Notwithstanding its negative influence, Jung well understood the daimonic nature of the unconscious, and that the compensatory effects of the shadow upon individuals, couples, groups and nations could be beneficial as well: ‘‘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’’ (cited in Diamond, p. 96). 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 projec​ts….

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