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What you deny about yourself does not disappear — it sinks into the unconscious and becomes the shadow. This lecture from Academy of Ideas explores Carl Jung’s most practical discovery. The shadow holds our rejected cruelty and desire, yes, but also buried strengths like courage and intelligence we were ashamed to show. Left alone, it projects itself onto the world as blame and scapegoating; faced honestly, it becomes a reserve of vitality and wholeness. Jung’s promise runs through it all: only the one who goes through this darkness can hope to make any further progress.
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Like plants, so men also grow. Some in the light, others in the shadows.
There are many who need the shadows, and not the light.
None of us are as good as we like to think.
We possess animalistic drives for sex and power.
We have a cruel and aggressive side that can do great harm to others.
And we tend to deny our flaws and weaknesses.
But what we deny does not disappear.
It sinks into the unconscious and congregates in what Carl Jung called the shadow.
In this video we are going to explore how confronting the shadow
and integrating its elements into our personality, is a means to rejuvenate our life and heal a
divided world. Only the man who goes through this darkness, writes Jung, can hope to make
any further progress. For a shadow to be cast, an object must impede a path of light. The object
that casts our psychological shadow is our persona. Persona is a Latin word signifying a mask worn by
an actor. In Jungian psychology, the persona represents the metaphorical mask we wear in
the social world. It is the collection of character traits we want others to believe
define us. Or as Jung writes, the persona is a kind of mask, designed on the one hand
to make a definite impression upon others and, on the other, to conceal the true nature
of the individual. The construction of our persona begins early in life as we learn which
elements of our character garner approval from family members, peers, and society at large,
and which are rejected. The former we integrate into our persona, the latter we hide behind this
mask. Over time, however, so as not to feel like a fraud, most of us identify with our persona,
and in the process, hide unwanted character traits not only from others, but also from ourselves.
These character traits are repressed and congregate in the unconscious to form the shadow.
the shadow is the inferior part of the personality some of all psychic elements which because of
their incompatibility with the chosen conscious attitude of the persona are denied expression in
life and therefore coalesce into a relatively autonomous splinter personality with contrary
tendencies in the unconscious the repressed contents of our shadow do not lie dormant in
the unconscious never to be heard from again rather they operate in an autonomous manner
behind the spotlight of conscious awareness one way the shadow manifests itself is through
projection wherein we perceive in other individuals groups nations races or political parties
the weaknesses faults and evils that reside within ourselves or as young put it we still
attribute to the other fellow all the evil and inferior qualities that we do not like to
recognize in ourselves and therefore have to criticize and attack him when all that has
happened is that an inferior soul has emigrated from one person to another. The world is still
full of scapegoats, just as it formerly teemed with witches and werewolves.
Elements of our shadow also find expression in our day-to-day life by affecting our moods and
behaviors. For the character traits, instincts, and desires that we repress fester in the
unconscious, creating a tension between our conscious personality and the autonomous splinter
personality of the shadow. At times of stress or conflict, when our conscious mind is unable
to keep the doors of the unconscious closed, the shadow reveals itself, and often with damaging
consequences. There are patients who boast that for them the shadow side does not exist.
They assure us that they have no conflict, but they do not see that other things of unknown
origin cumber their path. Hysterical moods, underhand tricks which they play on themselves
and their neighbors. A nervous inflammation of the stomach, pains in various places, irritability
for no reason, and a whole host of nervous symptoms. Rather than denying the shadow,
we are far better served by shining a light on this dark side of our character. Confronting
the shadow begins with accepting its existence and realizing that the personality we portray
to the world and our conscious sense of self does not represent us in totality. Once accepted,
Honest self-reflection and self-criticism can reveal some of the traits we have been
hiding from.
The good and the bad, explains Jung, are bound to come to light in us, should we wish, as
we ought, to live without self-deception and self-delusion.
But not all the contents of our shadow can be confronted by turning within, as some elements
of our character have been pushed too far into the depths of the unconscious.
To unearth these elements, we can use a few different tactics.
Firstly, we should take notice of any traits in other people that trigger a particularly strong emotional reaction,
as this is a sign that the same trait lies within us.
Another tactic is to peer into the shadow of someone close to us,
a task that is typically easier than peering into our own.
For although some aspects of the shadow are personal,
much that gets deposited there is influenced by social and cultural trends,
and so shared among members of our society.
a character trait we reject, has likely been rejected by a sibling or close friend.
If we can learn about their shadow, clues about our own will be revealed.
I have come to the conclusion that the most individual thing about man is surely his consciousness,
but that his shadow is far less individualized.
The reason being that a man is distinguished from his fellows more by his virtues than by his negative qualities.
One of the many benefits of gaining greater knowledge of our dark side is that it creates
a contrast that allows the good of our character to stand out in greater prominence.
Or as Jung writes, when we confront the shadow we suddenly see both sides.
We become aware not only of our moral inferiorities but also, automatically, of our good qualities.
We rightly say, I can’t be as bad as all that.
To confront a person with his shadow is to show him his own light.
Granting the shadow also reduces the ability of our flaws and weaknesses to wreak havoc
on our life.
Awareness of an anger issue, selfishness, greed, or aggression, or of an obsession or
compulsion, grants us the opportunity to exert a modicum of control over it.
We can strive to overcome the flaw, or at least minimize its potential damage, for as
Jung explains, the psychiatrist knows that certain dangerous, unconscious forces can
be rendered harmless, or at least held in check, if they are made conscious, that is,
if the patient can assimilate them and integrate them with his personality.
In the shadow we also discover instinctual drives for aggression, power, and sex that
contain immense amounts of energy.
In becoming aware of these drives and sublimating them, that is, putting them in the service
of higher ends, these drives can empower us, motivate us to take the needed risks for a
fulfilling life and even spur our creativity. Only down below, writes Jung, can we find the
fiery source of life. The shadow contains more than just animalistic instincts, flaws, and
weaknesses. It is also home to strengths of our character which we repressed as a result of a poor
upbringing or adapting to a sick society. Some people, for example, deny their intelligence,
creativity, resoluteness, or ability to act in defiance of corrupt authority figures.
The shadow, writes Jung, does not consist only of morally reprehensible tendencies,
but also displays a number of good qualities, such as normal instincts, appropriate reactions,
realistic insights, creative impulses, etc. The shadow is on one side regrettable and
and reprehensible weakness. On the other side, healthy instinctivity and the prerequisite for
higher consciousness. To harness the positive side of our shadow requires more than merely
observing what resides in its depths. We should consciously integrate the elements of our shadow
into our character and allow them expression in our day-to-day life. Or as Jung’s renowned
student Eric Neumann wrote, the recognition and acceptance of the shadow presupposes more than a
mere willingness to look at one’s dark brother, and then to return him to a state of suppression
where he languishes like a prisoner in a jail. It involves granting him freedom to share
in one’s life. Reconnecting with the positive side of our shadow, minimizing the effects
of its negative side, and integrating it all into our conscious sense of self, produces
a character that tends toward the ideal of wholeness, which Jung believed defined the
psychologically healthy. As we approach a state of wholeness, we become more attractive to other
people. For human beings possess an instinctive suspicion of those who appear too good and who
identify too much with their persona. We know that beneath a bright persona lurks a dark and
dangerous shadow. Far more attractive is the complete character, the whole man, who knows not
only of his strengths, virtues, and potential for good, but also of his weaknesses, faults, and
potential for evil. Whereas Jung writes, the shadow belongs to the wholeness of the personality.
The strong man must somewhere be weak. Somewhere the clever man must be stupid. Otherwise he is
too good to be true and falls back on pose and bluff. Is it not an old truth that woman loves
the weaknesses of the strong man more than his strength and the stupidity of the clever man more
than his cleverness? Her love wants the whole man. Those of us who take up the challenge of
confronting the shadow will also help heal a divided world. For when we face the shadow,
we withdraw our projections, and we stop participating in the rampant scapegoating
of political opponents or members of a different race, religion, ethnicity, or gender.
If you imagine someone who is brave enough to withdraw all these projections, writes Jung,
then you get an individual who is conscious of a pretty thick shadow. Such a man has saddled
himself with new problems and conflicts. He has become a serious problem to himself, as he is now
unable to say that they do this or that. They are wrong, and they must be fought against.
Too many people see all the problems in society, and all the problems of other people, but fail to
notice the much more serious problem that lies within themselves. They fail to see they are a
character split in two, and until they confront the shadow side, they will only amplify the
hostility and divisiveness of the modern world. The man who confronts his shadow knows that
whatever is wrong in the world is in himself. And if he only learns to deal with his own shadow he
has done something real for the world. He has succeeded in shouldering at least an infinitesimal
part of the gigantic unsolved social problems of our day. How can anyone see straight when he does
not even see himself and the darkness he unconsciously carries with him into all his
dealings. Access the transcript and the art we use in this video
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Source: Academy of Ideas