The Persona and Shadow in Jungian Psychology
The persona, which Carl Jung used to refer to the social mask worn by individuals to meet social expectations, is an important concept in understanding someone, especially if you’re interested in how they navigate areas where there has been substantial psychic trauma. It’s what people see, what they present to the world, to get accepted, to avoid conflict. This persona is useful in the world of social life, but can become overidentification to the superficial, overshadowing the real, deep you. The shadow (and its repressed aspects of the psyche) is juxtaposed with the persona, as laid out by Jung. The shadow includes traits, impulses and desires an individual is unwilling or uncomfortable with relating to his or her idea of himself or herself. Yet Jung notes that the shadow is not an evil thing — the shadow possesses untapped energy and potential which can be integrated into consciousness to bring wholeness and self realization.
Jung made a mistake while interpreting the Surah al-Kahf by focusing his interpretation only on this surah. As a result of his mistake, the following point of view was developed. If the concept of psyche is evaluated within the framework of the whole Quran, one can develop a more accurate perspective of the psyche.
Jordan Peterson takes this one step further by saying that a hero is not someone so harmless but it is someone who confronts his shadow, accepts his ability to destroy but in an orderly manner. Peterson uses his example of the nurturing mother who can become a ferocious defender of her child to show that one must have the capacity to be strong and, yes, aggressively moral.
The Islamic Concept of Nafs
In Islamic spirituality, the concept of nafs aligns closely with Jung’s ideas of the self and its inner struggles. The nafs represents the self in its various stages of development, ranging from the base desires to the purified state. It is categorized into three primary states:
Nafs al-Ammārah (The Commanding Self):
This stage represents the base and unrefined self, inclined toward desires, sins, and lower impulses. It is the “shadow” of the human soul, embodying traits like anger, greed, and arrogance. The Qur'an describes this state:
Nafs al-Lawwāmah (The Self-Reproaching Soul):
In this stage, an individual becomes aware of their flaws and struggles against their base desires. It corresponds to the confrontation of the shadow in Jungian terms, where the individual begins the process of self-awareness and refinement. The Qur’an swears by this state:
Nafs al-Mutmaʻinnah (The Tranquil Soul):
This is the highest state of the self, characterized by peace, submission to Allah, and moral purity. It reflects the integrated self in Jungian psychology, where the shadow is harmonized, and the individual achieves inner and outer balance.
The Hero and the Monster in an Islamic Context
The notion that “the hero has to be a monster” resonates with Islam’s emphasis on jihad al-nafs, the inner struggle against one’s base desires. While Peterson’s “monster” represents the capacity for strength and controlled aggression, Islam provides a framework for refining these impulses and using them in service of Allah and humanity.
Embracing the Shadow through Jihad al-Nafs
Islam teaches that acknowledging and refining the nafs al-ammārah is essential for spiritual growth. Suppressing the darker impulses without understanding or controlling them can lead to hypocrisy or uncontrolled outbursts. Instead, a Muslim is encouraged to engage in self-reflection, repentance, and spiritual practices to transform these impulses into virtues.
@something_outoflife
The persona, which Carl Jung used to refer to the social mask worn by individuals to meet social expectations, is an important concept in understanding someone, especially if you’re interested in how they navigate areas where there has been substantial psychic trauma. It’s what people see, what they present to the world, to get accepted, to avoid conflict. This persona is useful in the world of social life, but can become overidentification to the superficial, overshadowing the real, deep you. The shadow (and its repressed aspects of the psyche) is juxtaposed with the persona, as laid out by Jung. The shadow includes traits, impulses and desires an individual is unwilling or uncomfortable with relating to his or her idea of himself or herself. Yet Jung notes that the shadow is not an evil thing — the shadow possesses untapped energy and potential which can be integrated into consciousness to bring wholeness and self realization.
Jung made a mistake while interpreting the Surah al-Kahf by focusing his interpretation only on this surah. As a result of his mistake, the following point of view was developed. If the concept of psyche is evaluated within the framework of the whole Quran, one can develop a more accurate perspective of the psyche.
Jordan Peterson takes this one step further by saying that a hero is not someone so harmless but it is someone who confronts his shadow, accepts his ability to destroy but in an orderly manner. Peterson uses his example of the nurturing mother who can become a ferocious defender of her child to show that one must have the capacity to be strong and, yes, aggressively moral.
The Islamic Concept of Nafs
In Islamic spirituality, the concept of nafs aligns closely with Jung’s ideas of the self and its inner struggles. The nafs represents the self in its various stages of development, ranging from the base desires to the purified state. It is categorized into three primary states:
Nafs al-Ammārah (The Commanding Self):
This stage represents the base and unrefined self, inclined toward desires, sins, and lower impulses. It is the “shadow” of the human soul, embodying traits like anger, greed, and arrogance. The Qur'an describes this state:
"Indeed, the soul is a persistent enjoiner of evil, except those upon which my Lord has mercy." (Surah Yusuf, 12:53)
Nafs al-Lawwāmah (The Self-Reproaching Soul):
In this stage, an individual becomes aware of their flaws and struggles against their base desires. It corresponds to the confrontation of the shadow in Jungian terms, where the individual begins the process of self-awareness and refinement. The Qur’an swears by this state:
"And I do swear by the self-reproaching soul." (Surah Al-Qiyāmah, 75:2)
Nafs al-Mutmaʻinnah (The Tranquil Soul):
This is the highest state of the self, characterized by peace, submission to Allah, and moral purity. It reflects the integrated self in Jungian psychology, where the shadow is harmonized, and the individual achieves inner and outer balance.
"O tranquil soul, return to your Lord, well-pleased and pleasing to Him." (Surah Al-Fajr, 89:27-28)
The Hero and the Monster in an Islamic Context
The notion that “the hero has to be a monster” resonates with Islam’s emphasis on jihad al-nafs, the inner struggle against one’s base desires. While Peterson’s “monster” represents the capacity for strength and controlled aggression, Islam provides a framework for refining these impulses and using them in service of Allah and humanity.
Embracing the Shadow through Jihad al-Nafs
Islam teaches that acknowledging and refining the nafs al-ammārah is essential for spiritual growth. Suppressing the darker impulses without understanding or controlling them can lead to hypocrisy or uncontrolled outbursts. Instead, a Muslim is encouraged to engage in self-reflection, repentance, and spiritual practices to transform these impulses into virtues.
@something_outoflife