Shadow (psychology)

In Jungian psychology, the 'shadow', 'Id', or 'shadow aspect/archetype' may refer to (1) an unconscious aspect of the personality which the conscious ego does not identify in itself, or (2) the entirety of the unconscious, i.e., everything of which a person is not fully conscious. In short, the shadow is the unknown side. In Jungian psychology, the 'shadow', 'Id', or 'shadow aspect/archetype' may refer to (1) an unconscious aspect of the personality which the conscious ego does not identify in itself, or (2) the entirety of the unconscious, i.e., everything of which a person is not fully conscious. In short, the shadow is the unknown side. Because one tends to reject or remain ignorant of the least desirable aspects of one's personality, the shadow is largely negative. There are, however, positive aspects that may also remain hidden in one's shadow (especially in people with low self-esteem, anxieties, and false beliefs). Contrary to a Freudian definition of shadow, the Jungian shadow can include everything outside the light of consciousness and may be positive or negative. 'Everyone carries a shadow,' Jung wrote, 'and the less it is embodied in the individual's conscious life, the blacker and denser it is.' It may be (in part) one's link to more primitive animal instincts, which are superseded during early childhood by the conscious mind. Carl Jung stated the shadow to be the unknown dark side of the personality. According to Jung, the shadow, in being instinctive and irrational, is prone to psychological projection, in which a perceived personal inferiority is recognized as a perceived moral deficiency in someone else. Jung writes that if these projections remain hidden, 'The projection-making factor (the Shadow archetype) then has a free hand and can realize its object—if it has one—or bring about some other situation characteristic of its power.' These projections insulate and harm individuals by acting as a constantly thickening veil of illusion between the ego and the real world. From one perspective, 'the shadow...is roughly equivalent to the whole of the Freudian unconscious'; and Jung himself asserted that 'the result of the Freudian method of elucidation is a minute elaboration of man's shadow-side unexampled in any previous age'. James C. Kaufman wrote that 'in spite of its function as a reservoir for human darkness—or perhaps because of this—the shadow is the seat of creativity'; so that for some, it may be, 'the dark side of his being, his sinister shadow... represents the true spirit of life as against the arid scholar'. The shadow may appear in dreams and visions in various forms and typically 'appears as a person of the same sex as that of the dreamer'. The shadow's appearance and role depend greatly on the living experience of the individual because much of the shadow develops in the individual's mind rather than simply being inherited in the collective unconscious. Nevertheless, some Jungians maintain that The shadow contains, besides the personal shadow, the shadow of society ... fed by the neglected and repressed collective values'. Interactions with the shadow in dreams may shed light on one's state of mind. A conversation with an aspect of the shadow may indicate that one is concerned with conflicting desires or intentions. Identification with a despised figure may mean that one has an unacknowledged difference from the character, a difference which could point to a rejection of the illuminating qualities of ego-consciousness. These examples refer to just two of many possible roles that the shadow may adopt and are not general guides to interpretation. Also, it can be difficult to identify characters in dreams—'all the contents are blurred and merge into one another ... 'contamination' of unconscious contents'—so that a character who seems at first to be a shadow might represent some other complex instead. Jung also made the suggestion of there being more than one layer making up the shadow. The top layers contain the meaningful flow and manifestations of direct personal experiences. These are made unconscious in the individual by such things as the change of attention from one thing to another, simple forgetfulness, or a repression. Underneath these idiosyncratic layers, however, are the archetypes which form the psychic contents of all human experiences. Jung described this deeper layer as 'a psychic activity which goes on independently of the conscious mind and is not dependent even on the upper layers of the unconscious—untouched, and perhaps untouchable—by personal experience' (Campbell, 1971).