

Carl now begins teaching us what he has learned in his descent into hell in the future. It is the mixing of the surface with the depths that is necessary for the new life within us to develop. New life does not come from events in the world, but from us. All that happens in the world has already been.

The creative depths of man can change, but events in the world are always the same. If we look at an event from the outside we will see only that it already happened and that it is the same. But when we look from within we realize the newness of everything.

The significance of events is found inside of us, not in the events themselves. The meaning we attribute to events is always made up and artificial. For this reason to find the meaning of events, we must seek inside ourselves. The way of salvation comes from the possibility of life in the world that arises from within, that is true creation, a mastery and assertion of our souls into this world. Through this we create the meaning of events.

"This meaning of events is the supreme meaning, that is not in events, and not in the soul, but is the God standing between events and the soul, the mediator of life, the way, the bridge and the going across."  (p. 239)

Carl tells us he could to see what was to come because he saw it first in himself. He took part in the murder, and after it had been accomplished, the sun of the depths was also in him, as were the serpents that want to devour that sun, and the blood that gushed forth. Carl saw that he was the murderer and the murdered, the sacrificer and the sacrificed.

You too have a share in the murder, he tells us. The reborn one will come to be, the sun of the depths will rise and the serpents will come forth from your dead matter and choke out the sun in your depths. Your blood will stream out.

You can see it now in the unforgettable actions of the peoples in this time (Autumn of 1913 when the battle of the Marne and the first battle of Ypres were occurring), in the horrors of war that will be recorded in books for eternal memory. Men kill their brothers when they do not know that their brothers are themselves. 

Here, Carl teaches us. Men must sacrifice each other because the time has not yet come for us to know that the way to kill the one that we kill in our brother, is to put the bloody knife into ourselves. Who do people kill, he asks us, but the brave, the noble, the hero. Not knowing we should sacrifice the brave, the noble and heroic in ourselves, we take aim at the hero in the other and kill a courageous brother.

As long as we can murder a brother instead of ourselves, the time is not yet ripe. Frightening things must occur until we grow ripe, and nothing else will ripen us. This bloody sacrifice and the terrible things that are happening in this time must happen so that the renewal can come. The source from which the blood flows after the sun is shrouded is also the source of new life. 

Just as the fate of a people is shown to you in events, so too will it happen in your heart. If the hero in you is slain, then the sun of the depths will rise from a dreadful place, and simultaneously everything in you that had seemed dead will come to life.

The darkness you are unaware of in yourself will come alive and you will experience the conflicts of life and the crush of an evil that until now had been buried in the cells of your body. Your evil thoughts and feelings will change into poisonous serpents that cover the sun and you will fall into night and confusion. In this struggle blood will stream forth from your many wounds. You will experience great torment, shock and doubt, but from this will be born new life.

If you are clever, you probably think you know the abyss, but believe me, it is a totally different thing to feel it. You will experience everything; think of all the terrible things men have done to each other. This all should happen to you in your heart. It is your own suffering to bear, your own heinous hand that inflicts this suffering upon yourself, not your brother who has his own devils to wrestle with.

I want you to see the meaning of the murdered hero, Carl tells us. The nameless men in this time who murdered a prince (the assassination of Archduke Franz Ferdinand) are unseeing prophets enacting events in the world that are only valid for the soul. Through this we will learn that it is the prince in us, the hero in us that is threatened. Do not worry about evaluating this as a good or a bad sign. What is terrible today, will a hundred years from now be good, and a hundred years after that be bad once again. Instead, recognize the nameless ones within you who threaten the hereditary ruler in your own self. This is what is happening.

The hereditary ruler is the spirit of the time who governs our thoughts and actions. This spirit has brought so much good to this world and has frightening power. He fascinates us with unbelievable pleasure. This ruling spirit is cloaked in heroic virtue and beauty, and drives us on an endless ascent to brightness.

But the nameless spirit of the depths calls out the things we cannot do, and our incapacity prevents us from continuing the unending ascension, for the higher we go the more virtue we need, and it is beyond what we possess. First, we must develop our virtue by giving life to our incapacity, by learning to live with it. How else will incapacity develop into capacity?

Though we want to slay it, incapacity cannot be slain, and we cannot we rise above it. Instead, it will overcome us, demanding to have its part in our lives. Lost to the spirit of the time, we will consider this a loss of our ability, but it is not a loss, Carl tells us. It is a gain, for in losing our trappings in the outer world, we will gain inner capacity.

If you can accept and learn to live with your incapacity, you will have learned a lot. It will teach you to value what is small and to limit those things required by ascending to great height. When what is heroic in us is killed, we drop down into our humanness and worse, we fall into the dark cesspool of our underworld and the rubble of the centuries in us.

The hero in us is governed by belief in opposites, that this is good and that is bad, this action is indispensable, that cause objectionable, this goal something that must be achieved, and that pleasure something that at all costs must be repressed.

When we believe as the hero does, we sin against our incapacity, acting as if it did not exist; yet incapacity exists. You should not deny it, fault it or shout it down, says Carl.

Should I entrust myself to this confusion? I shuddered. It is a dreadful deep. Do you want me to leave myself to chance, to the madness of my own darkness? Wither? Wither? You fall, and I want to fall with you, whoever you are. p. 237

Falling dreams are as radical as dreams where we can breathe water. As we go deeper into our work, our dreams will ask us to do things that our brains would never conceive as being possible; things we would never do in our waking life. We would never go underwater and try to breathe the water; we would never fall off a cliff willingly.

But dreams will ask us to do things that are exactly this radical. The work for a dreamwork analyst around such dreams is to help the dreamer understand what this means for them. What is it for the client that is as real as if she were to go under water and breathe, as real as if he let himself fall off the cliff.

We may talk about these experiences as if they are metaphors, inventing stories about what breathing the water or falling is – “I’ll sell my house and move to Osh Kosh!” or “I am going to leave my spouse!” Then, we may go to our next dreamwork session and tell our analyst, “I fell off that cliff – I quit my job!”

Lives can be destroyed in an attempt to do something with this kind of dream that we make up with our minds. When we think that a dream like this means that we only need change something in the world. But this is not what such dreams mean.

The experience of falling is something that the dream will show. We can see in Carl’s resistance that he clearly has a sense of the gravity of what is being asked; he is so unwilling to fall. Yet, he is not thinking, “Oh, this means I have to stop being a therapist.” Or “I have to leave my wife.” He was truly ahead of his time for Carl understood the visceral reality of moving through feelings in a way that many of us can only conceive as an externalized action. It is so easy to find an action that we think reflects a feeling, and this is dangerous.

The answer is to do inside what the dream asks. Find the place where that experience lives in you and do that. For example, if a dream invites the dreamer to be in the water and breath the water, then the client can do this by feeling into the experience of being in the water from the dream and the session. The experience may be fear or it may be exhilaration, depending on the dream and the dreamer. The point is to feel into the experience. The challenge for the analyst is not to take the cheap way out by giving advice. As clients, we will even bait the analyst to give us advice; we all like to tell stories.

Of course, there may be times with this inner work, when there will be an action in the outer world that reflects that falling –  not as an avoidance of the feeling, but as a way to step more deeply into it.

Even so, we will always think that such a dream is about something in the world. We do not believe that this kind of event is something that we can experience and move through inside ourselves.

One of the biggest challenges of this work is to learn how to have the visceral experience of the inner world and to know that it is as real as any experience we have in our waking lives. Carl understands this, as evidenced by his openness and vulnerability to his interior world.

When the desert begins to bloom, it brings forth strange plants. You will consider yourself mad, and in a certain sense you will in fact be mad. . . . It is unquestionable: if you enter the world of the soul, you are like a madman, and a doctor would consider you to be sick. What I say here can be seen as sickness, but no one can see it as sickness more than I do. p. 237

We call such openness psychotic, for only a “psychotic” person would really understand. To do this work, we have to be somewhat “psychotic” or learn to be “psychotic.” Psychotic meaning that beginning to experience a different reality than what we believed reality is, which is different from the term psychotic as is used in mental illness. It can be difficult for many of us to enter into this kind of state, because for most of us a chair is a chair, a wall is a wall. We know where we are, as long as the chair does not disappear.

The spirit of the depths opened my eyes and I caught a glimpse of the inner things, the world of my soul,  . . .   Shadows sweep over me. I am seized by fear, but I know I must go in. I crawl through a narrow crack in the rock and reach an inner cave whose bottom is covered with black water. p. 237

Carl describes the psychotic world of the unknown in this vision . . . water, caves, the dark.

How many of us feel comfortable with such things in ourselves? We are uncomfortable because it is inside, not outside of us. Of course, we would rather move to Osh Kosh than go into a dark cave with black water, and crawl through a narrow crack in the wall in our dream. 

So the question is – what does this mean?

When we are in a dream, we have experiences, we have feelings. And when we wake up, we have the outer world; Osh Kosh. It is safe to feel our fear in Osh Kosh.

But what if we wake up and we cannot leave the cave? What if we are in the black water? What if the feeling of fear in that cave is in our everyday lives? What if we become psychotic and we cannot go back? What if we cannot shake our dreams? What if we cannot shake our dreams even if the stock market crashes or our friend is promoted instead of us? What if we do not care because we are in this cave?

What would happen if we became more concerned with our dream lives than our outer lives?

How many of us are more infatuated by living our dreams than we are with the worries of the day? The neurotic is worried about the worries of the day, the psychotic is lost in the dream. We are afraid of this. I prefer to be psychotic.

The cave is full of the frightful noise of shrieking voices. . .  I do not want to listen to the voices, they keep me away. But I want to know. Here something wants to be uttered. p.237

How many of you would have turned back by now? Not our friend Carl.

We all have these voices, and we have a choice, to believe them, or to do something extraordinary.  A lot of us want to talk about what the voices are saying, even after we know that the voices are just ear whisperers, pathological voices attempting to block our growth, and it is not serving us to listen to them. Still, we listen, because to stop listening is to take the next step in the journey.



Ken Kaplan
01/27/2014 06:48

"Of course, there may be times with this inner work, when there will be an action in the outer world that reflects that falling – not as an avoidance of the feeling, but as a way to step more deeply into it.

Even so, we will always think that such a dream is about something in the world. We do not believe that this kind of event is something that we can experience and move through inside ourselves"

I don't think this is "either/or". My experience is dreams, unless fueled directly by the "Universal Unconscious" (God Self) *always* are reflections and expressions at deep levels of the outer life.

The desire here to feel deeply the dream, to immerse in it is a very critical direction and a point well taken. But dreams as I have observed them are not free floating. They are anchored to the waking life. To ignore this can be as grievous an error as the opposite which is implied, that all dream interpretation is callow and superficial.

To not observe the dream critically creates situations where gifts the dream is offering are missed. I have seen this over and over.

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