Open to the public ; N Open to the public ; WP May not be open to the public Lending restrictions apply. Book English Tabor Adelaide. Tabor College Library. Open to the public ; Open to the public Held. Lending restrictions apply Book English Vose Seminary.
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Vose Library. Lending restrictions apply Book English Show 0 more libraries H Book English Tabor Adelaide. Book English The Carmelite Library. None of your libraries hold this item. Found at these bookshops Searching - please wait We were unable to find this edition in any bookshop we are able to search. These online bookshops told us they have this item:. Tags What are tags? Add a tag. Public Private login e. Add a tag Cancel Be the first to add a tag for this edition. Lists What are lists? In the latter case, the ego will identify with the persona in what Jung called inflation, an exaggerated sense of self-importance.
The anima archetype is the feminine side of the male psyche and produces moods and the animus archetype, the masculine side of the female psyche that produces opinions. Hyde to our Dr. Often, in order to be an accepted member of a community, or to develop a strong persona, a individual must tame her animal impulses or suppress manifestations of the shadow. The shadow is inescapable and a person is incomplete without it. It is impossible to repress or suppress the shadow completely; we must find some way to live with it, and that requires courage.
This shadow will, however, attempt to exert its power over the ego in crises or difficult situations think: impulse of a dry alcoholic to drink. Because Christian teaching, for example, suppresses the shadow it strikes back with great intensity. Jung writes, How else could it have occurred to man to divide the cosmos, on analogy of day and night, summer and winter, into a bright day-world and a dark night-world peopled with fabulous monsters, unless he had the prototype of such a division in himself, in the polarity between the conscious and the invisible and unknowable unconscious.
We appear to ourselves to be kind and good and we have a hard time relating to the crude and destructive side of the collective psyche that constantly pressures us. We identify, therefore, with one of the poles and turn away from whatever does not fit the image of ourselves we want i. This is problematic because whatever we are not conscious of gets projected on to the world around us and is reflected back with seductive power. The new center, called the Self, the central archetype of the collective unconscious, can transcend the opposites.
The bright light of Christ produces a black darkness of Satan who follows Christ as a shadow follows light. The movement towards wholeness leads to a conflict between the ego and Self, to a suspension between opposites. The most powerful symbol of the Self, for Jung, is Christ crucified. Parallels between Jung and Nouwen What Nouwen learned from Jung was both the danger of overcoming, repressing, or suppressing shadows and the value of integrating them and learning to live with them.
It is for this reason, I submit, that he preferred not to view the Christian life as progress through stages or steps—as overcoming the shadow might imply—but as an ongoing vacillation between poles which, like those of a magnet, could be positive or negative.
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If the negatives are discarded, there can be no pictures. So Nouwen urges us not to bypass loneliness, hostility, and illusion. They are the very route to solitude, hospitality, and prayer. In other words, only by embracing our shadows can be become fully integrated and authentic spiritual pilgrims. This is not to suggest, as Michael Christensen has pointed out, that Nouwen reduced the spiritual pilgrimage to static fluctuation or stagnant wavering, i. The question is: can we accept and understand our inner conflicts in such a way that by clarification and understanding they become a source of maturation of our religious sentiment?
Very often we fail.
Henri Nouwen and Soul Care: A Ministry of Integration
Very often religion has become identified with cleanliness, purity, the perfect life—and every feeling which seems to throw black spots on our white sheet seem to be antireligious. I have ugly thoughts but that does not make me ugly. Repressing or suppressing the shadow occasions projection whereby we attribute to others the very darkness and ugliness we see, but prefer to ignore, in ourselves. We must accept the shadow, and thus also the polarity, as a way of moving toward individuation and self-realization.
Who Are We?
Nouwen also talks about love in its taking and giving forms. In the painful and fearful recognition that evil cannot be reversed or forgiven, power seeks control and determines that something must be uprooted, burned, destroyed. Tenderness and sympathy are seen as weaknesses, and love is judged impossible. Darkness into light, enslavement into freedom, death into life, taking into giving, destruction into creation and hate into love.
Instead of the vocation being an opportunity to enter into mutually open and loving relationships, it may become simply a way of seeking approval from others. From Sorrow to Joy: Recognize the Dark Clouds Nouwen recognizes that the goal in gloomy situations is not to dispel darkness. The vision offered by Jesus stands in sharp contrast to this worldly vision.
Jesus shows. Here a completely new way of living is revealed. This is not easy to do, but when you can somehow identify the place from which these feelings emerge, they will lose of their power over you. If you do, you will easily be pulled even further away from your center. You will damage yourself and make it more difficult to come home again. It is obviously good not to act on your sudden emotions. You can acknowledge them and let them pass by. In a certain sense, you have to befriend them so that you do not become their victim.
They will be here a long time, and they will go on tempting you to be drowned in them. There is a hardly a day without some dark clouds drifting by. But today I recognize them for what they are without putting my head in them. I learned to catch the darkness early, not to allow sadness to grow into depression. From Denying to Befriending Death: Integrate the Dark Side of Our Story Jung did not believe in immortality, but he thought the idea of immortality was a helpful way to process the reality of death. We should, therefore, if we are terminally ill, look forward to the next day, as if we were to live on forever.
Jung writes: It is normal to think about immortality, and abnormal not to do so or not to bother about it. Immortality cannot be proved any more than can the existence of God, either philosophically or empirically. We can easily imagine that long before there was any philosophy human beings had instinctively found out what ideas were necessary for the normal functioning of the psyche.
Only a rather stupid mind will try to go beyond that, and to venture an opinion on whether immortality does or does not exist. This question cannot be asked for the simple reason that it cannot be discussed. More important, it misses the essential point, which is the functional value of the idea as such.
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