Shadow

Divine Intervention

The psyche is the world’s pivot: not only is it the one great condition for the existence of the world at all, it is also an intervention in the existing natural order, and no one can say with certainty where this intervention will finally end. CW8, para. 423

Our course, C. G. Jung in Context begins with this evocative and far-reaching quote from the man himself. Here, Jung is saying that without the psyche existence would be moot and that manifestations of movement, change, evolution, would likewise be absent. The psyche is the pivot, the axis, and the driving force which generates the ongoing project of life. Accordingly, the psyche and its numinous inhabitants—the archetypes—draw consciousness into being making life itself a reality. However, it is the “intervention” of the psyche into “the existing natural order" of life that fascinates me the most about this quote. It reminds me of Jung’s definition of God from an interview he gave to Good Housekeeping Magazine in December 1961, just before his death:

To this day God is the name by which I designate all things which cross my willful path violently and recklessly, all things which upset my subjective views, plans and intentions and change the course of my life for better or worse. (n.p.)

Here and in his other writings, Jung essentially equates the psyche (conscious and unconscious, personal and collective) with God—God, the creator, and God, the destroyer. Jung warns that God is not our stooge to be used by us for wish fulfillment, revenge, or derivation of power. Rather, it is a word representing an awesome, autonomous, and not always friendly power under whose ambivalent, unknowable influence we find ourselves, again and again. This knowledge is significant for me personally since I am living the life of a spiritual seeker. Looking for, and ultimately finding God is my job, my vocation. What is unique in Jung’s view is the admission that God is not necessarily our friend. God is not here to save us or rescue us or satisfy our wishes or make us shine. God has a dark side, a vengeful side. Furthermore, this God is none other than our own psychospiritual level of existence. We contain, no, we—are—God.

This course also taught me an important lesson about the dangers of hero worship. By examining the psychic effects of a constellated child archetype in relation with the puella aeternis, and by studying the various attributes of Jung’s personal life and times, I was able to see how I was worshipping him a bit, in the way a young girl might blindly worship her father. During this course, I was able to significantly shift my inner perceptions about the father archetype which led to a graduation from the grips of the wounded inner child, who is, after all, the shadow side of the hero archetype, my unconscious default position.

Jung has said that archetypes evolve, myths evolve, and, through the long step by step process of individuation, ideally, the whole person also evolves. There is an image of growth one can hold onto along the way. This course taught us to examine the idea of a personal myth and self-presentation, not just in how Jung presents himself in his writings, but also how we present ourselves in the many areas of life (including the dreamworld) in which we gambol about. The boundaries between self and other, personal and collective, dream and reality, are much more permeable than we’ve been led to believe. Permeability thus connects personal with archetypal using threads of psychic intelligence—they inform one another and grow together. One’s life and one’s myth are archetypal images which grow and evolve, just as ideas about Jung as a womanizing antisemitic racist permeate and grow with ideas of him as a genius explorer of parts unknown. Learning to put Jung in context helps bring a sense of objectivity to one’s own life as well. The psyche is a divine intervention, and this lessens the potential for boredom in objectivity. After all, what can be more exciting than watching God at work?

Unfolding A Life In Work

DJA700, “Introduction to Depth Psychology,” provided me with a historic foundation upon which to build my future academic work in Jungian and Archetypal Psychology. While I did not find all of the material equally inspiring, I was nevertheless deeply engaged. The first two modules gave me a look at the ancient shamanic roots of depth psychology and the origin of the word mesmerize. I also learned how the scientific and industrial revolutions led to a preponderance of psychological disorders which gave birth to depth psychology.

We moved on to study the three great founders of depth psychology—Freud, Adler, and Jung. We learned about Freud’s insistence that sexual energy lies at the center of all psychic activity and that it alone is responsible for the creation of the unconscious, since that is where the psyche must deposit all its sexually charged shame and other repressed materials. Adler taught that the well being of the human psyche is tied to a holistic approach to an individual as situated within society and within social equity. Adler felt that inferiority/superiority complexes were instrumental in causing psychic malaise. Then, of course, there is Jung. He is my hero and no matter how often people go on about his romantic misadventures, I still find his work to be supremely illuminating and of extreme relevance to our current world troubles. Jung espoused a vision of the psyche that includes the personal unconscious, the broader collective unconscious, and a number of inhabitants, features, and psychic proclivities which populate and animate psychic existence, all of which exert a formative influence upon our daily lives.

Later, we learned about the social implications of rapidly spreading psychological practices and saw some of the corrosive, diabolical methods for inequitable social engineering that psychology was used for, especially in the post modern world. In the last two weeks we studied Ken Wilbur and his Integral Psychology, which, for me at least, requires a great deal more than one week of study to be understood. Finally, we did our best to decipher Susan Rowland’s views on Jungian psychology by studying Jung’s prose with its invisible peaks and valleys—the expressions of the unconscious embedded in his words and sentences. “Jung believed and wrote as though he believed that the thinking and discriminating mind—conventionally used to produce non-fictional argument—was situated within a sea of unconscious creativity” (Rowland, 2005, p. 1). In other words, the unconscious was also doing the writing, and Jung let it do so.

My favorite part of the class happened when I discovered Gustav Fechner’s The Little Book of Life After Death, in which, among many other moments of beauty, he postulates the development of human consciousness and its evolution into an angelic eventuality. This further cemented my personal attachment to the Romantic ground of depth and archetypal psychology, with Keats’s profound notion of life as “the vale of soul-making.”

My work is still amorphous and unknowable, like the archetypes. I am in the middle of a creative journey and cannot know yet what the outcome will be. The history of depth psychology and its many permutations is a snapshot of academic work as creative work. I’m able to see the knowledge which developed out of the discovery of the unconscious, and I’m able to take inspiration from its serpentine progression. All our forebears in this work, people like Jung, Freud, Fechner, Adler, Whitmont, von Franz, Mesmer, Edinger, Hillman, Rowland, Mayes and countless others have each expressed a life in work, exhibiting the way a vocation unfolds into a realized vision. For me, this means that I must simply continue putting one academic foot in front of the other, paying careful attention to every step, and taking special notice of the numinous moments along the way when a certain idea takes hold of me and doesn’t let go. In this way, I hope to unfold a life in work as a writer, an artist, and a scholar.

Hubris, Sacrifice, and Living the Religious Life

The never-ending school shootings are the unconscious sacrifice and American Exceptionalism as embodied in the Second Amendment, the so-called infallibility of the Founding Fathers, and the Constitution—is the hubris.

I’m more excited about the second part of the lecture--that subtler level of sacrifice and its practical application in everyday life. This is where we can develop “. . . that stability which human existence acquires when the claims of the spirit become as imperative as the necessities of social life” (Jung, CW 10, para. 190) [Italics mine].

The correct relationship of hubris to sacrifice is exactly that of the ego to the Self. There is a healthy way and a destructive way, and the healthy way unequivocally requires sacrificing the ego to the Self, again, and again, and again.

Strange moods, dark forebodings, irrational sorrows, sudden, unmistakeable intuitions, creative outpourings, the immensity of our dreams—these are the “significant” parts of “psychic life” that “always” lie “below the horizon of consciousness,” for “when we speak of the spiritual problem of modern man, we are speaking of things that are barely visible—of the most intimate and fragile things, of flowers that open only in the night” (Jung, CW 10, para. 194).

Sacralizing average moments in the day by surrendering egoic inclinations in favor of nurturing “the restorative possibilities in embracing the dark, underworld of shadow and dream” (Slater, nd, p. 114)—this is what it means to live a religious life.

Each morning, I write down my dreams. Each day, I honor the shadow (sad songs, angry, passionate drawings), 10, 20, 30 times a day I check in with myself: Where is my attention going? Who is in charge right now?

I finally know what Krishnamurti meant when he said you must die to your Self.

Divine Progression

The essence of psychic conflict seems to reside within the confrontation between two warring factions. On one side sits the hardened one-sidedness of ego consciousness with its abysmal feeling of inadequacy, on the other a numinous intuition, an image of wholeness and freedom emanating from the unconscious. This confrontation between pairs of opposites yields an intolerable tension which creates a third thing. The transcendent function, as it is called, is a new and elegant solution “. . . which manifests itself as a quality of conjoined opposites” (Jung, 1969, p. 90).

Why is this psychic tension necessary for the individuation process? It seems that without it, there would be no forward movement. Coppin and Nelson (2017) write that the psyche is dialectical, invoking Hegel and his view that “all human thought and nature itself is composed of paradox and contradiction . . . the source of the natural and necessary movements towards the ‘Absolute’. . . ”(Nelson, 2017, p. 157). Accordingly, the psyche is inherently teleological, and the transcendent function is a kind of engine that feeds on tension, driving the conscious ego into the arms of the Self. “Conflict, to paradox, to revelation;” says Robert Johnson, “that is divine progression” (Johnson, 1971, p. 91). We must suffer--allow and bear--the tension, so we may “. . . earn the right to unity” (Johnson, 1971, p. 88).

Allowing and bearing the tension can sometimes become unendurable. After weeks of weathering an emotional cacophony, I was finally led to reading about the shadow. I discovered why things have been so painful—I have not been honoring mine. I have brutally rejected my artist self. I began drawing images that symbolize and express different parts of my shadows. I enacted a ritual of acknowledgment. I did active imagination.

While this process is urgent and ongoing, relief has been instantaneous.

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Jung, C. G. (1969). The transcendent function (R. F. C. Hull, Trans.). In H. Read et al. (Eds.), The collected works of C. G. Jung (Vol. 8, 2nd ed., pp. 67-91). Princeton, NJ: Princeton University Press. (Original work published 1958)

Coppin, J & Nelson, E. (2017). The art of inquiry. A depth-psychological perspective. Spring Publications. Thompson: Conn.

Jonson, R. (1971). Owning your own shadow. Understanding the dark side of the psyche. Harper One. New York: NY.