“Fateful Theme”, Olle Bonniér (1925 – )
Abstract: Spiritual techniques building on the psychological principle of unconscious integration, such as active imagination, are criticized. A one-sided flow into conscious light of unconscious content leads to stagnation and alienation from the inner Self. Light is shed on the current regress of Jungian psychology into esotericism. Complementation is defined as the complementary opposite of integration. It is characterized by a toning down of dominant consciousness. A spiritual technique that employs complementation is presented. Although it deviates from historical methods, it is comparable to the medieval contemplation of inner images. While retaining stillness and avoiding active involvement with fantasy material, focus of inner feeling and sensation is sought. The article discusses methods of dream interpretation.
Keywords: spiritual technique, complementation, spiritual writing, integration, contemplation, active imagination, esoterism, Self, dreams, C.G. Jung.
Modern spiritual techniques such as active imagination,  as well as esoteric techniques employed in Neo-Paganism and New Age, generally belong to an integrative paradigm according to which the unconscious (or the divine) is experienced and assimilated.  The divine, whether it is viewed as unconscious archetype or divine spirit, is regarded as a benefaction that is experienced and integrated with personality. The sacrament of “eating the deity” is ubiquitous in comparative history of religion. On the surface, it seems to rhyme with mystical schools of ‘via positiva’ and cataphatic theology.  Arguably, this is a misconception since cataphatic theology is better defined as a companion discipline to apophatic theology — the path of worldly denial. 
An equally common notion is that of giving sacrifice to the deity, that is, to replenish the divine world as reimbursement for the enormous sacrifice that the gods have made in providing for humanity. The equivalent of this, in mystical theology, is the ‘via negativa’ following apophatic theology. The contemplative makes sacrifice of worldly passions, which includes time wasted on trifles. Thus, the worshipper’s earthly life is bequeathed to the divine, corresponding to pagan worshippers’ offering of “spiritual food”. The notion of ‘integration’ in psychology has become overbearing. It ought to be complemented with a notion of ‘complementation’ (cf. Winther, 2013, here). We cannot expect to endlessly harvest the boons of the unconscious. Carl Jung and Marie-Louise von Franz repudiated the spiritual techniques associated with the ‘via negativa’, and spoke mostly of the integration of the unconscious. Yet, it is necessary to follow the example of the ancients, and give sacrifice for the replenishment of the divine. Using modern terminology, it means the complementation of the unconscious.
Psychological integration (assimilation) refers to the analysis of the unconscious whereby unconscious content are comprehended and integrated with personality. It also includes dark aspects of personality that are lifted into daylight consciousness in order to restrain unconscious autonomy. However, the method of active imagination, which aims at extending the process of integration by recourse to a method of conscious fantasy, has taken integration too far. Instead, a technique associated with complementation should be considered, that is, a technique that complements the unconscious on lines of ‘via negativa’. The focus on integration has given rise to a misinterpretation of the spiritual path, resembling a complex of dependency, also known as a motherly dependency (the mother complex). Since the unconscious has proved incapable of endless provision, a view has surfaced that reinterprets spiritual stagnation as an optimal condition. It comes to expression as idolatrous worship of archetypes. Stagnation is evident when unconscious themes, in dreams and active imagination, recur endlessly. It fosters a form of psychological Paganism, the worship of unconscious images, resulting in the alienation of the unconscious Self. It could be regarded a misinterpretation of Jungian psychology.
The misinterpretation of Jung
Whereas orthodox Freudians reduce the unconscious to sexual themes, modern Jungians, by recourse to endless amplifications, have a tendency to convert it to thin air. It happens if one never takes into account the personal significance of symbols, but merely the collective meaning. M-L von Franz criticises the way in which symbols are treated impersonally, like they were an end in themselves. The method of ‘amplification’ can be used endlessly, that is, one can always fly off on a tangent and associate water in a dream with the “water of life”, the ‘aqua permanens’, or I Ching sayings. Although Mircea Eliade is an accomplished scholar, she criticizes him for his fondness of amplification (cf. von Franz, 1996, pp.9-15).
Since we are instinctual beings, always seeking gratification, we tend to fall prey to life’s many little distractions. This attitude tends to be applied on the unconscious as well, as if it were a trivial pastime. Dreams and archetypes are viewed as amusing distractions of life, as if they were rewards from the unconscious for achievements on the spiritual path. But if we look closer at the dream content, we find that the trivializing attitude is unsupportable. Neither Jung nor von Franz argue that dreams signify “rewards” of archetypal nature. Nor do they argue that dreams are predominantly aesthetical and therefore not worthwhile to study intently. Such ideas derive from Archetypal Psychology and New Age. James Hillman repudiates the notion of dreams as compensatory, containing valuable messages, although he has no empirical grounds for doing so. Of course, he also repudiates science and logical thinking (cf. Hillman, 1996, p.283).
The notion that dreams are to be viewed as certificates of advancement on the spiritual path cannot be found in the writings of Jung and von Franz. Such a self-affirming way of interpreting dreams goes against the grain of M-L von Franz’s teachings. Her rule of thumb is that dreams are compensatory, that is, they generally present a message that serves to balance out the conscious standpoint. The idea that dreams are there to give applause to spiritual achievements seems to be a notion that derives from New Age. It negates the compensatory function of the dream. In theory, the function of the dream message is to challenge consciousness when it flounders.
There is, however, a way in which dreams serve to strengthen the conscious standpoint, especially in cases where the subject already knows something that ought to be negated and removed from personality. Thus, the dream attempts to strengthen the resolve of the conscious personality; a function that is underestimated in Jungian psychology. But it is an implausible notion that the unconscious aims to strengthen a conscious standpoint that is already self-gratificatory, thus keeping the searcher entangled in an illusion. Rather, dreams will push for continued advancement when the subject has dilly-dallied on the spiritual path, thus reinforcing an aspect of consciousness that has been neglected. The unconscious does not seem to reward personality for making progress. Archetypal dreams do not come as a bonus. Rather, they start to dwindle (cf. Jung, 1972). It is as if the Self gobbles up the gain in the form of libido. Accordingly, when the unconscious is integrated, it will cease to produce dreams on the very same theme. On the other hand, as long as the unconscious content is not comprehended, dreams with synonymous narratives will recur, probably throughout a person’s whole life. The same theme, with some variations, is repeated over and over again. This would mean that progress is not taking place.
The misinterpretation implies that archetypal dreams have come to be viewed as “rewards” for maintaining the stagnant condition, which has alienating consequences for the Self. In dreams, the Self is sometimes depicted as an alien being. For instance, a New Age follower dreamed of an alien fish-creature occupying a flying saucer. The fish symbol speaks of undifferentiated libido. The Self is portrayed as a remote and quite unconscious content — very unhumanlike. This is further emphasized in its guise as an alien from outer space. Its alienation depends on the attitude adopted by consciousness, which resembles that of a “New Age tourist” who views the unconscious as a hobby, an object of pagan worship, rather than focusing on its integration (humanization). In a dream, one must always search for the dream content which formulates the corrective standpoint. It is often presented as a kind of peripheral event, as if the dream says: “Oh, by the way, there is this little issue also…” In reality, this is the very gist of the dream. So the dream function isn’t generally being nice to the dreamer. Rather, it has a corrective function. A common problem is that people underestimate themselves. In that case the dream will send a message that elevates the dreamer, because this is also a corrective. Thus, the dream is pointing at the difficulty, the way in which the dreamer is being wrong-headed.
The synthetic dream function
According to the theory of compensation, the relation between conscious and unconscious depends on a flow of libido, similar to how water flows between communicating vessels. So if the conscious side is deficient in some sense, the water will flow in from the unconscious to make up for that deficiency. But there can be no flow if the water in the vessels are level. So the notion that the unconscious can strengthen the conscious standpoint, although it already prides itself on its success, is difficult to explain from the standpoint of compensation, because water cannot flow upwards.
Poul Bjerre (1933) asserts that dreams are best described as synthetic rather than compensative. Dreams often serve to strengthen the conscious standpoint in a roundabout way. On this view, compensation is better seen as subordinate to the synthetic principle. Dreams are less governed by archetypal energies than the impulse to resolve conflicts and acquire harmony, regardless of the teleological goal of the Self. In Bjerre’s system the individuative demand is toned down, at least when compared with Jungian individuation. ‘Assimilation’ is the autonomous expression of the unconscious to acquire harmony and psychic wholeness, building on experiential contents and life’s possibilities. It is plausible from a biological point of view, since a harmonious individual has better survival value. Comparatively, Jung’s teleological form of psychological individuation is hard to explain in terms of evolution.
Bjerre adopts the view that dreams have a distinct structure; that they go through phases and remain part of nature’s intent, similar to the immune system. The dream function more often uses a metaphorical language rather than a symbolical language that transcends consciousness. A metaphorical language is more like a rebus, which can be translated in conscious terms. So, for example, we mustn’t confuse the symbol of the house with the metaphor of the house. The symbol has divine properties. Greek goddess Hestia is the patron deity of home & hearth. From her originates the concept of ‘sanctuary’. It makes sense to me that the dream function more seldom makes use of this “deep” meaning of ‘house’ and instead presents it as a metaphor. In consequence, we should give more credit to the metaphorical method and delve less into deep symbolic meaning.
The notion of breaking out of an old shell, sometimes (but not always) appropriated in childhood, coincides with M-L von Franz’s analysis of fairytales, in which the old king must step down in favour of the young king. It also coincides with Poul Bjerre’s idea of “death and renewal” as central themes in individuation. If personality is become stuck, a renewal must take place. But this means that the old Self is abandoned and what has been achieved is thrown off. Thus, individuation can mean destruction, in the sense of breaking out of an old shell. It conflicts with Jung’s view of the psyche as a teleological system that is seeking integration. Since the telos of the Self is wholeness, it cannot possibly work toward the destruction of wholeness. Thus, the notion of psychological integration is insufficient. There is also a destructive force at work, which serves to destroy the old edifice, allowing room for the new. It seems that the notion of overcoming one’s old attachments and inhibitions remains central. Whether or not it is rooted in childhood is unimportant — what matters is taking the decision to throw out the old way of life.
Compensatory dreams serve the underlying synthetic purpose of acquiring harmony. It is exemplified by dreams that seem victorious. If an analysand has a triumphant dream, signifying success, it might serve to compensate a psychological dependency on an analyst, which is a common problem. It’s as if the dream says: “You’re ready! There is no reason to continue analysis, because you have triumphed in your analysis.” Thus, the analysand is convinced that he/she is ready and cancels the therapy, including a transferential relation that is become detrimental. The impact of triumphant visions and dreams is that the subject terminates the search for enlightenment, because the symbol signifies that the goal is reached. This occurs among spiritual seekers, too, who often go through much suffering in their search for God. According to the synthetic function, natural earthly life should not be left behind if the effect is damaging to personal harmony and wholeness. So the unconscious could produce a dream according to which the dreamer has attained the Holy Grail, or united with the Spirit of the Universe. This would signify the end of the spiritual journey. The unconscious produced the vision because the journey has become a search after an illusion. What the unconscious really achieves is that the searcher continues with his/her life, which could imply starting a family and rearing children. Whether or not the unconscious supports the spiritual standpoint depends on the synthetic motif. Individuation could go in any direction depending on which movement invokes psychological peace and orderliness.
It is indeed a compensatory phenomenon, since the destructive obsession is discontinued. Yet the underlying motif is synthetic. Such abrupt changes, back to worldly life, are not uncommon among spiritual seekers. It may be argued that a similar phenomenon could occur in the therapeutic setting. The unconscious wants to put an end to the wrestling with archetypal complexes, since it leads nowhere. No spiritual insight is ensuing from a Jungian therapeutic method that has been debased into an esoteric teaching. It is damaging to individuation to continue with such moonshine. I maintain that it is an esoteric notion and that it is detrimental to psychology to adopt the unscientific idea that the dream function serves to gratify the dreamer for his spiritual success. This notion of ego-gratification smacks of the psychology characteristic of the ‘puer aeternus’. James Hillman (1926–2011), a notable theorist in the U.S., is an advocate of puer psychology (cf. Hillman, 1996). These ideas have poisoned Jungian psychology to the extent that dreams have become incomprehensible to the average Jungian. They are seen as spiritual messages, rather than correcting influences on personal psychology. But this is anti-psychoanalysis. M-L von Franz has demonstrated that the puer aeternus is not only the name of an archetype; it is also the name of a neurosis (cf. von Franz, 2000). Psychology must be founded upon science and logical thinking, but not on airy-fairy archetypes. Otherwise neurosis is the result. Hillman’s school of Archetypal Psychology damages the individuation process with human tragedies as result.
The forest star
Whereas Freudians belittle the unconscious by recourse to reductive analysis, esoteric Jungians alienate the unconscious by viewing it as a spiritual otherworld and its manifestations as spiritual messages, remote from concrete application in personal and earthly existence. Thus, there are two ways of quenching the unconscious: (1) belittlement and (2) alienation. The latter is the modus operandi of the puer aeternus who lives on the little asteroid B612 (cf. Saint-Exupery, 1943). An endless impersonal amplification of symbols serves the purpose of transforming the unconscious into a cloud-cuckoo-land surrounded by a thin atmosphere void of oxygen. As a consequence individuation takes damage and the Self is alienated. The Self must be rescued from the New Age “tourist-in-the-unconscious” syndrome. Since it manifests the wholeness of personality, it comprises also the ego. Thus, the Self acquires the properties of the subject’s pre-conceptions and level of cultivation. The Sanskrit sentence ‘Tat Tvam Asi’ says it: “Thou art that!” Jesus, in the Gospel of Thomas, logion 77, relates a sound and down-to-earth Self image:
Jesus said, “I am the light that is over all things. I am all: from me all came forth, and to me all attained.”
“Split a piece of wood; I am there. Lift up the stone, and you will find me there.”
The Self is present in the most inconspicuous material thing. According to the alchemists, the spirit Mercurius can be found in the banal things that are lying at your doorstep. Thirty years ago I had this dream:
“I attended some form of New Age congregation in the middle of the night. Together with other people I entered a flying saucer that threw us about in the air in violent movements. During this experience I became conscious for a while. When I went home from the celebration I felt unmoved by the experience and slightly disappointed. I went through the dark wood and passed a little bridge over a brook. My trouser leg touched a lonely little flower; a Chickweed Wintergreen (which is a little flower that grows in northern Europe, Trientalis europaea L. “Skogsstjärna” — ‘forest star’). It was Linnaeus’s favourite flower. On being touched, the forest star immediately unfolded its petals, something that made a strong impression on me. This formally insignificant thing felt much more meaningful than the grand spiritual congregation with flying saucers.”
It means that collective spirituality has played out its role, and I should commence the search after the lonely forest star. Pagan spirituality represents a sophomoric form of spirit. Yet, since it corresponds to a stage in spiritual growth, it is not necessarily obsolete and useless. It could be argued that this form of spirituality is a stepping-stone to a real life in the spirit, that is, a phase that many a seeker must pass. However, the passing to a higher spiritual level does not signify a collective realization of spiritual truth. Rather, it’s the reverse; it is finding the little forest star that has been forgotten in the dark wood, waiting to be touched.
The true spiritual path means to abandon the trivial and aesthetic view of the unconscious and to enter the stage of ‘mors voluntaria’, which means to spend a long time away from the playful distractions of life. This is the ‘mors mystica’, or the ‘nigredo’, signifying spiritual death and abandonment of the worldly. It means to abandon the esoteric bias in terms of New Age that confines the searcher to a life in an aquarium, among all the esoteric symbols. Jesus expresses the gist of the Upanishadic phrase ‘Tat Tvam Asi’ when he says that the Self is in simple things. “I am there!” is the same as “Thou art that!” since it speaks about the presence of the Self. This was the realization of alchemical philosophers, too, when they said that the Mercurius is found in the simplest of things. It means that the spiritual searcher should withdraw his/her consciousness from the grand and illustrious energies, which is what occurred in my dream about the forest star, and instead look for the soul-spark among the inconspicuous things. It is necessary to tone down our energetic search after gratification, in whatever form, in order to find the scintilla. In fact, this flower is ubiquitous. As Jesus says, it is present also in a piece of wood. We should pay attention to the modest energies, such as the faint whisper that can be heard in the forest.
Note that this is coincident with notions of worldly denial, in the way of contemplative tradition. The latter has often taken things to the extreme in its search after an “empty consciousness”, as if everything worldly, including categories of mind, was of the devil. But the forest star is really the divine spark that was implanted in matter at the world’s inception. Thus, the cataphatic path should be viewed as a companion discipline to the apophatic, along lines of St. Thomas Aquinas’s notion of via eminentiae.  This has a bearing on functions of empathy and heartfelt feeling. Feeling recognizes the lonely one forgotten in the darkness of the wood. It necessitates a mild focus, and withdrawal from distractions, regardless whether the subject makes creative use of the pen or the painting brush. It is not the end product that matters, but what is found inside it or under it, when you cleave the wood or lift the stone. The legend of Christopherus (which means Christ-bearer) is about a man who stops pursuing the illustrious spirit, associated with the devil.
Christopherus was a man of giant stature who vowed to serve only the strongest master. He did service for a king, but when the king was shaken at the mention of the devil, Christopherus realized that he wasn’t so strong after all. So, eventually, he went as far as offering his services to the devil. But when the devil shuddered at the sight of the cross that stood by the wayside, Christopherus decided to abandon him, too. After many years of repentance, and the daily toil of helping people across the river, he one day heard a child’s cry from the wood. He went out to search for it but could not find it. Only when the child cried for the third time he managed to find it. The little child needed help to get across the river.
But as the child rode on Christopherus’s shoulders it got heavier and heavier, and Christopherus felt as if he carried the whole world on his back. He came close to drowning in the torrent, when his head went under the water. Yet, he continued to struggle, and finally managed to get across. At the other shore the child revealed that he was Christ Pantocrator. The Christchild told Christopherus to plant his staff in the earth, and the next day it carried leaves and bore fruit. Christopherus realized that he had finally found the strongest master.
The scintilla divina (divine spark) or scintillula (little spark), embedded in materiality, appears in Gnostic mythology and in mystical tradition. The spark, symbolically equivalent with the forest star, must be harvested. It must be released from its captivity in matter and returned to God as the source of divine light. Alchemists have associated it with the dew, which they collect in the early-morning hour. So this is a myth of returning to God what belongs to him, and not of acquiring more boons from the divine sphere. So it does not allude to integration, but speaks of sacrifice or complementation. Finding the forest star, of which there are plenty, refers to a spiritual method which radically deviates from active imagination and the integration of the unconscious. This view, of course, is remote from Carl Jung’s understanding of the scintillæ, as expounded in Mysterium Coniunctionis (1977). It must be said to his advantage that, unlike Edward F. Edinger’s books, it is not overladen with a Jungian interpretative effort. Jung doesn’t claim to understand these symbols to the full. However, the Gnostics understood the myth much too concretely, a mistake that made them inept for this world. Benjamin Walker says:
According to Epiphanius the Borborians based their teachings on the idea that the divine light-spark exists not only in men and women, but in all living things, vegetables, plants, fruits, cereals, fish, serpents and beasts of every kind. The Borborian gnostic was required to collect these scattered soul-fragments and partake of them as a sacrament, for in this manner the plant or animal soul became absorbed into his own. They believed the gnostic was doing a kindness to the plants and animals, for by collecting their spiritual substance, he would in the end transmit it, along with his own, to the heavenly world […]
In the gnostic Gospel of Eve, fragments of which are preserved by Epiphanius, it is related how the voice of a mighty being declared, ‘I am dispersed in all things, and in gathering me you gather yourself’. The Borborians took this to mean not only the soul-stuff in plants and animals, but in semen and menstrual blood as well. (Walker, 1983, p.129)
Thus, they resolved to eat any kind of revolting substance, a practice which earned them the name Borborians or ‘filthy ones’ (cf. p.157). In this self-punitive way they surrendered themselves to God, and contributed to the liberation of other creatures to boot. This was their belief, anyway. In a less naïve interpretation, to ‘gather yourself’ means to collect yourself.
According to Gnostic theology, the exercise of free will requires an area for its operation. Accordingly, God withdrew the operation of his will (thelema), an event that resulted in a vacant area (topos) that was to be the natural universe that we know. The process of emptying (kenosis) resulted in certain catastrophic consequences. Where his light was withdrawn, darkness supervened (cf. p.37).
Yet it must be remembered that nothing can have existence without God, and even when God is apparently absent, his erstwhile presence has left its permanent impress. The Gospel of Truth speaks of this residual presence of God even after his withdrawal, as the footprint-trace (ichnos) of the Father’s will. Basilides too emphasized the essential presence of God in all circumstances and situations, when he said that the empty place resulting from God’s withdrawal did not ever cease to show traces of the divine brightness. The vacated place retained the ‘flavour’ of the Father, just as a bowl containing sweet-smelling unguent retains the fragrance even after the bowl has been completely emptied.
No place is therefore quite devoid of the divine flavour, and the empty topos might be spoken of as a mixture of good and evil, light and darkness. It is because of this residue of God’s presence that the demiurge was able to fashion this world. (ibid.)
Jung relates that the scintillæ correspond to the particles of light imprisoned in the dark Physis, whose reconstitution was one of the chief aims of Gnosticism and Manichaeism. The tiny soul-sparks are associated with fishes’ eyes (oculi piscium) from which the shining figure of the filius (son) is created. In alchemy the scintillulæ are put together to form the gold (Sol); in the Gnostic systems the atoms of light are reintegrated (cf. Jung, 1977, pp.48-56).
Also Meister Eckhart (c.1260–c.1327) speaks of the scintilla, the “little soul-spark”. Hippolytos (170–235) says that in the doctrine of the Gnostic Sethians, the darkness “held the brightness and the spark of light in thrall”, and that this “smallest of sparks” was finely mingled in the dark waters below. Heinrich Khunrath (c.1560–1605) recognizes that the scintilla is the true aqua permanens, eternally living. The “radical moisture” is “animated … by a fiery spark of the World-Soul, for the spirit of the Lord filleth the whole world.” He also speaks of a plurality of sparks: “There are … fiery sparks of the World-Soul, that is of the light of nature, dispersed or scattered at God’s command in and through the fabric of the great world into all fruits of the elements everywhere.” The “fiery sparks of the World-Soul” were already in the chaos, the prima materia, at the beginning of the world (ibid.).
The scintillæ often appear as “golden and silver,” and are found in multiple form in the earth. Jean-Jacques Manget (1652–1742) relates a symbol, ascribed to the “philosopher Malus,” which shows eyes in the stars, in the clouds, in the water and in the earth. The caption above the image says: “This stone is under you, and near you, and above you, and around you.” George Ripley (c.1415–1490) remarks that at the “desiccation of the sea” a substance is left over that “shines like a fish’s eye” (ibid.). Paracelsus (1493–1541) named this light the lumen naturæ. One must open wide the eyes of the soul and the spirit and observe and discern accurately by means of the inner light. God has lit this light in nature and in our hearts from the beginning (cf. Jung, 1980, p.322).
Spiritual writing and painting
The scintillæ may still be collected by us moderns. I recommend the creative use of the pen or the paint brush, but not for the aesthetic result. I use to write a kind of unassuming prose poetry. In the imagination, I keep returning to places where I like to be, and where the presence of the spirit can be felt. Such motifs and feelings are often found in dreams. Suitable terms for this technique are complementative imagination, contemplation, writing, or simply complementation. Prose poetry is defined as neither poetry nor prose but as a hybrid or fusion of the two, characterized by a focus on narrative and a prominent use of metaphor. It originated as a reaction against dependence upon traditional uses of line in verse (cf. Wiki, here).
My creations won’t qualify as poetry or art, for they are inferior from an aesthetic point of view. It is not for publishing. It is merely a spiritual technique of harvesting the divine sparks embedded in the darkness of matter, for the purpose of conveying them back to their origin. The advantage of writing is that it keeps the mind focused. It is necessary to attune one’s spiritual sense organ in order to be able to register the faint voices, which are like delicate fragrances in the summer wind. It can be achieved if worldly engagements are toned down and distractions are avoided. This includes intellectual efforts, too. The conscious mind ought no longer shine with such a bright light, but one’s awareness must be tempered. This also includes political, social, and economical awareness. It doesn’t mean to forget the learning that one has acquired, but the conscious passion for the world must be toned down. This is the great difficulty of this method. It is the real meaning of the saying in Matthew 18:3: “Truly I tell you, unless you change and become like little children, you will never enter the kingdom of heaven.”
It rhymes with the contemplative teaching of St. John of the Cross, but rather more with his teaching on meditation (meditatio) than with his contemplative praxis, which is extreme in that it aims at removing any content of consciousness. Such a state needn’t be strived for, but will occur spontaneously. If emptiness ensues it is a welcome side-effect, as it acclimatizes the soul to a clean state void of delights and distractions. It enhances the seeker’s sensitivity to the many-coloured divine sparks that are hidden in nature. There is an immense multitude of forest stars to pluck, many of them similar. As soon as they are touched by the conscious mind, they open their petals to give off a spiritual fragrance. There is no gain in this for the ego. There is no resultant expansion and strengthening of consciousness. But the seeker has found a narrow path to travel on, and a sense of spiritual meaning in life. This all rhymes with traditional Christian notions of piety and godly love, yet without the religious taboos and guilt-ridden rules of conduct. Such a spiritual method can be likened to playing a musical instrument. Although it doesn’t seem like much, it is really a primeval instrument of huge dimensions that is resounding through the universe, as it was portrayed in a dream of mine.
There is a backside to psychological integration, in the way the conscious ego assumes control, transforming instinctual and archetypal nature into a function of consciousness. It means that the content loses its lifeblood. Evidently, something valuable, namely autonomous life, is wiped out in the process. Humankind has a hubristic tendency. Neoplatonic, Buddhist, and Christian contemplatives wanted to fly up to God by relinquishing all the mental categories that bind us to the world. Psychoanalysts and philosophers, on the other hand, think that they can achieve the totality by means of integration, along lines of Hegel and the continual manifestation of the World Spirit. So the one party aims to fly up to God, like Icarus. The other party aims to pull Him down to earthly reality.
Spiritual life is not a unidirectional road, except perchance with certain extreme individuals. On this view, integration and contemplation are like two traffic lanes in spiritual life. In earthly reality, following an inner call, we must be prepared to travel in either direction. The wind blows where it wishes. So complementation introduces another direction of travel into hitherto unidirectional Western psychology and philosophy. Regardless of how many books we read and how much wisdom is acquired thorough the assimilation of the unconscious, it does not lead to wholeness or holiness.
It would mean that a roundly meaningful life can never be accomplished. But neither can the ideal of emptiness be attained. We cannot penetrate the dark cloud in which God hides. In fact, if we venture into the desert, we will discover something sublime, something akin to a lonely forest star — ‘meaning’ that burgeons. On the other hand, if we attempt to achieve wholeness of life, we will find a dark abyss of emptiness. It is only through our obsessiveness that opposites acquire such archetypal dimensions. In fact, meaningfulness and emptiness are never that far apart. We cannot through a dialectical process go beyond the opposites, in terms of Nietzsche and Hegel. We must accept that life happens in between them.
Carl Jung introduces the notion “confrontation with the unconscious”. The unconscious takes the appearance of another person (= anima/animus) that the conscious ego confers with and wrestles with. However, this a fabrication of imagination. Although creative imagination is often rewarding, it does not give us a correct picture, because the unconscious is not another ego. Nor can one enter the unconscious with one’s luminous ego, because it would really mean descending into unconsciousness, i.e. the obliteration of the ego. So Jung’s conception would be a contradiction in terms if it weren’t for the concept of active imagination. The “confrontation with the unconscious” really means producing fantasies, along lines of Swedenborg’s spirit-seeing.
So it is not the question of going down into unconsciousness. Jung repudiates the method of Christian mystics, because it would pose a danger to the ego. For Jung, a continuous flow of libido back into the unconscious is out of the question. In my article ‘Critique of Individuation’ (2014, here) I discuss active imagination as “ego maintenance”. I put forth that this is a form of hoax, like the playing of a game, something akin to a personal religious ritual. Yet, this is not always something bad. It’s just that if libido is flowing only in one direction, the source will eventually dry up. Jungians should know this, that in the long run Jung’s project cannot work. The remedy is to allow libido to flow back in the other direction. And that’s why we need a scientific term for the reversive process, namely ‘complementation’. We require a conceptual counterpart of ‘integration’ (assimilation).
The Japanese have a concept of Wabi-sabi (Wiki, here), which implicates “emptiness or absence of self-nature” as well as modesty, intimacy, asymmetry, imperfection, incompleteness, transience, and austerity. I associate it with complementation, dethronement of the ego. It comes to expression in the tea ceremony, Zen gardening, archery, Haiku poetry, etc. The way in which complementation is practiced finds personal expression. To practice “Zen in doing the dishes” is perfectly feasible.
Jung says that modern art, such as Picasso’s paintings, can hardly be understood as it gives expression to schizophrenic fragmentation (Jung, 1966). However, from the standpoint of complementation, it is perhaps so that Picasso makes of painting a sacrificial ritual. He dismembers his motifs like the Celtic priest dismembered the sacrificial victim.
The only artistic products that Jung find valuable are those which serve the purpose of conscious integration, i.e. pictures that can be understood. That’s why he likes his patients’ naive images much better. The conclusion would be that artistic expression in the way of Picasso and Braque corresponds to Wabi-sabi and complementation. Jung is wrong in thinking that it depicts neurotic or psychotic dissociation. Personally, I see Georges Braque (1882–1963) as the prophet of complementation. He led a reclusive life. His paintings cannot be understood at all but are gifts to God. They put the viewer in the very same frame of mind that Wabi-sabi attempts to accomplish.
“Pitcher and newspaper (The Greek Vase)”. Georges Braque (1928)
© Mats Winther, July 2013 (2017: added ‘Complementation’).
1. Active imagination. In analytical psychology, a term introduced by Carl Gustav Jung (1875–1961) in the Tavistock lectures, delivered in London in 1935, to denote a process of allowing fantasies to run free, as if dreaming with open eyes. He had expounded the concept (though not the terminology) earlier (Collected Works, 6, paragraphs 712-14, 723n). (Oxford Dictionary of Psychology, 2003)
As developed by Carl Jung between 1913 and 1916, active imagination is a meditation technique wherein the contents of one’s unconscious are translated into images, narrative or personified as separate entities. It can serve as a bridge between the conscious ‘ego’ and the unconscious and includes working with dreams and the creative self via imagination or fantasy. Jung linked active imagination with the processes of alchemy in that both strive for oneness and inter-relatedness from a set of fragmented and dissociated parts. This process ultimately resulted in the Red Book… (Wikipedia, here)
2. Individuation n. The act or process of giving individuality to someone or something. In analytical psychology it is the process occurring by degrees over the lifespan whereby an individual achieves wholeness through the integration of consciousness and the collective unconscious, and it is symbolized by the mandala. In a key passage, Carl Gustav Jung (1875–1961) described it as follows: ‘Individuation means becoming a single, homogeneous being, and, in so far as “individuality” embraces our innermost, last, and incomparable uniqueness, it also implies becoming one’s own self. We could therefore translate individuation as “coming to self-hood” or “self-actualization”’ (Collected Works, 7, paragraph 266). Jung borrowed the word from the German philosopher Arthur Schopenhauer (1788–1860), but it has been traced back to 16th-century alchemy […] [From Latin individuare to single out, from in- into + dividuus divisible, from dividere to divide]. (Oxford Dictionary of Psychology, 2003)
According to Jungian psychology, the goal of psychological integration is the development of the individual personality, termed individuation (cf. Wikipedia, here).
3. Cataphatic (sometimes spelled kataphatic) theology is the expressing of God or the divine through positive terminology (cf. Wikipedia, here).
[Traditional divine attributes] take cataphatic or ‘positive’ form, including designations of God as omnipotent, omniscient, wise, just, and merciful […] [Perhaps] the greatest proponent of apophatic theology, the pseudonymous writer Dionysius the Areopagite, argued that cataphatic theology constitutes an important first step in Christian God talk, although it is one that must ultimately be left behind by the dedicated theologian, who, in contemplating the ineffable Godhead, must move from the presumption of knowing (cataphatic theology) to the mystery of unknowing (apophatic theology) […] The task of cataphatic theology is therefore preparatory. (The Cambridge Dictionary of Christian Theology, 2011)
4. Apophatic theology — also known as negative theology, via negativa or via negationis (Latin for “negative way” or “by way of denial”) — is a theology that attempts to describe God, the Divine Good, by negation; to speak only in terms of what may not be said about the perfect goodness that is God (cf. Wikipedia, here).
[The] negative way of apophasis is less a method to be used to derive theological propositions than a discipline to help guide the believer’s apprehension of God as a supremely personal (and not simply cognitive) mystery […] God’s personal transcendence of the world as its Creator rules out cosmologies in which creatures are related to God by way of a hierarchically ordered sequence, with intellectual beings nearest to God at the top and inert matter languishing far from God at the bottom. Instead, God’s radical difference from all that is not God means that this kind of emanationist ontology is ruled out from the start: as Creator, God is equally transcendent over every creature, but this does not translate into any sort of ‘distance’; on the contrary, it allows God to be intimately present to creation… (The Cambridge Dictionary of Christian Theology, 2011)
5. [Thomas Aquinas] employed a classic mode of combining cataphatic and apophatic dimensions of theology in what is generally called the ‘way of eminence’ (via eminentiae). According to this approach, the presence of perfections in creatures implies that they are also present in the Creator as their cause (the cataphatic dimension)… (The Cambridge Dictionary of Christian Theology, 2011).
The perfections manifested by creatures exist in God in a supereminent manner, incommensurable with their mode of being in creatures. Yet, we can conceive and express these perfections by means of analogy.
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--------- (2012). ‘Critique of Synchronicity’. (here)
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--------- (2014). ‘Critique of Individuation’. (here)