“… just as evening gives birth to morning, so from the darkness arises a new light, the stella matutina, which is at once the evening and the morning star – Lucifer, the light-bringer.”[1]
“… only with the rise of Christianity did the devil, the “eternal counterpart of Christ,” assume his true form, and that the figure of Antichrist appears on the scene already in the New Testament…. this creature of darkness was destined to be the medicina, …”[2]
“Christianity and modern science have de-demonized Nature, which means that the European has consistently taken back the demonic powers out of the world into himself, and has steadily loaded his unconscious with them. Out of man himself the demonic powers rise up in revolt against the supposed spiritual constraints of Christianity.”[3]
“In Psychology and Alchemy (CW 12) I had occasion to interest myself in the integration of Satan. For, as long as Satan is not integrated, the world is not healed and man is not saved. But Satan represents evil, and how can evil be integrated? There is only one possibility: to assimilate it, that is to say, raise it to the level of consciousness.”[4]
“The modern world is desacralized, that is why it is in a crisis. Modern man must rediscover a deeper source of his own spiritual life. To do this, he is obliged to struggle with evil, to confront his shadow, to integrate the devil. There is no other choice.”[5]
“… good and evil are real powers, and if you forget for a moment that they are real, you are in the devil’s kitchen: you simply lose the identity with yourself.”[6]
“Active Hope is a practice…. it is something we do rather than have. It is a process we can apply to any situation, and it involves three key steps…. take a clear view of reality;… identify what we hope for in terms of the direction we’d like things to move in or the values we’d like to see expressed; … we take steps to move ourselves or our situation in that direction.”[7]
This essay was sparked by a student’s lamenting the dark, seemingly hopeless post-election reality. My overhearing this baleful statement must have resonated with my psyche, as that night I had a dream telling me to discuss Lucifer, the light-bearer, and the many ways we can employ hope–the “active” kind of hope described by Joanna Macy and Chris Johnstone, defined in the quotation above. This essay, as a result, has two parts: understanding the devil’s nature and role, as Jung describes it, and how, in light of this understanding, we can take actions to foster a positive future.
The Nature and Role of Lucifer
With 287 citations to Satan/devil/Lucifer just in the Collected Works alone,[8] Jung had a lot to say about this powerful archetype. Growing up as the son of a minister,[9] Jung spent years hearing about Satan’s temptation of Eve,[10] his conversations with God on ways to torment Job,[11] and his “fall” from Heaven with the birth of his younger brother, Jesus.[12]
Fluent in Latin at an early age,[13] Jung also knew that one of Satan’s names–Lucifer–means “light-bearer,”[14]and later, as he formulated his archetypal psychology, Jung recognized that, as an archetype living in all of us, Satan has both a positive and a negative meaning.[15] Jung went so far as to state that this “creature of darkness”[16] would become the “medicina,” the medicine or healing pharmakon for humanity.[17]
How so? By provoking us to wake up, by getting us to recognize what’s really going on, and by providing numerous opportunities for us to “wrest new insights and light from the hands of the gods.”[18]
Jung regarded Lucifer as an inner energy that acts much like an agent provocateur or the proverbial burr under the saddle,[19] rousing us from our humdrum life, to
rise to the challenges that life presents us. Satan provokes us with experiences that hit our pride[20]–times when we are shown our inferiority or ineptitude–to goad us into coming to terms with our shadow.[21] By confronting us with “ultimate moral decisions”[22] that can foster our becoming more consciousness, the devil helps each of us to do justice to Nature and to our unique human nature as a personality.[23]
Lucifer can also help us see the true quality of our time. For over a thousand years people put the emphasis on Christ. Jung knew that this meant a counter-balancing enantiodromia would be inevitable,[24] and we have been living in the era of Satan since about the year 1000 CE.[25] Working actively since then, Satan has produced many manifestations which Jung regarded as the devil’s handiwork, e.g. rationalism, intellectualism, doctrinairism,[26] and a host of other -isms in our contemporary world,[27] in addition to the hundreds of wars, large and small.
Jung was explicit that our era is presenting us with the task of recognizing the reality of evil,[28] and, as individuals, we could use this insight to wise up to the Lucifer that lives within us. Jung looked back and noted how time and again we have seen, in the last 150 years, upwellings of our collective Lucifer, e.g. in the two World Wars,[29]the development of the atomic and hydrogen bombs,[30] global warming,[31] and the rise of dictators in the 21stcentury.[32] Ours is a time when we are being called to the “devil’s kitchen,”[33] not to sup (nowhere would there be a spoon long enough!),[34] but to come to attention, to be on high alert to spot instances in daily life when we cross paths with our inner tempter, as we are tested in some way.[35]
Jung would have us be mindful of our inner lumen naturae,[36] our inner natural light through which Lucifer offers us enlightenment and an expansion of consciousness, but this gift requires self-awareness.[37] For those unmindful of this light, Lucifer becomes the father of lies[38] and the source of the “orgies of propaganda”[39] causing “ruin”[40] for millions of people.
To counter this propaganda, we must remember that “the spirit of truth”[41] resides in us as human beings, but our “inner voice”[42] can bring evil before us in tempting and convincing ways. Discernment is essential in order for us to turn what seems to be evil into a source of healing and illumination.[43] Jung valued the medieval alchemists in this regard for their awareness that Lucifer has the potential to serve us as the mediator and uniter of opposites.[44] Like Gerhard Dorn,[45] George Ripley[46] and other alchemists, we must take up the task of consciously holding the tension of the opposites.[47]
Thanks to the results of the 2024 election, we will have multiple opportunities in the coming years to participate in what Jung called “the eternal human drama”[48] of wrestling with the shadow,[49] our inner devil. Such encounters with Lucifer can present situations in high relief–with stark differentiation of good and evil (making discernment easier)–helping us to clarify our values, and offering us the chance to avoid the “ostrich policy”[50] which Jung found so deplorable, since it is the way many people try to deny the reality of evil. That won’t be possible in the years ahead.[51]
In Jung’s view, Lucifer had the ability to take the initiative and make things happen:[52] he brought humans the arts and sciences, with his Promethean way of wresting insights and light from the hands of the gods.[53] In our mundane reality Lucifer gives us the wherewithal to assert ourselves against the “gods” of sloth, greed, pride, envy, lust, wrath and gluttony,[54] thus increasing our consciousness; and he serves as “the true principium individuationis,”[55]which can help us grow, individuate, and form a unique personality.
Actions Fostering a Positive Future
In this section we shift from generalities to specific practical things we can do to lighten the burden of dark times and enjoy enlightenment. Note the repeated “light:” our English word has two meanings, both relevant here.[56]The noun refers to our ability to shift our thinking and behaviors so as the “see the light,” and achieve a more positive, upbeat perspective on reality, while the adjective notes how negative beliefs are heavy and can wear us down and kill our hope. In short, if we wish to light the metaphorical candle in the darkness of the moment, we must interject some levity[57] into our daily life–giving ourselves a daily “laughsitive” to ensure regular hilarity,[58] and make repeated conscious efforts to reperceive what’s going on in ways that uplift and energize us.
Jung urged his students to make a “widening out of our consciousness,”[59] by realizing that we can choose how we perceive, reframe, and think about ourselves and events in our lives. For example, we can choose to reject the false notion of “rugged individualism”[60] which would have us believe we are “self-made,” isolated entities unrelated to other beings. In reality we are part of the web of life, and as such, we can experience guidance from the Earth itself[61]and view ourselves as playing a pivotal role in the larger scheme of things.[62] None of us is an “accident” or superfluous, so wherever we find ourselves, we have a role to play that matters.
Rather than feeling useless or bereft of resources to deal with the darkness, we can focus on the gifts in our lives.[63] Due to the materialism of our culture, we hear “gifts” and think of diamond rings and fancy sports cars, but much more meaningful and useful are gifts like the ability to see, hear, move and breathe. By having an attitude of gratitude for simple things, we can increase our “psychological buoyancy,”[64] making us less likely to feel overcome by sorrow, and more aware of our true wealth.
The material form of wealth tends to “set people against each other,”[65] while the soul-nourishing wealth in health, enthusiasm and “mutual belonging”[66] within a community of trusted companions enriches life in ways that cannot be stolen. Enthusiasm, in particular, is a valuable renewable resource. The etymology explains its value: the Greek “en” + “theos” means “in God,”[67] and the activities we do with enthusiasm put us in divine company, with all the power and energy that implies.
By reframing situations, we can open up to new possibilities.[68] Rather than fearing times of crisis, we can view them as a wake-up call to engage our full attention,[69] sparing us the boredom of a predictable life.[70] Likewise with bad news: might it hold value, in being the very thing that gets us to act in a way that makes life more satisfying?[71] Jung reminded his students of this possibility when he told the Chinese story of the villagers who lamented a young man’s broken leg, while his father was not so sure that it was a great misfortune. His attitude proved true when the army came through the area calling up all the able-bodied men for a war. We must not allow value judgments to dampen our spirits.[72]
Jung knew that nothing is ever wasted,[73] so we can reframe our life experiences (even the harsh and unpleasant ones) as valuable and enriching, fostering our understanding and empathy.[74] If we feel guilty or fearful, these feelings can be reminders of how grateful we are for divine forgiveness and for the guidance and protection of the Self, our inner wisdom.[75] We can reframe uncertainty as a reminder of our freedom, strength and resiliency,[76] and frustration as a natural part of the process of social change.[77] Knowing that the “good life” means more than the accumulation of “stuff,” we can redefine “success” to mean reaching a goal that is personally significant, while contributing to the well-being of our world.[78]
Joseph Campbell would have us regard what seem like “obstacles” as “threshold guardians”[79]–inner energies that help us see life as an adventure story that prompts creative responses and calls forth our courage and determination.[80] However unpleasant, dire or overwhelming the future may be, we always have the freedom to see what’s going on as a call to us to discover a wider sense of ourselves, to find hidden talents and depths in ourselves,[81] to uncover an inner strength which can open us to a whole new set of possibilities,[82] if we are open to change and transformation.[83]
With his familiarity with Latin, Jung knew the etymology of “anxiety” is angustus, the Latin for “narrow,”[84]and many times when we feel anxious, it is due to viewing reality from a perspective that is too narrow. Choosing to widen our viewpoint can relieve anxiety and give us more energy.[85] We can, for example, widen our definition of activism, beyond the usual images of marches, protests and campaigns,[86] to include the many ways our daily habits and lifestyle can support healing the world when we spurn the “need, greed and speed”[87] values of mainstream culture and appreciate what Jung called kairos time, the rhythms and timings of Nature.[88]
By widening our vision, we can spot the many allies we have–not only friends and fellow travelers, but all the beings which make up the web of life–so many more resources than we usually are aware of.[89] As we identify with nature, we can feel its protection and be nurtured by the spiritual experiences it provides us, and this identification can pull us out of the narrow preoccupation we may have with personal details, into a larger, more magical experience of being alive.[90]
We can lessen our anxiety also by widening our understanding of self-interest.[91] The usual way we think of “self-interest” is illustrated in the question “What’s in it for me?” with “me” regarded as an isolated individual “looking out for #1,” but in reality this selfish view has been creating the mess we now face in our world, as it defies ecological reality. All of us as humans are enmeshed in the larger scheme of things, so our real “self”-interest means “looking out for the well-being of all.”[92]
It can be helpful in dark times to spot our old habits of thinking and consciously change them if they keep us stuck in gloom. For example, we can shift from thinking of power as a noun (“power over”) to power as a verb (“power-with”), to foster the empowerment of everyone.[93] Rather than lamenting about what is going on, we can instead regard our situation as a powerful goad to strengthen our resilience and creativity.[94] Our individualistic culture sees people as isolated, but we can choose to identify with our “ecological self,”[95] which embeds us in a wider reality, allied with many other beings. If we feel worried about our resources, wondering “What can I gain?” we can change the question to “What can I give?”–a query that helps to remind us we’re part of a team with all of Gaia’s riches available to us when we act for the highest good of all beings.[96] We can recognize the value of process thinking (rather than static thinking), so as to foster our viewing reality more as a flow in which everything is continually moving from one state to another.[97] This type of thinking can help us to be patient, as it counters the “hurry sickness” prevalent in our society.
Beyond reperceiving, reframing, widening perspectives and shifting our thinking, we can also look for uplift and support from the communities within which we live–the plural, because “community” has multiple meanings: geographical, in the sense of the town or neighborhood in which we live; relational, in terms of family, blood ties and life partners; notional, as those with whom we share values and a general outlook on life; and–less commonly acknowledged–the ecological community within which we live, and on whom we rely (usually completely unconsciously) for our existence.[98] Depending on our family history, our personality type, our history of experiences in our neighborhood, and our level of ecological awareness, we are likely to garner support from some of these communities more than others.
As we noted earlier in this essay, “rugged individualism” is a myth. Centuries ago John Donne reminded us that “no man [or woman] is an island,”[99] and in myriad ways we have all been born and raised through the auspices of others, be they parents, grandparents, foster parents, teachers, mentors, investors etc. Each of us is part of many larger circles beyond our individual self–family, friends, town/city residents, human society and, as the largest circle, the web of life.[100]
At each of these levels we have potential sources of help, advice, guidance and nurturance. Having a warm, close trusted group of people around us in dark times is an essential part of surviving and thriving, as these reliable networks help us discover our strengths, provide us with news, and offer opportunities for learning, healing and adventure.[101] We are better equipped to spot new possibilities and to explore new ground when we share endeavors and set goals with friends.[102] When life throws us obstacles, we can find our way past them by drawing on the fellowship and wisdom born from the pooled experiences of our allies.[103]
When we know we are not alone–that we can turn to others for steadying in crunch times–a foundation of resilience forms from our mutual commitment to getting through whatever life presents.[104] Community helps us counter feelings of insecurity and, as we serve purposes larger than ourselves, our lives become more satisfying and meaningful.[105]
This becomes even more so when, as our ecological self, we open to the support of Gaia and then operate with a sense of a spiritual connection with other life forms.[106] As Jung recognized in his appreciation of the concept of sympatheia,[107] we, along with all other beings,”suffer together” on the physical plane, as we continue to degrade the Earth. All of us–plants, animals, soil, even microbes–share the same desire for a livable earth. We can tap into this wider, natural ecological community for a host of benefits, including: finding both inner and external resources to tap for help and support;[108] feeling more securely rooted in life, and sure of the rightness of where we are and what we are doing;[109] developing a deeper sense of security when helpers show up unbidden, as we serve a purpose larger than ourselves;[110] encountering mysterious forces that show up in times of need;[111] and enjoying a heightened sense of a spiritual connection with something beyond our ken.[112]
In my experience, some of these “helpers” present what can only be regarded as miracles, like the time when I (stupidly) tried to move a huge refrigerator, realized it was about to fall on me, yelled “Help!” and a big burly man appeared, grabbed the refrig, moved it into place and then disappeared! Or the time when, at my most morose moment, a slight old man with a big fluffy dog walked past me on the rec path, and said “Sue, it will be okay; everything will work out,” and when I turned to ask how he knew my name, he and the dog had disappeared! Truly, when we enlist in the community of Gaia’s helpers, we can have some very mysterious moments that offer unforgettable proof of the existence of the community of helpful forces!
In Active Hope,[113] Joanna Macy and Chris Johnstone provide a multitude of tips and techniques to help us “face the mess we’re in without going crazy.”[114] I include a few of these below.
When feeling tired or burned out:
- take time consciously to relax, stop, rest, get more sleep
- practice the “3 B’s”–the bed, the bath and the bus are recognized locations that can reenergize, rejuvenate and promote flashes of inspiration
- focus on your breath, and give thanks with the exhalations for whatever is sustaining you in the moment
- identify what or who drains, demoralizes or exhausts you, while also identifying what nourishes and energizes you
- reflect on your past, to appreciate the steps you have taken and the adventures you have experienced
When facing bad news:
- share with trusted community members the truth about what you know, see, and feel, which can help to digest the news and allow feelings to move through you, rather than trying to hold things in[115]
- bring fears out into the open so they lose their power to haunt you[116]
- draw out feelings by giving them some form, such as a shape or color on paper, or a texture in clay, or a sound with your voice [117]
When needing encouragement and/or empowerment:
- imagine a crowd of ancestors cheering you on in what you are doing to help the world[118]
- stay motivated by honing your ability to catch an inspiring vision[119]
- hold on to inspiration by writing or making some other tangible manifestation of the inspiring idea[120]
- foster empowerment by telling yourself “I empower myself by…” or “What empowers me is…” and then filling your life with these actions or experiences[121]
- name your strengths so as to make them more available to you[122]
- review all the major events in your life and celebrate them for bringing you to this time and place[123]
And don’t forget the very first action we mentioned: the vital role of levity–providing yourself with regular “doses” of laughter, to lighten life and brighten the darkness.
Conclusion
Satan comes with darkness, and in his form as Lucifer, he can bring us light, levity and enlightenment. In this, our American karmic payback time,[124] we face many challenges. More than ever we need to rely on both our outer allies–friends, family, mentors, teachers–and our inner allies–the variety of characters in our “inner city”[125]–shadow figures, senex and puer, anima and animus, and, most of all, the Self, our divine wisdom. The Self can speak to us in many ways, e.g. via seeming miraculous interactions with non-human beings, in our dreams, in synchronicities in outer life, in physical conditions in our bodies, and in flashes of intuition and inspiration.
Jung would stress our inner allies, for the simple reason that they will never leave us, are ever ready to respond when we reach out to them, and can help us feel more secure the more we come to trust them.[126] Trust is not formed in a day,[127] and most Americans are extraverted and looking within may seem odd or unappealing. So multiple activities have been included in this essay toward helping Introverts and Extraverts find ways through the darkness toward whatever helps in finding the light that offers comfort.
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[1] Jung, Collected Works 13, ¶299. Hereafter Collected Works will be abbreviated CW.
[2] Jung, CW 14 ¶148.
[3] Jung (1977), 151. This statement was part of an interview Jung gave to Peter Schmid, published in Die Weltwoche on May 11, 1945.
[4] CW 12 ¶227.
[5] Jung (1977), 230. This statement was part of an interview Jung gave to Mircea Eliade at the 1952 Eranos Conference.
[6] Jung (1998), 209.
[7] Macy & Johnstone (2012), 3. Hereafter Macy & Johnstone (2012) will be abbreviated M&J.
[8] CW 20, pp. 209-210 & 415.
[9] Paul Jung was the pastor of three small rural churches; Bair (2003), 7,19,24.
[10] Gen. 3:6.
[11] Job 1:8-12; 2:3-6.
[12] Luke 10:18.
[13] His father taught Jung Latin when he was 6 years old; Jung (1965), 17.
[14] “Lucifer” is a conflation of lux,lucis (“light”) and ferre (to carry/bear); Lewis & Short (1969), 1088 & 737.
[15] CW 10 ¶461; all archetypes have bi-polarity.
[16] CW 14 ¶148.
[17] Ibid.
[18] Jung (1984), 584.
[19] CW 11 ¶620.
[20] “Letter to Frau Emma von Pelt,” Letters, I, 15 January 1944, 341-342.
[21] Jung (1998), 354.
[22] CW 17 ¶319.
[23] Ibid.
[24] CW 11 ¶694; cf. CW 9ii ¶77.
[25] The first thousand years of the era of Pisces was the era of Christ, the first “fish” of the Pisces duo; the second is Satan, Christ’s elder brother; CW 9ii ¶141.
[26] Ibid.
[27] Jung frequently railed against -isms; for a detailed exposition and the numerous citations on this, see the blog essay “The -ism: One of Jung’s Bêtes Noires,” archived on the Jungian Center web site.
[28] CW 9i ¶567.
[29] Alberto Moravia, in Jung (1977), 188-189.
[30] “Letter to Adolf Keller,” Letters (25 February 1955), 229-230.
[31] Jung died in 1961, so he did not live to experience the global effects of our warming climate, but he certainly cared about nature and would be vociferous in calling for responses to cut our carbon emissions. For Jung’s thoughts on nature, see the blog essay “Jung on Living as Part of Nature,” archived on our web site.
[32] E.g. Hitler and Stalin, in Jung’s time, both of whom Jung detested; CW 10 ¶517.
[33] Jung (1998), 209.
[34] The original phrase–“to eat with the fiend use a long spoon”–is from the Squire’s tale, in Chaucer’s Canterbury Tales.
[35] Jung (1965), 261.
[36] CW 13 ¶303.
[37] Ibid.
[38] Ibid.
[39] Ibid.
[40] Ibid.
[41] CW 11 ¶694.
[42] CW 17 ¶319.
[43] Ibid.
[44] CW 9ii ¶141.
[45] For the 78 citations Jung makes to Dorn, see CW 20, p. 28.
[46] For the 84 citations Jung makes to Ripley, see CW 20, pp. 34-35.
[47] Mircea Eliade, in Jung (1977), 227.
[48] Ibid., 231.
[49] Ibid., 230-231.
[50] CW 9i ¶567.
[51] CW 9ii ¶141.
[52] CW 11 ¶620.
[53] Jung (1984), 584-585.
[54] These are the seven “deadly” sins.
[55] CW 11 ¶470.
[56] World Book Encyclopedia Dictionary, II, 1128-1129.
[57] The Latin root of “levity” is levis, meaning “light;” ibid., 1123.
[58] I owe these neologisms to Swami Beyondanda, aka Steve Behrman.
[59] Jung (1984), 223.
[60] Jung regarded individualism as “an unnatural usurpation, a freakish, impertinent pose that proves its hollowness by crumpling up before the least obstacle.” Americans term it “rugged.” Jung did not. CW 17 ¶292.
[61] M&J, 212.
[62] Ibid.
[63] Ibid., 43.
[64] Ibid.,
[65] Ibid., 134.
[66] Ibid.
[67] World Book Encyclopedia Dictionary, I, 656.
[68] M&J, 85.
[69] Ibid., 230.
[70] Ibid., 221.
[71] Ibid., 71.
[72] Ibid.
[73] This is a key law of Nature.
[74] M&J, 188.
[75] Ibid., 56.
[76] Ibid., 229-230.
[77] Ibid., 186.
[78] Ibid., 213.
[79] Campbell (1949), 77.
[80] M&J, 165.
[81] Ibid., 41.
[82] Ibid.,
[83] Ibid., 85.
[84] Lewis & Short (1969), 119.
[85] M&J, 213.
[86] Ibid.
[87] Mipham (2003), 21.
[88] CW 10 ¶398.
[89] M&J, 41.
[90] Ibid., 86.
[91] Ibid., 94.
[92] Ibid., 100.
[93] Ibid. 116-117.
[94] Ibid., 233.
[95] Ibid., 76.
[96] Ibid., 114.
[97] Ibid., 166.
[98] Ibid., 141.
[99] Donne, “Devotions,” 17.
[100] M&J, 90.
[101] Ibid., 191-192.
[102] Ibid., 128.
[103] Ibid., 192.
[104] Ibid., 137.
[105] Ibid., 125.
[106] Ibid., 137.
[107] The Greek is literally “with suffering” (pathos + syn); Liddell & Scott (1978), 584 & 765; cf. CW 8 ¶924-925.
[108] Ibid., 118.
[109] Ibid., 219.
[110] Ibid., 217.
[111] Ibid., 192.
[112] Ibid., 137.
[113] This book is well worth a thoughtful read.
[114] This is the sub-title of M&J.
[115] M&J, 71.
[116] Ibid., 77.
[117] Ibid., 78-79.
[118] Ibid., 152.
[119] Ibid., 163.
[120] Ibid., 166.
[121] Ibid., 118.
[122] Ibid., 226.
[123] Ibid., 237.
[124] Transiting Pluto has come to conjunct the United States’ natal Pluto, after 248 years, a configuration that marks a “ripening” of karma. Sakoian & Acker (1973), 224.
[125] This is Jungian analyst Daryl Sharp’s term for the host of inner energies that lie within us; he named his publishing house “Inner City Press.”
[126] M&J, 92.
[127] Jesus recognized that it takes time to build trust, when he urged his followers to store up treasures in heaven, implying actions over time. Matt. 6:19.
