The Irrational Psyche and the Shadow.
By Stephen Farah Jungian Themes, Practically, Shadow Jung, shadow 8 Comments
In considering the psyche it is important to take into account
that the psyche is fundamentally an irrational entity. What I mean by this is
that the psyche is not at heart driven by rational forces. The concept of
reason is a cultural concept which whilst immensely valuable does not describe
our psychology.
This was in part the great breakthrough
that Sigmund
Freud made. He saw through
the illusion of man as a reasonable and respectable creature. Freud recognised
that what motivated people and what caused neurosis in those that he treated had nothing to
do with reason. It had rather to do with a very uncultured and primitive taboo
that of infantile
sexuality.
Now although Freud became in a sense fixated
on two particular drives to the exclusion of all else Eros and Thanatos, and we don’t necessarily have to accept this
rather narrow definition, what is clear is that he hit upon a great truth about
human nature, that It is often times quite dark and does not conform to a
polite a rational view of self in the world.
Our primary drivers, that which gives birth to
our libido is instinctive and irrational, this is
psychology 101. Only once you understand this very important distinction quite
clearly can we commence on the path to self-knowledge and psychic
wholeness.
This applies equally to what motivates us to
good as well as evil. We come from the earth, we are organic beings. It may not
be all we are but it’s certainly a substantial part of what we are. We eat, we
sleep, we deficate, we copulate and we make our way in the world. That is the
reality, not the virtual reality many would have you believe, not possibly the
reality of polite society, but it’s the real reality that underlies it.
The Shadow
If this is not immediately evident to you as you contemplate yourself and your
own drives you are living in an illusion of what makes you tick. And this state of not
understanding your basic psychic make up, your motivating forces, makes it
close to impossible to start on this journey to consciousness.
The most superficial consideration of
ourselves, those we know personally and those we come into contact with and the
world at large, reveals that under the thin fabric of civilisation darker more
primitive forces are in operation. We have to concede that the devil is at least as active as God when we look at what is going on in the
world currently, what has gone on since the dawn of history and what goes on in
our own souls every day.
As we look at the world we see warfare, corruption, capitalism, pornography, abject poverty and
obscene wealth, fascism, racism, the contravention of basic human rights and
dignity.
What do we see when we look at ourselves? Although we may be less inclined to
admit it I wager we see much of the same just in the personal as opposed to
global context.
What drives us? Is it the desire to do good or
to do well, to help others or help ourselves, to make the world a better place
or to make it a better place for ourselves? What do we aspire to? Peace
harmony, love? Well maybe in some part yes, for some people some of the time
anyway, but these virtues are not our default position.
We have only to observe children at play to
become aware of our all too human truths. What motivates them, self sacrifice
or one-up-man-ship? I have two young sons 4 and 3 years old respectively.
Naturally the younger boy lives to some extent in his brother’s shadow. Boy
does he beam with happiness when he has one over on his brother. When his
brother is in distress he positively shines taking on an almost angelic
countenance.
Nothing makes my wife
and I feel better than other people’s misery. When we are down in the dumps,
the greatest tonic is to sit over a cup of tea and talk about how tough the
neighbours have it at the moment.
As I sit here writing this in the Woolworths
Cafe in Woodmead I am frequently distracted. What distracts me you ask? Well
two quite exquisite, young, blonde, women sitting nearby. As a cultured man I
appreciate their beauty in a non attached, aesthetic, sense; as a spiritual man
I can appreciate the light of life of that radiates from their being, but as
just a man, the man in who all these qualities converge and find their home, I
would be less than honest if I told you that that was all I felt, and that was
all I thought about, as I admired their beauty.
I am not someone to make categorical
statements. Because I do not believe that our consciousness has reached a point
where it encompasses all knowledge. As long as we concede there is much we
don’t understand, then it is a slippery path we are on once we start making
categorical and absolute statements. Nevertheless with that qualification in
place let me say, I am as certain as I can possibly be when I say, we
are incapable of true morality without making an earnest investigation of our
own shadows.
I use the word shadow here in the sense that
Jung coined the term. The shadow being the dark side of the psyche that is
always with us, but often, much like the trickster character in fables, goes
unseen and unrecognised, most particularly by ourselves. Not infrequently, much
to our consternation, our shadows is better recognised by those with whom we
interact. No doubt our closest friends could tell us much about our shadows,
although of course this may lead to an abrupt termination of the friendship!
The term that Freud
used to describe this aspect of the psyche, the clothonic, instinctive and uncultured
aspect, is the Id. This is similar but not identical with Jung’s Shadow.
Disregarding your own shadow or being
sufficiently arrogant to believe you don’t have one, is not only naive but
dangerous. Dangerous for yourself and dangerous for others.
As long as the shadow remains unconscious and
unrecognised it is at its most dangerous. Once we make the unconscious shadow conscious then we
have the ability to work with it, to contain it and possibly even to
transform it. It is consciousness which gives us choice; nothing can be
transformed whilst it remains unconscious. So whilst it would be an
overstatement to say that making the shadow conscious is a cure all, it isn’t,
it is a hell of a lot better than when it’s unconscious. And this act
of making the shadow conscious is a major part of the journey, the starting
point for Jung and Freud, towards psychic health, and for Jung towards
individuation.
How can we recognise the shadow operating in
our lives?
1.Dreams;
this is probably the most well know and best route to the shadow. To quote
Freud, dreams are the royal road to the unconscious. It is in our dreams that
we encounter many unsavoury aspects of life and shadowy characters that in
waking life we may shy away from. We learn from depth psychology that all of
these dynamics being acted out in our dreams are aspects of ourselves.
In our dream state the conscious censor is
sidestepped and we see directly into the unconscious. Once we learn to
interpret and understand our dreams (admittedly no mean feat, but doable with
consistent application) we gain a direct line of sight on our shadows.
Naturally we see a lot more than our shadows, but for our current purposes I
will limit my comments to the shadow.
2. Projection; frequently, if not always, those
characteristics in others that we most abhor are our own repressed and
unrecognised selves. It is a tremendous burden to carry our own load and a
great relief to unburden ourselves by placing this load on the nearest ass.
What we fear, loathe, despise, crave, hate or covet in the other is often an
unacknowledged aspect of ourselves.
In the South African context we have
relatively recently emerged from the shadow of apartheid. Yet it is interesting
to note that although there are naturally areas of significant divergence,
there are also uncanny aspects wherein the African and the Afrikaner mirror
each other.
During the apartheid years I had an African
friend a man by the name of Michael. Once when we discussing the yolk under
which the African man found himself at the time, Michael commented that the one
thing he could say about the Afrikaner, as opposed to more liberal whites, was
that at least you know where you stand with him. Where may I ask does such
insight come from if not from the recognition of an aspect of himself in the
Afrikaner?
3. Parapraxes;
this was an early discovery of Freud’s. He coined this term in reference to the
things which we are prone to do accidently or despite ourselves. This could be
misaddressing a person, saying an inappropriate thing or a host of those other
small ‘unintentional’ things we do every day, from the trivial, forgetting
someone’s name to the not so trivial ‘ crashing the car.
The above is by no means a complete of even
extensive list, but it points out a few of the more well known ways in depth
psychology by which we might recognise our shadows.
Some good news!
In true Machiavellian style I thought I’d save the good news for last . Despite
everything I have said the shadow is not all bad . In fact on the contrary it
can be very good. Meaning that it is not only the less pleasant aspects of
ourselves which are therein contained, but also often unacknowledged talents.
Talents which, for whatever reason, have not seen the light of day in our
lives, nevertheless they exist and contain huge amounts of libido and
potential.
Our shadows in both their light and dark aspects
are reservoirs of energy, new life, sho shen (beginners mind) and unexplored
lives that wait patiently ‘okay sometimes not so patiently- for us to come upon
them. The journey into the shadow is filled with untold treasure and untold
life for the traveller courageous enough to undertake it.
Finally it is not without consequence that we
have a shadow. It is after all an aspect of who and what we are, to deny it
is to deny ourselves. Authenticity, real happiness and wholeness can only be
served by the integration and accommodation of our unconscious shadows. All
of which is not to say that this journey should be undertaken indiscriminately.
Don’t throw out the baby with the bathwater.
Usurping our conscious, hard-earned, cultural,
selves with our newly discovered Dionysian souls would be regressive to put it
mildly. Rather what Jung
suggests is that we may benefit and enrich our, at times lopsided and sometimes
stagnant, conscious image of our selves by carefully examining what we have
previously excluded from conscious life. When we carefully examine our
shadows and pay attention to what we find, we posit an opposite to our
conscious point of view.
This opposite point of
view when appropriately integrated leads to a new and greater life one where
the personality is greatly invigorated, expanded, amplified and brought to a
higher level of consciousness.
