Author: Psychedelics Today

Psychedelic shadow work is central to the transformative potential of entheogens, helping us confront and integrate hidden parts of our psyche.

Psychedelic experiences, in and of themselves, do not create lasting change by chance or passively – they require active participation. Entheogens can open the doors to the unconscious and invite us to make meaning from its contents. Shadow work supports this soul-manifesting process by helping us embrace our hidden parts so that we may become fully actualized. 

What is the Shadow?

Psychotherapist Carl G. Jung coined the term “shadow” to describe the instincts, drives, and emotions we consciously and unknowingly repress but whose malignant impacts we feel.

The shadow contains our darkest secrets, covert desires, and obscured emotions. It holds our greatest fears and our fullest potential; it is the source of intuition, wisdom, and individuation. And yet, most of us reject it because we fear the truth – that we are both good and evil, loving and hateful, angry and calm, devastated and joyful, masculine and feminine.

“The shadow is a living part of the personality and therefore, wants to live with it in some form. It cannot be argued out of existence or rationalized into harmlessness,” said Jung in Archetypes and the Collective Unconscious.

Yet we disguise our undesirable traits, in part, to get along in polite society.

This process is necessary, according to the late psychedelic-assisted therapy pioneer Ann Shulgin. After all, we can’t enact our darkest fantasies of rear-ending every insufferable driver who cuts us off. We need executive control via the ego to quell such drives.

However, the issue arises when we overcorrect and deny our shadow’s existence.

When we hide from unflattering elements of ourselves, like aggression, guilt, power-hunger, and greed, we paradoxically give these traits more control over our lives. Unseen shadows show up unexpectedly, like when we lash out over minor frustrations, sabotage our career because of unacknowledged fears of success, or spout passive-aggressive remarks instead of confronting conflict directly. Unprocessed shame or guilt can manifest as perfectionism, and buried feelings of inadequacy may elicit a compulsive need to control. 

“A man who is possessed by his shadow is always standing in his own light and falling into his own traps,” wrote Jung. 

But just as we suppress unfavorable qualities, we also bury our brightest traits.

What is the Golden Shadow?

The “golden shadow” refers to these constructive qualities, such as confidence, creativity, compassion, leadership, and joy. We see these characteristics in others but sometimes fail to recognize them within ourselves because we feel unworthy, afraid of failure, or unfamiliar with how to embody them. 

Kyle Buller, M.S., Psychedelics Today co-founder and psychedelic integration therapist, notes that many of us come from environments where positivity is unwelcomed.

“People may find it hard to experience joy because they associate it with guilt or shame, or they might feel that the therapeutic focus should be about the ‘darker emotions’ when it comes to shadow work. They may want to shut the good feelings down. This can be a great opportunity to work with the golden shadow,” said Buller. 

Whether golden or dark, the shadow must emerge from hiding so we can reclaim our autonomy. But we must do the work to coax it out. 

How to Expose the Unconscious: Shadow Work

Ido Cohen, Psy.D. and lead instructor of the course, Navigating the Jungian Shadow with Psychedelics, defines shadow work as the practice of becoming conscious.

“We develop our ability to be aware and embody what we are conscious of,” Cohen told Psychedelics Today.

Psychedelics are one of the best ways to do this work because they “activate and amplify the psyche and our emotional, somatic and spiritual dimensions.” Dreams, hypnosis, and life transitions are also excellent catalysts. 

Dreams
Jung believed dreams offer a direct path to the unconscious through their symbols. He suggested that themes like falling could represent a fear of failure, being chased might signify an unresolved conflict, and dark figures could convey unaddressed desires. He advocated that processing and analyzing such symbols illuminates the shadow. 

Hypnosis
According to Ann Shulgin, Ericksonian hypnosis is another powerful shadow work method. This approach leads patients into a trance, where they descend a stairway deep into their inner world. When they reach the basement, they confront the shadow, which they see as a fierce animal. The hypnotist instructs them not to fear the beast but to enter its form and experience the world through its eyes. This merging allows them to harness the shadow as an ally rather than an enemy.

Transitions
Major life transitions, such as losing a loved one or experiencing a midlife crisis, can also ignite shadow work, whether we choose it or not. Such events break down our defenses and ego structures, leaving us vulnerable to repressed emotions, drives, and conflicts that demand our attention in order to grow. 

Psychedelics
Psychedelic experiences are perhaps the most reliable path into the depths of our souls because they fundamentally change the way we think, feel, see, and perceive our inner and outer worlds. Entheogens teleport us directly beyond the ego’s veil into the unknown

“Psychedelics offer a unique opportunity to face our repressed parts head-on. They allow access in ways that regular psychotherapy may not​,” said Buller. 

How Can Shadow Work Arise During Psychedelic Journeys?

Psychedelics help us access the shadow by disrupting the way our neural networks communicate and perceive stimuli. This process reduces activity in the brain’s default mode network (DMN), which governs our sense of self and ego.

When the DMN quiets, boundaries between consciousness and unconsciousness blur. The resulting experience excavates stifled thoughts, memories, emotions, and visions while allowing us to interact with them from an open and receptive state. 

Shadow work can happen naturally during these journeys. We might even transcend the unconscious labels of “good” vs. ” bad” while stepping outside our sticky parts to merge with something greater than ourselves. Such interconnected insights are transformative, but they are not necessarily the norm. 

Psychedelics often reveal harrowing traumas and wounded parts that we may be unskilled to face. This confrontation can spark intense anger, grief, or shame. Our ego will resist the discomfort to protect us, but its efforts will paradoxically exacerbate it. We may become overwhelmed, overly identified with the pain, or completely detached from reality.

These very real risks are a crucial reason navigating the shadow with psychedelics often requires support, especially when we’re inexperienced with these substances. 

The Importance of Support in Psychedelic Shadow Work

Psychedelic-assisted therapy, preparation and integration coaching, and group processing provide critical foundations to face and embrace unconscious aspects of the self.

Skilled practitioners know how to hold space for every part of us to emerge. If we’re experiencing unresolved rage, therapists or facilitators can help us feel and release it.

“Anger is a major emotion that people often struggle to express. We [as practitioners] might ask, ‘What would it look like to express this anger?’ It could mean yelling, shaking, or verbalizing. Clients may even direct anger toward the therapist in place of the person they’re really angry at,” said Buller, who added that projections are O.K. within the confines of the practitioner’s comfort and safety boundaries.

Psychedelic facilitators also invite us to stick with the feelings we may want to oppose.

“When clients experience discomfort, we might ask, ‘Can you find pleasure in this sensation?’ Sometimes, the edge of discomfort is where the real work begins,” said Buller.

Buller explains that from a holotropic breathwork perspective, amplifying emotional expression is the key to expunging it from our system.

However, the edge is sometimes too dangerous to approach, and effective practitioners know when to pull back the reins.

“We don’t push shadow work agendas on clients. If you go too quickly, the parts might rebel. Instead, we take a slow approach and partner with the client so they can eventually go deeper,” said Buller.

This alliance allows practitioners to determine when digging into the shadow’s contents is appropriate and when it could inflict harm.  

Integrating Psychedelic Shadow Work  

After confronting the shadow, we must begin the process of integration, where we interpret and act on our findings. Some of the most effective integration methods involve working with a therapist, coach, or support group.

“Ideally, we want to start with a safe process of slowly digesting our psychedelic insights. We can then form a relationship of curiosity, inquiry, and then change,” said Cohen.

The change piece can be the most challenging because it mandates that we rewire our lives to match the authentic selves we’ve been hiding for so long. We may need to quit a job, end a marriage, or restructure relationships with friends, family, and substances. Such radical shifts often require reliable help and compassionate accountability. 

Therapists trained in psychedelic integration, especially those using frameworks like Jungian analysis or Internal Family Systems (IFS), are well-suited for effective shadow work because they provide a structured approach to processing unconscious material.

Jungian therapists can help interpret the symbolic messages of psychedelic visions, such as the tiger, whose archetype might signify repressed feminine essence, aggression, or independent spirit.

Analysts can also help us make sense of bodily sensations, postures, memories, and emotions.

“We then want to understand the shadow material within the larger context. How was it formed, what’s its use, and more. This will allow us to start weaving together a narrative, opening us to intergenerational and environmental influences and having more compassion with ourselves,” said Cohen.

In the context of IFS, therapists can help us integrate the shadow using parts language. They may guide us in understanding that the tiger is a protector part, fiercely defending our vulnerable exiled parts, such as our traumatized inner child from suffering. Such terminology prevents us from overidentifying with the stifled rage and allows for a more harmonious and balanced sense of self. 

The Bottom Line 

Psychedelic shadow work is transformative, especially in the context of powerful journeys and integration. It provides a framework for understanding the visions, sensations, and thoughts that arise during altered states of consciousness and invites us to engage further. In turn, psychedelics calm our ego and amplify our psyche so we may embrace our inner outcasts as missing puzzle pieces to the fullest expression of our humanity. 

Although the late psychologist and mystic Carl Jung died in the 1960s, his ‘inner self’ legacy is enjoying an organic revival, synchronizing with the resurgence of psychedelics.

Jung’s work provides a reliable road map for a psychedelic trip through the unconscious, and contemporary psychedelic explorers are hungry to learn more about his profound teachings.

Why Jung Appeals to a Broad Psychedelic Audience

Jung’s enduring transpersonal principles can help us interpret and understand complex non-ordinary experiences, whether they’re brought on by psychedelic compounds or other endogenous methods.

Thus, his insights resonate with a broad audience: licensed therapists, reiki practitioners, guides, yogis, integration coaches, breath workers, and others. 

“We’re in need of tools that help us to articulate what’s going on at that level of depth,” says Jungian analyst-in-training and clinical psychology doctoral student MacKenzie Amara. “…we don’t have [many tools] to articulate what’s happening when we get into the messy place of extreme emotional catharsis and symbolic representation through the form of visions and communication with ancestors who have been long dead.”

Understanding Archetypes on Jung’s Terms

In order to comprehend Jung’s psychospiritual philosophies, it’s crucial to first understand some basic Jungian concepts and terms. Jung believed that the psyche (mind, body, soul) is composed of three parts: the ego (or personal conscious), the personal unconscious (unique, containing suppressed memories), and the collective unconscious. 

The collective unconscious is a domain of primordial images and symbols that evoke meaning and connection across races, cultures, and nationalities. According to Jung, these symbols contain ‘ancestral memory’, which is inherited. Our ancestral roots and dreams provide insights into the collective unconscious, which shapes our perceptions, knowledge, and experiences.

Within this realm, four main archetypes reflect our beliefs, values, motivations, and morals. The four main Jungian archetypes are: 

1. The Self: The Self emerges when the ego integrates with both the conscious and unconscious aspects of our minds. It represents the culmination of an individual’s spiritual journey, known as individuation. Through individuation, each person realizes their unique, cosmic identity.

2. The Persona: The Persona refers to the various social masks we wear. We present different aspects of ourselves depending on the social context, such as at work, with family, or with friends. The development of the persona is influenced by upbringing, culture, and environment.

3. The Shadow: The Shadow contains the parts of our personality that we repress, discard, and hide. These can include traits we are unaware of or do not appreciate. While prejudices and biases originate from the shadow, it is not entirely negative; it also holds potential strengths and hidden talents.

4. The Anima or the Animus: These archetypes represent the ideal feminine (anima) and masculine (animus) aspects within us. The animus embodies masculinity in a woman’s psyche, while the anima embodies femininity in a man’s psyche. Society often discourages the expression of these opposite-gender traits. Integrating the anima or animus is a crucial step in the process of individuation.

Due to intense engagement with archetypes during psychedelic experiences, individuals risk having their personal worldviews disassembled in the process.

“Jungian theory lends itself to people that have had spiritual, transgressive, or transpersonal experiences more than those that are kind of stuck in a rational materialistic worldview,” Amara explains.

These transpersonal experiences make the Self the focal point of the journey of individuation. 

Carl Jung’s Inner Self Explained

The Self is central to Jung’s worldview, merging consciousness and unconsciousness to represent the whole psyche. We are born with a sense of unity, but as we grow and focus on the outer world—school, work, relationships—we form an ego and lose this unity, neglecting our inner world.

Jung identified two life stages: the outer world and the inner world. As adults, we often experience tension between our conscious and unconscious minds, leading to a midlife crisis. This signals the need to nurture our inner life.

Life’s challenges can bring a “dark night of the soul,” where societal values fail us. This prompts a quest to reconnect with our soul, though many avoid this confrontation. Embracing our suffering can lead to psychic growth, uniting our conscious and unconscious realms.

Through this process, known as individuation, we integrate the ignored parts of our unconscious, regaining wholeness and inner harmony.

Carl Jung’s Process of Individuation 

As we turn inward, we encounter individuation, a central theme in Jung’s work. Individuation integrates our unconscious with the conscious, restoring the wholeness of the Self. This process, akin to self-actualization, involves breaking free from societal and cultural norms to become a unique individual. Successful individuation provides deep-rooted stability, like an ancient oak tree, supporting us through life’s storms.

Individuation heals the split between the conscious and unconscious, allowing our true Self to emerge. This journey creates turbulence as we realize our conventional world and unconscious world often conflict. The conventional world shapes our beliefs and behaviors, creating a structured reality. In contrast, the unconscious is chaotic and tumultuous, divided into the personal and collective unconscious. The personal unconscious contains everything outside our conscious awareness.

From birth, we operate largely on autopilot, influenced by external conditioning. This conditioning shapes our ego and self-perception, leading to a split and psychic imbalance. Psychedelics can help repair this split, aligning our conscious and unconscious minds.

Jung, Psychedelics, and “Ego Death”

Carl Jung coined an often used term in psychedelic vernacular: ego death. Ego death refers to a compromised sense of self, and it’s a state that’s coveted by many psychonauts. While some consider it an end goal of psychedelic work, it’s really the first step towards a return to wholeness. So, why is this idea prevalent in the psychedelic community? 

“Psychedelics are what we call psycho-pumps for individuation. Meaning psychedelics are connectors to personal and collective unconscious; what gives you more of the unconscious material to then work with,” Dr. Ido Cohen explains.

This idea results in the common sentiment that psychedelics are “ten years of therapy in one day.”

While Cohen doesn’t think it’s necessarily accurate, he believes people are trying to say, “Wow, psychedelics can really open up the barrier to the personal and collective unconscious which then a flood of information comes in.” 

This shedding of a one-sided self-identity holds true in above ground and underground psychedelic settings, as people jump-start their individuation. Insights can follow that may lead a person to explore what has been relegated to the basement of their psyche, or the “shadow.” When we learn to dance with the shadow, we empathize and relate with all of mankind on a profound level, Cohen says. 

Learning to Dance with the Shadow

As a midlife crisis arises, or we enter a dark night of the soul, and the process of individuation begins and we come face to face with our shadow. This daunting task is referred to as doing “shadow work,” (another Jungian term gaining popularity in licensed and underground settings alike). 

At first glance, we may see our shadow and assume it is evil or an enemy. But our shadow is part of us, and can’t be abandoned or avoided. As we familiarize ourselves with the shadow, we learn that it is not to be feared, as it is only dark or hostile when it is ignored or misunderstood. Thus, it’s critical to understand what the shadow really is. 

What is the Shadow?

The shadow encompasses all the psychic elements we reject and hope to discard by casting them into the depths. It includes the traits we’ve ignored, disowned, or removed from ourselves, forming our personality in the process. The shadow is the unknown dark side of our personality, representing everything we desire not to be.

The shadow includes negative and primitive human emotions and impulses: selfishness, rage, greed, pride, and lust. Anything we reject in ourselves as evil, intolerable, or less than ideal forms the shadow. It’s a repository of both negative and positive qualities we no longer claim. Within this mix, we find the shadow’s hidden treasures.

Cohen notes, “There is also the golden shadow, which includes beautiful aspects we repressed due to our upbringing or environment.” 

This could mean rediscovering playfulness or sexuality. Or it could reveal latent talents, like a lawyer discovering a talent for writing or an athlete becoming a chef. It often emerges in psychedelic settings, inspiring life changes like new careers, divorces, or relocations. However, it’s crucial to provide quality integration and a solid container to help individuals make sound decisions and avoid regret.

The shadow compensates for what we lack. For instance, if a person is aggressive, the shadow reflects empathy and tenderness. If they’re shy, it reflects confidence and assertiveness. Honoring and accepting the shadow is an intense spiritual exercise, revealing our potential and the ideal self we strive to become.

Carl Jung’s Psychedelic Guidance is Here to Stay

For the Western mind, unaccustomed to Indigenous worldviews that embrace plant spirits and entities, Jung’s concept of the inner self offers all psychedelic practitioners an invaluable tool to navigate the mind-manifesting unknown. Think of Carl Jung as a trustworthy psychic sherpa: he guides us through the peaks and valleys of the timeless and boundless realms of human consciousness (and unconsciousness), helping us reconnect with our soul.