Wholeness

Wholeness

Wholeness of the personality is achieved when the main pairs of opposites are relatively differentiated, that is, when both parts of the total psyche, consciousness and unconscious, are linked together in a living relation. But the dynamic gradient, the flow of psychic life, is not endangered, for the unconscious can never be made wholly conscious and always has the greater store of energy.  The wholeness is always relative and gives us something to work on as long as we live.

Jacobi                 

Kaizen

Personality, as the complete realization of our whole being, is an unattainable ideal. But unattainability is no argument against the ideal, for ideals are only signposts, never the goal.

This path of self-development is called the process of individuation.  This process, which aims toward "wholeness" or "integration", is one in which the different elements of the psyche, both conscious and unconscious, form a new unity.   JViJP 87

http://www.youtube.com/watch?v=Nzppewk9a7I (Alan Watts on Yoga - Wholeness)

 

(In) the products of the unconscious we discover mandala symbols, that is, circular and quaternary figures which express wholeness, and whenever we wish to express wholeness, we employ just such figures.  Our basis is ego-consciousness, our world the field of light centered upon the focal point of the ego. 

….  From that point we look out upon an enigmatic world of obscurity, never knowing to what extent the shadowy forms we see are caused by our consciousness, or possess a reality of their own.  The superficial observer is content with the first assumption.  But closer study shows that as a rule the images of the unconscious are not produced by consciousness, but have a reality and spontaneity of their own.  Nevertheless, we regard them as mere marginal phenomena.

The aim … is to effect a reversal of the relationship between ego-consciousness and the unconscious, and to represent the unconscious as the generator of the empirical personality.  This reversal suggests that in the opinion of the “other side,” our unconscious existence is the real one and our conscious world a kind of illusion, an apparent reality constructed for a specific purpose, like a dream which seems a reality as long as we are in it.  It is clear that this state of affairs resembles very closely the Oriental conception of Maya. 

Unconscious wholeness therefore seems to me the true spiritus rector of all biological and psychic events.  Here is a principle which strives for total realization – which in man’s case signifies the attainment of total consciousness.  Attainment of consciousness is culture in the broadest sense, and self-knowledge is therefore the heart and essence of this process.  The Oriental attributes unquestionably divine significance to the self, and according to the ancient Christian view self-knowledge is the road to knowledge of God.

Although “wholeness: seems at first sight to be nothing but an abstract idea (like anima and animus), it is nevertheless empirical in so far as it is anticipated by the psyche in the form of spontaneous or autonomous symbols. These are the quaternity or mandala symbols, which occur not only in the dreams of modern people who have never heard of them, but are widely disseminated in the historical records of many peoples and many epochs.

Wholeness is thus an objective factor that confronts the subject independently of him, like anima or animus; and just as the latter have a higher position in the hierarchy than the shadow, so wholeness lays claim to a position and a value superior to those of the syzygy.

The one and only thing that psychology can establish is the presence of pictorial symbols, whose interpretation is in no sense fixed beforehand. It can make out, with some certainty, that these symbols have the character of “wholeness” and therefore presumably mean wholeness. As a rule they are “uniting” symbols, representing the conjunction of a single or double pair of opposites, the result being either a dyad or a quaternion.

The circle and quaternity symbolism appears at this point as a compensating principle of order, which depicts the union of warring opposites as already accomplished, and thus eases the way to a healthier and quieter state (“salvation”).

For the present, it is not possible for psychology to establish more than that the symbols of wholeness mean the wholeness of the individual. On the other hand, it has to admit, most emphatically, that this symbolism uses images or schemata which have always, in all the religions, expressed the universal “Ground,” the Deity itself. Thus the circle is a well-known symbol for God; and so (in a certain sense) is the cross, the quaternity in all its forms, …

Wherever, therefore, we find symbols indicative of psychic wholeness, we encounter the naïve idea that they stand for God.

The fact that this goal goes by the name of “God” proves that it has numinous character.

Each new image is simply another aspect of the divine mystery immanent in all creatures. No more than an amplification of a single transcendental idea, which is so comprehensive and so difficult to visualize in itself that a great many different expressions are required in order to bring out its various aspects.

Psychology, as I have said, is not in a position to make metaphysical statements.  It can only establish that the symbolism of psychic wholeness coincides with the God-image, but it can never prove that the God-image is God himself, or that the self takes the place of God.

From various hints dropped by Hippolytus, it is clear beyond a doubt that many of the Gnostics were nothing other than psychologists. Thus he reports them as saying that “the soul is very hard to find and to comprehend,” and that knowledge of the whole man is just as difficult.  “For knowledge of man is the beginning of wholeness, but knowledge of God is perfect wholeness.”

So, as a child, you begin as a whole thing, then certain functions develop more than others, and you are a part thing throughout your social, mature working life, and, finally, in the last stage, you become a whole thing again. 

It even seems as if the ego has not been produced by nature to follow its own arbitrary impulses to an unlimited extent, but to help to make real the totality – the whole psyche.  It is the ego that serves to light up the entire system, allowing it to become conscious and thus to be realized.  M&HS 163

   The oneness and wholeness of the personality exists potentially at the back of the ego complex; it is its parent.  But insofar as we realize the Self through a conscious effort, by concentrating on our dreams, it becomes a part of our conscious personality; in that form it is like an inner child which now nourishes itself (like the salamander in the fire of emotion and keeps growing).  The awareness of the importance and activities of the Self increases more and more.  That the Self attracts life from the fire would mean it attracts more and more libido.   AAI 54

You are never as fully alive as when you are mad.  It is a kind of peak!  If you are not mad enough to have experienced that, then just remember some time when you were absolutely madly in love, or in a mad rage.  What a wonderful state of affairs that is!  Instead of being that broken human being, always fighting between emotions and reason, you are for once whole!  For instance, if you let out your rage, what a pleasure!  “I told that person everything!  I didn’t keep back anything!”  You feel so honest, and whole, for you haven’t been polite, but just said everything!  That is a divine state, absolutely divine, and it is a divine state to love in that way, where there is no doubt any more.  She – or he – is everything!  Divine, complete trust!  No safeguards against the faults of the other fellow human!  None of that distrust that everybody has toward everybody else, but instead: “We are one! And the stars dance around us!”  It is a state of totality.  And the next morning she has a pimple on her nose, and the whole thing collapses!  You are out of the total state.  But emotion creates the experience of being totally in something, whatever emotion it is, and that is why if one makes people too normal then they are adapted but do not feel complete any more.  Secretly they long to return to their madness.  So it is no solution.  One has to swing back again into the emotion and try to get the two poles together.  The reasonableness and the emotionality must both be lessened.  TPoPA 245

\red-IN-ti-greyt, ri-DIN-\

verb
1. to make whole again; restore to a perfect state; renew; reestablish.

Origin

Redintegrate can be traced to the Latin redintegrāre meaning "to make whole again." It entered English in the mid-1400s.