Complementation in psychology

[Guest guest]

Psychotherapy focuses on the integration of unconscious complexes. Carl Jung has

applied this great finding on individuation, as the consecutive integration of

archetypal complexes. Arguably, it does not suffice as method of relation to the

unconscious. Individuation in Jungian terms is lopsided, as it takes exception

to the trinitarian ideal of individuation, which includes the reclusive life.

There is too much focus on integration. To rectify this, I suggest a notion of

'complementation'. It would mean to put focus on the transformation of the

*self*, rather than the transformation of consciousness. Integration implies

that the autonomous unconscious content " sacrifices " itself for the boon of the

conscious world. It's a notorious motif in the history of religion, where it

pertains to the sacrifice and death of the deity. However, in religious history

mankind also makes a payback, an atonement sacrifice. This gives life back to

the gods, which is equally essential. In the modern era, it pertains to

devotional practices, i.e. to devote conscious time and energy to God. The

disciple sacrifices his/her conscious energy to the unconscious, in meditation

and contemplation, for instance.

The individuant becomes more or less a reclusive, in some sense of the word.

Such a sacrifice of conscious energy is necessary to the growth and

transformation of the self. I denote it 'complementation' as I view it as a slow

process whereby the self collects and constellates its complementary nature from

the ingredients of the chaotic unconscious, aided by a mild conscious focus. It

corresponds to the transformations in the alchemical vessel. In the life of

modern Westerners, a recurrent theme is to abandon worldly life and set out on a

spiritual journey, typically involving reclusion and contemplation. The

proselyte is often gone for years, after which he/she sometimes decides to

return. A central theme in Buddhism is the ideal of the spiritual seeker who,

after having achieved enlightenment, returns to the world. The Jungian process

of individuation cannot really account for such a radical shift of ideals, since

the Jungian self is 'one'. Spiritual and worldly life are supposed to be

integrated, and not separated in time. Against this, I have proposed a model in

which the self comprises two complementary aspects. See my article " The

Complementarian Self " :

http://home7.swipnet.se/~w-73784/compself.htm

In my article on " Thanatos " I discuss complementation further:

http://home7.swipnet.se/~w-73784/thanatos.htm

Mats Winther