SPLIT: 6th Response to Catafalque

Is there another way to say, “The wound is only healed by the lance that made it”?

In Chapter 11, Kingsley discusses Jung’s split personality, called by Jung personality no. 1 and personality no. 2.[1]This split could be also characterized as between the spirit of the time and the spirit of the depths, and also as a split in our western world: “our world is dissociated like a neurotic”, Jung says.[2]He further makes the startling claim that it is the single individual who will experience this dissociation and carry it through.”[3]

In other words, if we go deeply enough into our personal split, then we will find our way to the world’s split … and the holy Grail, as Jung did. He went to Hell, entered the wound, became the Grail, and thus healed the world’s split!

How can this impossibility be, in the stark face of the impending end of humanity due to the deepening split in the world, where the ancestors continue to be totally ignored and our mad obsession with reason over the “irrational” has reached critical intensity. You must read the entirety of Kingsley’s book again and again, slowly, to understand but I can say this much here: Jung inwardly reached that level of Reality where he began to consciously participate in the inward processes of the world, i.e. those processes that determine “The Way of What Is To Come.”[4]

At this time individuals are indeed already participating or, rather, unconsciously meddling in these inner depths of matter but such “participation” is Faustian and so we can see the present outcome on the world scale—the end of humanity. Jung offered another way, one that could have had very different outcomes.

His way is the Way of Love.[5]This is why the vows of the chivalrous Grail knight are needed—poverty, chastity, and obedience!

Only now it is too late.

When he returned from Hell and lived on another forty or so years, how did other individuals then experience Jung the healer, the redeemer, the world’s saviour and servant? Kingsley talks about this in Chapter 11. Jung’s friends and colleagues experienced something frightening, uncanny, about Jung, starting from the Red book days and continuing to his death. For example, Jung’s confidante Cary de Angulo told him, at the time that he was writing the Red book, that, “Every hour I spend with you has holiness in it for me.”[6]Kingsley also talks about how Jung’s translator R. F. C. Hull “stood alone in realizing how absolutely critical it was at any given moment to know if he [Jung] was speaking from personality no. 1 or no. 2.”[7]Hull understood this is what it means to face up to the shifting fullness of Jung’s reality “with his two personalities who invariably contradict each other and who can switch places at the blink of an eye.”

Frightening indeed to face this kind of human being! So frightening that those around Jung were eager to “dull the sharp edge of his dual personalities by exchanging them for a more familiar Jungian narrative.”[8]

In becoming the Holy Grail, Jung had found his way into the wound of his personal split, descended into the kratêr that lay below the split in western civilization, was melted down and reconfigured, as the Grail. Then he returned, transformed. He became the Jung who was now the conscious embodiment of the historic split or wound in western civilization, and therefore of its healing. Both sides were present in his personality and he gained the “ability to maintain a balance between the two [the spirit of the times and the spirit of the depths—my insert], even at the cost of contradicting oneself…”[9]

At the end of Chapter 11, Kingsley wonders, “How easy it would be to discover a single person who has experienced, through and through, the harrowing reality of what it really means” i.e. to embody the two madnesses of the spirit of the times and the spirit of the depths.

Not easy, but there are others drawn to the fires of Mount Etna, even now, as we draw near the end of humanity [10] [11]. At this time, in the 21stC., we learn from the psychoanalytic schools that:

In its first hundred years psychoanalysis has been a history of the mechanisms of repression and displacement. Its second hundred years will be a history of splitting and projective identification.[12]

We need to adopt a model that is two sided: one aspect towards a space-time world and the other toward a unitary world structured by archetypal processes. These aspects intertwine … and should not be split into separate and opposing categories of “personal” and “archetypal.”[13]

Fine words! It’s easy enough for experts to study, do research, or to “adopt models”! But the fact remains that more and more unwitting individuals are descending one way or another into the cauldron, while even sympathetic members of the healing profession, supported in every way by our mad culture, act in ways to keep the prospective initiate out of the fires of madness and transformation, driving yet another nail into the coffin of our civilization.

Part 7 (Finale)

Entire Response of 7 Parts

Richard Noll’s (“The Jung Cult”) Review of Catafalque 

(my comment follows his review)

[1]See Memories, Dreams, Reflections: “School Years”

[2]See Man and His Symbols, “Approaching the Unconscious”.

[3]Ibid

[4]The Red Book, opening chapter

[5]See his final chapter in Memories, Dreams, Reflections

[6]Catafalque, Chapter 9 for detailed examples of the sanctity felt by others around Jung at that time.

[7]Ibid, v.1, 163ff

[8]Ibid, v. 2, 572.

[9]Ibid, v.1, 166.

[10]See my essay: Transformation Through the Enraged Mother at https://www.academia.edu/37512893/Transformation_Through_the_Enraged_Mother_2018_

[11]See https://johnwoodcock.com.au/2017/12/a-life-at-the-threshold/

[12]The entire field of psychotherapy is now focussed on early infant trauma. See Grotstein, J. S.: Splitting and Projective Identification. (London, Jason Aronson Inc. 1993)

[13]Schwartz-Salant, N. The Borderline Personality. (Wilmette, Chiron 1989), 160.