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Rob Ford & Shadow: 4 Jungian Psychotherapy Insights

November 17th, 2013 · Jungian, Jungian psychotherapy, Psychotherapy

Rob Ford, Toronto’s crack-smoking Mayor, dominates the media: but, from a Jungian psychotherapy perspective, one thing we don’t talk about is what Rob Ford shows us about our own collective shadow.

Jungian psychotherapy

It’s easy to moralize about Ford’s very public, very sensational melt-down: he’s an easy target.  What is not so easy or comfortable is the awareness that Toronto elected Rob Ford into his current role.  The City of Toronto voted for him, and in many ways, he reflects aspects of the collective shadow of the entire Greater Toronto Area.

I understand that this may seem like an outrageous claim!  Let me explain: Rob Ford’s attitudes may be repugnant to us, but they reflect aspects of our collective psyche that we would really rather ignore.

1.  Convenient Self-Delusion

T.S. Eliot famously wrote that “humankind cannot bear very much reality.”  Many would see the public pronouncements of Rob Ford and his closest supporters as a case in point.

First we’re told that one newspaper has a vendetta against Mr. Ford, which is gradually widened out to the whole press corps and then eventually to the Chief of Police.  Similarly, Mr. Ford admits to outrageous public incidents of out-of-control alcohol use, smoking crack cocaine, and driving under the influence, but is in such denial that he seems to genuinely believe that it’s O.K. because “everybody does it”.

It’s commonly held that Mr. Ford maintains these self-delusions to avoid the necessity of threatening change.  Yet, dare we look at our own delusions, which allow us to stay locked in behaviors that, on the deepest level, we really know we must change?  For instance, how many people in our culture are locked into ever-increasing levels of debt, that they tell themselves will somehow be magically reversed?

Jungian psychotherapy

2.  Them: It’s Their Fault

Related to the above is the tendency to blame or scapegoat others for ills in society or our own lives.  When things are going wrong, we can easily blame others or outsiders for the bad developments.  Rob Ford is famous for his blaming of “left-wing elites” or the press or “thugs” for social ills or his own personal difficulties.

Prof. Nathanael J. Fast of Stanford University has researched the incredibly contagious properties of blaming and scapegoating others, and the ways in which they can spread with incredible rapidity through an organization or a society.

Many accuse Rob Ford of this kind of scapegoating.  But can we see our own shadow, and the ways in which we, too, scapegoat?  We do it on a social and political level: we also do it in communities, places of employment — and families.

3.  Enable Me — Or You’re No Friend of Mine

Many feel that Rob Ford surrounds himself with people who all reinforce a distorted view of the world.  They find this to be particularly true of his family’s apparent denial of his rampant substance abuse issues.

But, we also often surround ourselves with voices that reinforce the way we already see the world, or confirm us in existing behaviour patterns — because it makes us comfortable, even if it’s not true.

4.  Without My Job I’m Nothing

Some allege this is the real sticking point in terms of Rob Ford actually leaving the Toronto mayor’s job: without the job, he has no concrete identity to which he can cling .  Rather than be nobody, he clings to the mayor role like a life preserver.

We might regret such an attitude in Mr. Ford, if he does indeed hold it.  But it might be good to have a very serious look in the mirror.  How much of our own identity is tied up with our work persona?  Who would I be without my job?  Would I feel like I was anybody?  These are very serious questions for early 21st century people.

Rob Ford can be seen as a mirror of our own shadow.  It’s only through self-compassionately and courageously acknowledging the shadow and the undiscovered self that we can grow towards our own wholeness and completeness, and become rooted in ourselves.  This is the heart of the work of individual psychotherapy.

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© 2013 Brian Collinson, 2238 Constance Drive, Oakville, Ontario (near Mississauga)

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Jungian Psychotherapy for Spiritual Crisis: Matter

November 20th, 2012 · crisis, Jungian, Jungian psychotherapy, Psychotherapy, spiritual crisis

Jungian psychotherapy is aware of a profound and paradoxical truth: to understand spirit, and, often, to move beyond spiritual crisis, we must experience — take in, accept — the reality of matter.

Jungian psychotherapy

For Jungian psychotherapy, spirit and matter are not fundamentally opposed, but profoundly related.  Many a spiritual crisis erupts from a disconnect between the two.

Here in the Material World

Madonna sings the lines, “For we are living in a material world /  And I am a material girl.”  And the reality is that we are all material people.  The body is not an illusion.  It’s substantial, and real — it is what we are.

Our entire psyche is shaped by the fact that we are embodied creatures, living in a physical world.  It is virtually impossible to conceive what it would be like to live in an unembodied way.  Our whole manner of mental functioning stems from being in a body, and even the images generated by archetypal psyche are images of embodied existence — of physical being.

Matter, My Nature

To be human, we have to come to terms with animal life.  One of the great spiritual lessons to come out of the work of Charles Darwin and evolution has to do with recognizing that we live in continuity with all that lives in the material world, rather than existing in a separate and god-like apartness.  We are a part of the whole great living reality of the earth.

An important part of the journey of the spirit for us is a journey into accepting our own material, animal existence.  Accepting the simple, humble, yet wondrous organism that each of us fundamentally is.

To approach this simple, wondrous, poor, yet infinitely rich, fearful yet courageous, humble and yet deeply dignified being, our own animal self, with compassion and self acceptance, is a huge journey.

Dust, Perhaps, but Enchanted Dust

We are matter, surely, yet we move with a strange enchantment.  Looking at ourselves, we cannot help but wonder: do we have even the beginning of an understanding of the nature of matter — our own matter?  The fact remains that, of all the things that humanity has encountered in the universe so far, we ourselves are the most intricate and wondrous.

The matter which forms us, and by which we are surrounded is infinitely variable, subtle and complex.  We swim in it, we are it, and yet we cannot even take in the complete fullness of the mystery of matter in the apparently smallest and most insignificant of things.  A magnificently simple and eloquent scene from the film American Beauty (dir. Sam Mendes) captures this:

Living in the Flesh of the World

We live with and in the flesh of the world, subject to its necessities, its weaknesses and its wonder.  When we move away from material existence, and from our body existence, we move away from life, and from others.  Spiritual crisis?  Jungian psychotherapy knows that, without relationship to matter, there is no relationship to spirit.

Next in series: Spirit

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PHOTO: Attribution Some rights reserved nilsrinaldi ; familymwr  |   VIDEO: “American Beauty” © 1999 Paramount Pictures

 

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Jungian Psychotherapy for Spiritual Crisis 3: Belonging

November 3rd, 2012 · Jungian, Jungian psychotherapy, Psychotherapy, spiritual crisis

Belonging, or as modern psychology might refer to it, attachment, is a key element in spirituality; its absence can lead to spiritual crisis as Jungian psychotherapy affirms.

rose as symbol in jungian psychotherapy

Belong in the World

For many people, feeling a sense of truly belonging in the world is a deep issue.  Jungian psychotherapy stresses that uncertainty about belonging is central to many a spiritual crisis.

We come into the world ready to belong, to attach — we might well say that this instinct has something archetypal about it,   Yet, starting even from a very early age, it may be our experience that the world seems to offer little hospitality or welcome for who we actually are.  That, at least, is the experience of many individuals.

It may be essential to the resolution of any spiritual crisis for an individual to experience a sense of rightness to his or her life — a sense of genuinely belonging in life.

Belonging in the Self

Jungian psychotherapy refers to “relativization of the ego” as the process by which the individual ego comes to realize that it is not the sum total of who we are.  That role belongs to the Self, the fullness of all that we are, conscious and unconscious.  There are unconscious processes working themselves out in our lives, going on without conscious control, and even without consciousness.  This can be a very humbling realization, but it can also provide healing to the  individual in spiritual crisis to realize that the ego does not exist in splendid isolation– it is part of something greater, rather than heroically alone.

Jungian psychotherapy affirms that the Self has a sense of purpose it that goes beyond that of the ego.

The Numinous

What Jung stated about the numinous is very important for those in spiritual crisis.   The numinous is what gives religious experience its compelling power — but it is  found in many other places than organized religion.  As Jung said, the numinous is:

“a dynamic agency or effect not caused by an arbitrary act of will…. [that grips] the human subject.”

As Andrew Samuels added:

“The numinous cannot be conquered; one can only open oneself to it.”

This experience is at the root of spirituality.  In addition to contact with something greater, it also implies contact with “a not-yet-disclosed, attractive and fateful meaning” (Samuels).

It’s not often put this way, but the numinous conveys profound connectedness and belonging, especially to those in spiritual crisis.

Destiny and the Love of Fate

Jung often spoke of “amor fati”, the ability to love one’s fate.

It may be a life’s work to come to the point where an individual can begin to have this kind of self acceptance and acceptance of life, and of the direction that life has taken.  It is no small thing, to say the least, and should never be spoken of lightly.

Yet, to love one’s fate, to be able to accept one’s life, can be central to the sense of belonging, and the journey to wholeness.

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PHOTO: Attribution Some rights reserved ~suchitra~ |   VIDEO: Rumi,  “There is A Field”  aeneb1

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Jungian Psychotherapy for Spiritual Crisis 2: Reality

October 20th, 2012 · Jungian, Jungian psychotherapy, Psychotherapy, psychotherapy for spiritual crisis, spiritual crisis

Issues of spirituality, and particularly, around psychotherapy for spiritual crisis, often confront us as questions about what is fundamentally real or important

psychotherapy for spiritual crisis

— questions which often are front and centre in Jungian psychotherapy.

 The Quest for the Real

We often deal with disconnect between what others — friends, employers, advertisers, the society as a whole — are telling us is real, and the disquieting sense that there must be something more.

We sense that what we are looking for is missing from what the society as a whole perceives as real or significant. The media and Internet do not often point us to things of substance or lasting value.

Often, psychotherapy for spiritual crisis encounters individuals experiencing a sense of emptiness, flatness, or even “vertigo”.  For such individuals, the quest for reality is not something “fluffy” or academic: it can well become fundamentally, even crucially important.

Experiencing Reality

When are we experiencing reality?  One indicator would be when we feel most alive or aware.

Meaning, value, significance and even joy: these are the things that make reality — and make it important.  This doesn’t mean that experiencing reality in our lives is always painless or easy, by any means.  Many experiences connecting us to a sense of spiritual reality may in fact involve pain.  But invariably, they bring with them the sense that we are living our lives, in a way connected to something bigger than the consci0us self.

To Live Here and Now

Psychotherapy for spiritual crisis concerns opening up for individuals a way of living that feels full of aliveness, radically in the here and now.  A spirituality that is only for the next life is no real spirituality at all.

It’s also more than living in the moment in a shallow way.  It involves connection to our unconscious depths, finding meaning in life, and rooting in archetypal reality.

It also entails being rooted in self-awareness of all the differing ways in which we experience life, whether it be through our feeling, our thought, the awareness of our senses, or the promptings of our intuition.  Often psychotherapy for spiritual crisis involves opening the “shut down” aspects of ourselves.

To Live My Reality in Depth

Living in a way that is open to everything in us involves being open to myth: to the true story of our lives.  Real myth, our own story gives us the true context for who we are, and  enables us to know that we belong in our lives.

In the following video, psychiatrist and Jungian Analyst Anthony Stevens reads from his book “Jung: A Short Introduction“:

“C.G. Jung and Reinvesting in Our Real Life”

The real healing that emerges from the psychotherapy of spiritual crisis entails the sense of being truly rooted in my life.  It is connected with my sense of feeling at home in my life and in the world… that there is a rightness to my being here and now.

Jungian psychotherapy for spiritual crisis involves opening to the call of my deepest being,

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PHOTO:  © Bortn66 | Dreamstime.com  VIDEO: “Jung: A Very Short Introduction” © Anthony Stevens 1994

 

 

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Jungian Psychotherapy for Spiritual Crisis 1: Yearning

October 6th, 2012 · Jungian psychotherapy, psychotherapy for spiritual crisis, spiritual crisis

In describing Jungian psychotherapy for spiritual crisis, it would be easy to succumb to “foot-in-mouth disease”!

psychotherapy for spiritual crisis

The word “spiritual” can be hard to pin down.  As I use it here, I’m not necessarily meaning something heavenly or other worldly, nor something confined to organized religion.  I’m referring, broadly to all those desires in a human being to connect with something bigger and more lasting than one’s own ego.

To understand spirituality, we have to start from our yearning.

 Archetypal Yearning

“Yearning” evokes a sense of deep longing…the deepest longing.  And often the baseline sense of the word “spiritual”, at least today, in the western world, relates to a kind of very deep, possibly only partially conscious longing.

For many of us today, spirituality actually entails a yearning for something hard to tightly define.  But it entails a sense of connectedness, of belonging, and of finding meaning and value in life.

Is it OK to yearn? Or, should life solely be concerned with going to work, and paying the bills?  For the vast majority of the human race over its entire existence, yearning to be connected to something greater than the ego has been an essential part of life.

Yearning for Something Lasting

We humans yearn to find something lasting and permanent in our lives, the value of which is not going to disappear with the chances and changes of life.  We need to feel that we are somehow at home in our place in the universe, and that our living has meaning.

Change & the Death of Symbols

But we also live in an era of massive continuous change.  Things seemingly stable and permanent even 50 years ago now seems far more temporary and subject to change.  This pertains even to some of the key symbols in our lives.  Forms of religious and cultural symbol and story that spoke to earlier generations often seem to have lost the power to ground the lives of modern people.  This realization leads many on a spiritual search — and, at times, to spiritual crisis.

An Individual Way: Your Personal Myth

In our era, psychotherapy for spiritual crisis entails helping individuals to move forward on their own spiritual paths.  This means helping the individual to find symbols that connect him or her in a meaningful way to her or his own personal life.

Bruce Cockburn, “Understanding Nothing”

 
In C.G. Jung’s terms, this means that I must discover my own personal myth — the story and the symbols that give meaning to my individual life.  This is the primary focus of Jungian psychotherapy for spiritual crisis.

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PHOTO:  AttributionSome rights reserved by jurvetson   VIDEO: Bruce Cockburn, “Understanding Nothing”

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Jungian Psychotherapy & Sexual Issues

October 26th, 2011 · Jungian, Jungian psychotherapy, Psychotherapy

sexual issues

Ancient Fertility Symbol

Sexual issues are often part of Jungian psychotherapy and of any form of depth psychotherapy that takes human life seriously.  Sexuality is a matter of vital importance to us, and is directly connected to other essential areas of our life, like the aesthetic and the spiritual.

Sexual issues of one kind or another will almost certainly appear in the course of the normal development of any life.

Freud was Wrong — but Freud was Right

Freud wrongly thought that sexuality and aggression are the only two human drives.  Actually, there are many.  Nonetheless, Freud was not wrong to think that sexuality is a very important drive for humans, with incredible emotional and feeling power.  It’s a key element in many aspects of our personal being and growth.

Sexuality is Incredibly Diverse and Individual

We humans are very intricate beings, and our sexuality both embodies and expresses our uniqueness.  We are often at our most vulnerable — and our most wounded —  in the areas of our life that touch on sexuality.

Sexuality is Deeply Connected with the Unconscious

Sexuality takes us deep into parts of ourselves of which we are only dimly aware, which clash with the way we’d like to present ourselves to the world.  This is the part of the personality that Jung referred to as the shadow.  For almost all of us, some aspects of our sexual identity are in the shadow and the unconscious.

But that doesn’t mean that those aspects in our shadow are necessarily bad or evil.  Far from it.  What we truly yearn for sexually may be fundamentally connected with our yearnings for wholeness, often expressed in music, poetry, art, or religious or spiritual impulses.

Sexuality as the Bearer of Conflict

Issues around sexual identity, unacceptable sexual impulses, shame, guilt — and ecstasy — ensure that sexual issues will be matters of importance to people.  These same issues also ensure that sexuality will very often produces deep conflict in the personality, and, as a result, deepened consciousness.

Yet, Accepting Our Sexual Nature is a Key Part of the Journey to Wholeness

This is a very easy thing to say, but, for many people, for a variety of reasons, this acceptance may be something that is not so easily acheived.  It often forms a key element in that process of individual soul-making that Jung called individuation.

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PHOTO:  ©  Stockcube | Dreamstime.com
© 2011 Brian Collinson
2238 Constance Drive, Oakville, ON (near Mississauga)

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Jungian Psychotherapy & Baby Boomer Midlife Transition

September 3rd, 2011 · baby boomer, boomer, Jungian, Jungian psychotherapy, midlife, midlife transition, Psychotherapy


baby boomer midlife transition

The baby boomer generation is entering the later part of midlife transition.  Jungian psychotherapy has a lot to say about what happens at that time in life.  Much has happened during the course of the baby boomer generation.  Even more is happening at present, and will continue to occur.

This is true society-wide, and even more so on the level of the personal journey.  Reflecting on our journey at 45, 50 or 60, we are stunned at how different life is for us than it was 30 or 40 years ago.

Life is Very Different

In our 20s, for many of us, the challenge was to move out on our own, complete our education, start a career, find a life partner, and have children.  Now, we’ve done most of those things.  So we ask, “What’s important and meaningful now in my life?”  Challenges may be much less clear cut than they were earlier in life.

The World is Very Different

Since our teens, and earlier adulthood, the world has changed tremendously, and we have been carried along with it.  The generation before the boomers had a whole set of established assumptions about the world; baby boomers have seen those assumptions fade with ever increasing rapidity.

I am Very Different

Clearly I am different now than I was in my 20s.  Challenges and things that motivated me then likely don’t motivate so much now.  Perhaps I’ve done many things in my life that I would never have believed that I could.  My body is not the same as it was.  Where what life wanted of me may have been clear at earlier points, it may well not be clear now.  It’s up to me to find what is meaningful to me at this stage in my life, and to devote myself to that.

The Symbol of the Night Sea Journey

The journey now may well not be laid out in advance: it is very individual.  It’s like the journey of a vessel on the sea at night.  I must find my own path, finding what is meaningful to me and living that out.  To do that, I must get to know myself in ways that I never have before.  I’m looking for something real and unique, that lasts, and Jungian psychotherapy may be key in helping me find what I need.

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PHOTO: ©  All rights reserved Mirage a.k.a ĈħoCõħŏľíç
© 2011 Brian Collinson
2238 Constance Drive, Oakville, ON (near Mississauga)

 

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Jungian Psychotherapy & Career Transition in Tough Times

August 21st, 2011 · career, career transition, Jungian, Jungian psychotherapy

career transition

Career transition is directly connected to Jungian psychotherapy because career and vocation are matters of importance to the inmost self.  This is especially true of career transition in economic times of crisis, when people face hard situations and hard choices.  Tough times push us back onto questions about the real meaning in our lives.


The movie “Company Men” opens up these issues in a hard-hitting way.  It focuses on a group of upper middle class and upper class men downsized from “GTX”, a heavy manufacturing company in Boston.  The film powerfully takes us into the “soul” issues surrounding forced career transition.  And it illustrates some bedrock realities.

 

1) I am Not My Career; I am Not My Social Status

It’s incredibly easy to become completely identified with a job and a social status.  Over years, we can get so invested in a particular job and lifestyle, that we feel like these things actually are us.  When the men undergo career transition, it ‘s an incredibly violent blow, and they are caught up in rage and denial.  They are forced to find their way into a different, more fundamental understanding of individual identity.

2) The Corporation (or Other Employer) Does Not Love Me

“GTX” makes large scale layoffs with little regard for the dedication or devoted labour of long-term employees.  Often, this is how layoffs occur, and often people are psychologically unprepared for it.  We tend to assume that the close personal contacts at the firm, or supportive or “team” language are expressions of real human warmth.  But it’s essential to let in a fundamental truth: my employer does not recognize that I have any right to my current position.

3) What is my Vocation?  And How Does it Fit with What I do for a Living?

Behind the above issues looms a larger question.  What am I here for?  What does my nature tell me that I really need to do with my life?  And how does all that fit with the kind of thing that I do (or want to do) for a living?

4) What about My Journey?

Amidst these issues, it’s essential to see my life as a journey toward my own individual nature.  My journey, my vocation, is bigger and deeper than what I do for a living.  Connecting with this journey is the real meaning of depth psychotherapy.

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PHOTO: © Angelo Gilardelli | Dreamstime.com
© 2011 Brian Collinson
2238 Constance Drive, Oakville, Ontario (near Mississauga)

 

 

 

 

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Jungian Psychotherapy & Personal Growth

July 15th, 2011 · growth, individual psychotherapy, Jungian, Jungian psychotherapy, personal growth, Psychotherapy

personal growth

Personal growth isn’t something you hear Jungian psychotherapy speak about very much.  I got to really wondering, “Why not?  You hear it all the time from self-help gurus, etc.”  That got me thinking.  It’s not that depth psychotherapy opposes personal growth — far from it.  I think that the real reason is that what personal growth means from this perspective is very different from what lots of other people mean when they use the term.

“Personal growth” now has quite a conventional meaning — but the reality may be something rather different.

  • Real Personal Growth Isn’t What Everyone Expects

Often, when people talk about “personal growth”, you sense  that they have a very definite idea of what everyone has to do.  A definite roadmap that everybody has to follow.  Actually, growth is much more individual than that.  Each person has a unique path that they have to uncover and follow.  It’s not “what everyone expects“: it’s a very individual discovery.

  • True Growth is Not Ego Centred

Depth psychotherapists are wary of the “PG” phrase, fearing that people will think they refer to something that just involves the conscious mind and ego.  But real personal change involves more than an ego project, like “I will conquer my shyness and become a top salesperson”, or, “I will quit smoking”.  Real growth involves encountering parts of ourselves which we don’t acknowledge — and letting them change our self-perceptions, and our actions.

  • Personal Growth Involves Major Psychological Change

When people talk about “PG”, it often sounds like the change involved is measured and incremental.  But depth work can result in a major change of perspective, and a different relationship to the fundamental things in your life.

  • Personal Growth May Mean Never “Having It All Together”, but it Will Mean, Well… Growing!

In much self-help literature, you get the sense that, even though the author may not explicitly say so, there is a bright line distinction between those who have “arrived” at the new understanding / condition / awareness, and others.  Actually, it’s not that way.  There may be a distinction between those who are growing, and those who are not, but there is no “arrival”.  So long as we’re alive, we’re on a personal journey.

What does personal growth really mean to you? I’d welcome your comments.

Brian Collinson, Psychotherapist & Jungian Analyst | Oakville, Burlington and Mississauga Ontario

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PHOTO: © Yuri Arcurs | Dreamstime.com
© 2011 Brian Collinson
2238 Constance Drive, Oakville, Ontario (near Mississauga)

 

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Jungian Psychotherapy, Individuation and Self Acceptance

July 5th, 2011 · Individuation, Jungian, Jungian psychotherapy, Psychotherapy, Self, self acceptance

self acceptance

For many of us, self acceptance is the great challenge.  For Jungian psychotherapy, it basically is the individuation process.  Some Jungians will disagree, but really, all aspects of individuation, the heart of Jungian psychotherapy, are different aspects of this one great thing.

I find this quote from Jung so striking that I’ve sent it around Twitter a couple of times:

The most terrifying thing is to accept oneself completely.

Also the most liberating, but to even get close to that place, there’s a lot we have to confront.

  • Accepting Ourselves Entails Knowing Who We Are

Oh, boy — not so simple!  We readily think that we know, and therefore accept, ourselves, but it’s not so clear when we truly look behind the mask that we present to the world.  To honestly look in that mirror — and the mirror that others hold up to reflect us — can take real courage.

  • Self Acceptance Means Dropping Self-Protecting Pretence

It’s not just seeing ourselves: it ‘s getting past the rationalizations we give ourselves about why we are as we are.  We also have to stop protecting ourselves from what the unconscious reveals about the self, in dreams, in psychosomatic and other forms, and stop intellectualizing it away.  We have to be willing to hear the cry of our deepest being, even when that cry might be something we’d rather not hear.

  • The Great Enemy: Shame

When we do honestly see ourselves, we can easily succumb to shame, seeing only faults, weaknesses and inadequacies, with no appreciation of our true worth.  I powerfully experienced this when I was a pallbearer at a friend’s funeral, as I’ll recount in Part 2 of this post.

  • It Takes Real Courage to Let Ourselves Be Enough

A  recent  Huffington Post article stresses the importance of being present to our lives here and now — letting what we possess be enough, and savouring it.  But it’s even more important to let what we are be enough.  No other being in the universe is going to be you.  To savour your life, recognizing with compassion and celebration your uniqueness, takes genuine bravery.

No one will ever have this moment you are having right now; it is uniquely yours.  Can you let yourself be sufficient?  Jung was right: it can be utterly terrifying — but it opens the way to a journey of incredible freedom.

Have you had experiences of freedom in self-acceptance?  I’d welcome your comments.

Brian Collinson, Psychotherapist & Jungian Analyst | Oakville, Burlington and Mississauga Ontario

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PHOTO: AttributionNo Derivative WorksSome rights reserved by kimderby
© 2011 Brian Collinson
2238 Constance Drive, Oakville, Ontario (near Mississauga)

 

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