Tales of Redemption
The term complex is much like when one refers to a “sports complex,” a facility, a
structure that is built around a certain theme, like “our new football training facility.” It is
designed specifically but not limited to the game of football. The building has a particular
shape, and all sorts of sections, rooms, amenities and flaws that need attention or
improvement. If we enter the facility, we may be compelled to enter a certain section by
our own volition, or be sent and directed there by another entity.
In a similar way, the complex is a group psychic categories and ideas, emotionally
motivated and constellated around a central core (the archetype or archetypal figure)
that drive us into action or inaction. They can be viewed in both the positive and
negative light, in the bright and dark tones. But it is often missed that the it is the darker
shades grey of the negative aspects of the complex are what gives depth and shape to
the archetype. These shades, or the “yin, shady side of the mountain” give contrast so
that we may see the light or “sunny side of the mountain, yang,” gaining the whole
picture of the opposites.
How humorous it should be that Satan/the Devil, who is one of the figures people
mention and curse (for being cursed) has this other name, “Lucifer” which means “light-
bringer.” We are “cursed” by our complexes, going from prudent angel, to a destructive
devil through the phenomena of projection. Our fall from grace from the heavenly light of
our ego consciousness, into the devouring mouth of the swallowing unconscious,
miraculously contains the at the bottom of the sea, the treasure of redemption. But we
must learn and know about the structure of the complex (through dreams and fairy
tales) to know how to swim and navigate the waters of the unconscious.
When we are hit by a complex it is a foreshadowing of our redemption and to becoming
conscious of the pattern woven by psychic weaver, we call the Jungian “Self.” This
pattern, von Franz likens this the intricate designs of the “inner carpet,” where one sees
the “secret designs of fate” and the overall pattern that is woven into our life
“(Interpretation of Fairy Tales pg.78). Externally, this magic carpet, may be a yoga mat,
but inwardly, we ride the magic carpet when we interpret a fairy tale or a dream.
But so often, we enter in the grip of a complex before we have time to intercept it
because sometimes, there just isn’t sufficient will and psychic energy to stop it. As Erilt
Shalit says “An autonomous complex competes with the ego for available psychic
energy” (The Complex pg.9). This tells us that the lack of energy is the reason why we
may feel at the mercy or at the fate of the complex. The complex has alienated us from
the core of the archetype, despite having it as it’s center. We need the energy of the
hero/heroine to venture into our darkness and weaknesses (The Complex pg.78), which
is often represented by the dominant function in typology. But if this hero/heroine within
is suppressed, and is not up for the fight, then our ego complex is likely to become
flooded by the archetypal waters that come bustling through to fragment the ego
complex into splinter psyches and take over as alternate personalities. We don’t know
who we are, because it is not us who is in control. There is a call and a need for a
consistency and continuity of the ego complex so that we may use our sword of the will
to cut through our illusion rather than tear more holes in our psyche (Interpretation of
Fairy Tales pg.78). Either you are constantly neurotic or you consistently continuous in
who you are, which is why von Franz says “Continuity of thought is typical for a well-
developed ego complex “(Redemption Motifs pg.15). With continuity, the story lines up
and makes sense. Complexes, disturb our story, we think “This is not how it is
supposed to go, I am out of character.” Why do we refer to ourselves as having a
“character?” Where did that come from? Could it be because our psychic structure
mirrors the fairy tale structure? Therefore, we have a need to always be “in character,”
who have roles to play in the story. The complex confuses us and mixes up the roles,
but it does this so that we may redeem ourselves and become conscious. This is the
genius of the conflict of opposites, it creates energy for consciousness, otherwise, we
are simply flat.
In the overall scheme of things, you might say that the trials and tribulations of the
individuation story are the negative aspects of a complex that gather around the
hero/heroine archetype, and the call and redemption are the positive aspects. That is to
say is the task of the hero/heroine to redeem us from bewitchment and engulfment from
the complex (Redemption Motifs pg.16). So, finding our hero/heroine within, our
dominant function is the first step to redemption. Becoming who we are gives us more
continuity in our ego complex and therefore, more energy and will to compete with the
other warring psychic entities. The hero/heroine interacts with different characters like
the anima/animus, much like the characters in a tale. The difference is that despite their
resemblance to us, these figures are not human (Redemption Motifs pg.9), yet we must
accept them as psychic entities of their own in order to create a possibility for
redemption.
But of course, we can’t always do this for ourselves. This archetypal energy is often too
much, even for the hero/heroine. There needs to be a mediation of the archetype, by
way of a “good enough” projection carrier. The original carriers of projection, are the
parents of an individual, who help “humanize” the instincts and emotional triggers of the
complex (often represented as a curse of being transformed into an animal). Perhaps,
that is why it so important for parents to read fairy tales (even Einstein recommends it!)
and stories to our children. It serves the function of mediating the archetypes that when
we get older, we lose, and those mediators are found in therapists or teachers, who
may succeed or fail in being good enough fathers and mothers or whatever archetypal
figure that a person needs for redemption.
To conclude, von Franz says that interpretation is “our way of telling stories,”
(Interpretation of Fairy Tales pg.45) and the study of redemption motifs in fairy tales,
particularly in how they relate to the function of dreams, may serve as the redemptive
healing function. One can study the “skeleton” (Redemption Motifs pg.11) or structure of
the psyche (and therefore complexes) with the study of fairy tales. And, since dreams
are made by the Self, and fairy tales are an expression of the Self, we have at our
disposal, “magic carpets” to ride the patterned twists of fate, on our way to our road to
redemption.
Resources:
Shalit, Erel. (2002). The Complex: Path of Transformation to Ego. Inner City
Books. Toronto.
Von Franz, Marie Louise. (1977). Individuation in Fairy Tales. Inner City Books:
Toronto.
Von Franz, Marie Louise (1980). The Psychological Meaning of Redemption Motifs in
Fairy Tales. Toronto.
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