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What is "The Shadow Walk"?

THE SHADOW WALK

The shadow walk is a component to establishing a mastery in Erotic Intelligence. The elements of our personality, conscious and unconscious, are what forms our beliefs around sexuality and eroticism. Without taking a walk into our unconscious, we will not be able to understand those attitudes we hold, those behaviours, projections, likes and dislikes that have formed us into who we are today. The unconscious thought patterns and beliefs are always with us. This is our neurological programming. These neural pathways have formed and established themselves in our brain and can only be seen through The Shadow Walk. By telling our story, openly, expressively, truthfully and honestly, the storytelling mode of the individual is able to ascertain the elements of the projection, the falseness, the hidden, the ashamed and the good, bad and ugly. The real person comes out. As a Shadow Walker, the therapist is able to hold space, work with the person to read into their stories and see the areas which are creating hinderaces, blocks and problems in their current lives. This way, once the unconscious becomes conscious, the story of our lives can be rewritten to better serve our personal development. The shadow walk is a way in which you bring our past into your present and work through it to begin the process of change. 

 

Taken from : Essential Secrets of Psychotherapy: What is the "Shadow"?

by Stephen A. Diamond Ph.D.

The shadow, said celebrated Swiss psychiatrist C.G. Jung is the unknown ‘‘dark side’’ of our personality–-dark both because it tends to consist predominantly of the primitive, negative, socially or religiously depreciated human emotions and impulses like sexual lust, power strivings, selfishness, greed, envy, anger or rage, and due to its unenlightened nature, completely obscured from consciousness.  Whatever we deem evil, inferior or unacceptable and deny in ourselves becomes part of the shadow, the counterpoint to what Jung called the persona or conscious ego personality. According to Jungian analyst Aniela Jaffe, the shadow is the ‘‘sum of all personal and collective psychic elements which, because of their incompatibility with the chosen conscious attitude, are denied expression in life’’.  

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The shadow was originally Jung’s poetic term for the totality of the unconscious, a notion he took from philosopher Friedrich Nietzsche. But foremost for Jung was the task of further illuminating the shadowy problem of human evil and the prodigious dangers of excessive unconsciousness. 

‘‘The shadow,’’ wrote Jung (1963), is ‘‘that hidden, repressed, for the most part inferior and guilt-laden personality whose ultimate ramifications reach back into the realm of our animal ancestors and so comprise the whole historical aspect of the unconscious’’ . The shadow is a primordial part of our human inheritance, which, try as we might, can never be eluded. The pervasive Freudian defense mechanism known as projection is how most people deny their shadow, unconsciously casting it onto others so as to avoid confronting it in oneself.

Coming to terms with the shadow and constructively accepting and assimilating it into the conscious personality is central to the process of Jungian analysis.

 

 ‘‘If it has been believed hitherto that the human shadow was the source of all evil, it can now be ascertained on closer investigation that the unconscious man, that is, his shadow, does not consist only of morally reprehensible tendencies, but also displays a number of good qualities, such as normal instincts, appropriate reactions, realistic insights, creative impulses, etc’’ . Creativity can spring from the constructive expression or integration of the shadow, as can true spirituality. Authentic spirituality requires consciously accepting and relating properly to the shadow as opposed to repressing, projecting, acting out and remaining naively unconscious of its repudiated, denied, disavowed contents, a sort of precarious pseudospirituality. ‘‘Bringing the shadow to consciousness,’’ writes another of Jung’s followers, Liliane Frey-Rohn (1967), ‘‘is a psychological problem of the highest moral significance. It demands that the individual hold himself accountable not only for what happens to him, but also for what he projects. . . Without the conscious inclusion of the shadow in daily life there cannot be a positive relationship to other people, or to the creative sources in the soul; there cannot be an individual relationship to the Divine’’ .

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