A cultivated white man—and beneath that a primitive shadow,
One might well ask at this point why it should be necessary for a person to be in contact with his or her historical-spiritual roots.
In Zurich we have the opportunity to analyze many Americans who come to the Jung Institute and thus to observe the symptoms and results of a hiatus in culture (emigration of their forebears) and a loss of roots.
In that case we are dealing with people whose consciousness is structured similarly to ours; but when we bore into the depths, we find something that resembles a gap in the steps—no continuity!
A cultivated white man—and beneath that a primitive shadow, of which the the Americans on the average have far less sense than we do.
The effect of this is a certain restlessness and suggestibility, an uncritical susceptibility to currents of fashion, and a tendency toward extreme reactions.
Of course this also has a positive side, which expresses itself in the average American’s sense of enterprise and openness to the world.
When one analyzes such people, sooner or later through their dreams the story of their ancestors up till the time of their emigration to the United States comes up for discussion.
At that point most of the analysands spontaneously feel the need to take a “sentimental journey” to the country of their ancestors.
Renewed connection with the country of their forefathers usually contributes to a better self-understanding on the part of these analysands.
Emigration or periods of living in another culture on the whole have quite peculiar psychological consequences.
The English are familiar with the notion of “going native,” by which they mean the unconscious influence upon colonists and colonial officials, and the like, who are infected by the African mentality.
The influence is initially negative, taking the form of tardiness, uncleanliness, a tendency to make up fantastic stories, and so on, all attributes of which the whites routinely accuse the natives.
This unconscious negative influence can, however, be transformed into something positive if the person in question does not look down upon the other culture but rather opens himself respectfully to it and takes its views and traits seriously.
Then it has an enriching effect rather than an undermining one. This is, of course, true everywhere, not only in Africa. — Marie-Louise von Franz, Archetypal Dimensions of the Psyche, Page 16
The Archetype of the Shadow:
From Conversations with C. G. Jung
The Archetype of the Shadow:
The Bible says, “Whosoever shall say “Racha” to his brother is guilty of hellfire.”
If we substitute “shadow” for “brother” and implicate the dark brother within, we open out this biblical word into new perspectives.
It also says, “Reconcile yourself with him as long as he is on the road.”
“What ye have done to the least of your brethren ye have done unto me.”
The least of me is my inferior function which represents my shadow- side.
But what, if the inferior and neglected function expresses the will of God?
When sacrifice is demanded it frequently implies the acceptance of our shadow- side.
The the poles of the psyche are torn apart and there is no living centre in a person, he feels forsaken and dominated by demons.
His self is empty and he cannot draw the opposites together.
The best protecon against abandonment to demons is a conscious relationship to a close, living human being.
In the case of a woman the relationship should be to a man.
We should not try to escape upward or downward from the world.
To want to be the best or the worst of men is megalomania.
It is devilish arrogance to want to destroy ourselves whenever we feel profoundly miserable.
That state of consciousness which will not let us admit to having a shadow pushes his surroundings into a position of inferiority.
All “good people” suffer from irritability.
We must be charitable to our weaknesses.
An alchemical text says: “The mind should learn compassionate love for the body.”
The unconscious shows us the face that we turn towards it.
It smiles if we are friendly to it; but if we neglect it, it makes faces at us.
We can only become real by accepng our sexuality and not denying it through saintliness.
We must descend into our own depths to have the visio Dei.
There are always people who want to bring light into the world because they are afraid to reach down into their own dirt.
But who can be humble who has not sinned?
This is why sin is so important; this is why it is said that God loves the sinner more than ninety-nine righteous men.
The meaning of sin is that it teaches humility; the Church says, felix culpa. Carl Jung, Jung-Ostrowski, Pages 25-26.
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