Introduction

In the complexity of the current political situation, with its so-called "fight against evil," Christianity can greatly benefit from Carl Jung’s analysis of the problem of evil and the role human psyche plays in the creation and concretization of evil itself. It is in the understanding of the root of sin and evil in the human psyche that the meaning of the term repentance becomes more meaningful to us.

The key text for this week is most appropriate for exploring Jung’s approach: "If we confess our sins, he who is faithful and just will forgive us our sins and cleanse us from all unrighteousness" (1 John 1:9). To explore this lesson, I would like to start with Jung’s concept of the shadow by offering a general description of its meaning and psychological implications (the role of evil in the unconscious). Second, I will relate the shadow to its manifestation in society, then proceed to reevaluate the term guilt in light of the "God’s faithfulness."

Shadows

Shadow symbolizes the dark side of us; it is an inseparable part of our psychic totality. Among primitive peoples, the shadow manifests itself in an archtypal figure through a wide range of personifications. The origin of our personal psychic experience of the shadow is historically rooted in the ancient and yet continuing image of the devil as the archetypal representation of evil. In Christianity, we see a progression in the tendency to split good and evil.

For us, the natural tendency is to seek to hide our shadows. The ego seeks to delineate the shadow from consciousness because of its inability to incorporate and acknowledge the shadow as part of the self. This unwillingness is derived from us sensing that there is something "evil" about us that needs to be covered up. It is "evil" because it contains culturally undesirable attributes such as primal feelings, lust, aggression, hate, envy, and antisocial qualities. The shadow does not seem compatible with our ego-image.

In covering, we repress, which leaves the shadow out of our consciousness of our ego. However, the shadow remains in the unconscious and seeks to manifest itself. The shadow may be manifested in an inward, symbolic figure or in a concrete figure from the outside world. As figures, it is embodied in the material of the unconscious as a dream figure that personifies one or more of the dreamer’s psychic qualities. Or, we project one or more of our latent unconscious traits upon someone in our environment suited to this role by certain qualities.

One of the surest signs of a personal shadow projection is a strong, obsessive, affective reaction—positive or negative—to another person. This is especially true if that other person is relatively unknown to us. The person we can’t stand is almost always carrying a part of ourselves that we refuse to acknowledge.

Whether dream figures or our own projections, these qualities need to be recognized as belonging to us. Jung reminds us that often we do not recognize that our shadow contains idealized traits that have been repressed. We can describe these positive qualities as heroic, visionary, spiritual, vital, noble, and refined qualities. The shadow contains positive instinctive qualities that we have repressed for one reason or another.

For example, in order to make a place in the modern world an individual will strive to achieve his or her goal. To do so, they must neglect or repress certain values. If this person is an artist who sets out to make a career in business, for example, he or she needs to neglect and repress his or her artistic instinct. But the gift of art comes from God, and God will not let it be neglected. Either the individual comes back and picks up this interest or he/she dies spiritually and emotionally.

For this reason Jung wants us to confront our shadows. I believe this occurs with repentance. The shadow has significant value and psychic energy. When ignored, it can destroy the soul. When recognized, it serves as a gold mine. Confronting our shadow is the first task in the process of individuation. It is a process whereby we take a critical look at ourselves.

To take a merciless look at our shadow is to experience it through our projection upon an object outside of us. This will hopefully give us the ability to distinguish between ourselves and our shadow, which will enable us to maintain an objective attitude toward our own personalities.

Developmental and Social Origins

The formation of the personal shadow begins in very early childhood through interaction with parents and significant others in the immediate environment. Negative parental reactions toward a child’s natural instinct can impair capacity for later expression in adult life. Children required to be good and never been seen as dirty, bad, or angry learn from a very young age that to survive they must present only the positive side and repress instinctive urges. Very soon, these children learn to hide these feelings from themselves.

Shadow is not restricted to individuals; it can also be apart of nations and cultures. The United States saw its shadow in the assassination of John F. Kennedy. Germany and Japan witnessed theirs during World War II. When shadow is not recognized and remains in the unconscious, it possesses destructive power. For this reason, Jung believes that the world cannot reach a state of order unless the power of the shadow is generally recognized. According to Jung, wars, racial intolerance, and strife all stem from a conception of evil that is too small and not self-reflective.

The idea that coming to terms with one’s shadow can have an effect on the totality of collective evil is one of the most socially significant concepts in Jungian ideas. Its importance stems from the basic understanding of projection. We project onto others that which we are unable to integrate or come to terms with inside ourselves. Such projection can take place at the personal level as well as the political. Jung’s challenge is for us to learn to withdraw our projections upon others and to deal with the shadow ourselves.

Withdrawing of projections has a significant effect on communities. A number of people who see this process as self-centered have criticized Jung. To them, concentration on self through the process of psychological analysis is antisocial, selfish, and self-absorbing. Jung has two answers to this criticism

Responsibility. Jung sees grappling with shadows as an individual’s primary responsibility to the community. We are not fit or equipped to fight the battles of society until we have begun to attack the evil within ourselves. To attack the evils of society without any comprehension of the evil in oneself will only compound the problem. The person who dives into the depths will find both God and the community.

Balance. We have been thrown into this chaos in the first place because we did not pay attention to our shadows. We have been thrown off balance because we were one sided. Hence it is time that we pay attention to our souls.

Guilt

The reality of evil in our world is undeniable. Jung reminds us that the archetype of evil simply exists in the collective human psyche. We are separated from God because of our inability to integrate. When God calls us to repentance, God calls us to the awareness of the presence of sin in our lives.

The cross makes possible the process of integration. The person who is unable to accommodate his or her guilt sees sins only in others. This happens because the guilty person is unable to rest in the shadow of the cross and lacks the awareness that the goodness of God leads to repentance (Rom. 2:4).

Perhaps there is room for us to engage in a fight against evil. But this fight needs to be rooted in awareness that the archetype of evil is a part of human psyche—of our collective guilt. Because it is, we play a part in contributing to its concretization.

The fight against our guilt is the fight of repentance, and it entails courage to de-demonize demons of our creation.

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