Similar to several members in the psychosynthesis community, I have suffered from an abuse of power by being involved in a so-called "spiritual group." The time of my experiences coincides approximately with the time the abuse of power at the San Francisco Center took place. It took many years to absorb and accept this unique chance of growth I was given. After leaving the group, painfully, step by step I proceeded to take apart, one piece at the time, where the so-called "teachings" strayed from the truth. And more often than not, it was ever so slightly off. It took quite an effort to learn precise discernment in order to see where I had been drawn in. Through the years which followed, deep transformation, learning and healing took place which now allow me to be less frightened by the "shadow." It has been most important for me to name what took place, and to call it the "Abuse of Power." This allows me to address it directly; it renders it accessible, less vague, and open to the possibility of transformation.

The term "shadow" was coined by a giant in Western psychology, Jung. Here I would like to emphasize my appreciation of his contributions to Western psychological thought. However, I would also like to look at the concept of "shadow" from my own current perspective.

Today, the term "shadow" has become part of our everyday psychological jargon and it is commonly thought to refer to those repressed negative contents of the unconscious (lower and higher/superconscious in Psychosynthesis) hidden from the personality (Jung, 1964). Although I could find only two pages written on the "shadow" in Jung's collected writings, it is amazing to note the variety and numbers of "shadow" books and articles based on these two pages.

Jung, himself, developed his psychological perspective and "shadow" theory from his personal background, very likely influenced by his negative childhood experiences (letters to Freud, 1912, Jung's sexual abuse as a boy), (Masson 1980), (Baumgart 1987), (Goldwert 1986), (Wirtz 1988). Thus, Jung's perception of the "shadow" theory must be seen as interwoven with his personal experiences.

This use of the word "shadow" in psychology led me to examine the term "shadows" in a broader sense. What is a shadow? It is definitely not the opposite of light. There is no opposite of light, since darkness is merely the absence of light. Light illuminates anything in its path. A shadow is created as a result of the brightness and position of the light, the position of the viewer, and the size of the object in its path. All play a role in determining the size, length, and intensity of the shadow. It is actually quite an elusive phenomenon.

During the existence of the San Francisco Institute, I understand, the words "elemental in the shadow" became important and came to be viewed as "loaded". If so, why then do we use the same words to describe the abuse of power in Psychosynthesis? From my personal perspective it seems "shadow," even when applied to a different context, must still be "loaded" for those in the Psychosynthesis community who were part of the San Francisco Center.

Due to its elusive nature, I no longer use the word "shadow" in my psychotherapeutic language, neither to label parts of the unconscious as such, nor to designate negative contents of the unconscious. In my understanding, it is the unconscious (lower and higher/superconscious) and especially its disowned and disliked aspects which in fact contain my potential for human growth and evolution.

Instead of using the word "shadow," I relate such unconscious (lower and higher/superconscious) events to an abuse of power. It is far less elusive than "shadow." Abuse of power follows specific parameters and can be recognized using defined criteria (Hassan, 1993).

Abuse can be spiritual, mental, emotional, and physical and can occur simultaneously or in any combination and to various degrees. Abuse of power takes place when one in a position of power fears loss of that power and control and so feels compelled to dominate and control others. When specific controls are in place, such as Behavior Control, Information Control, Thought Control, and Emotional Control, abuse takes place.

Examining our present day organizations from these perspectives leaves me with the sad recognition that abuse of power is an everyday occurrence. I dare say, it is the basis of the hierarchical structures in our society. Because society is composed of individuals, its structures represent the sum of individual psychological patterns and expressions. As individuals, the degree of inner abuse of power determines the degree of abuse we bring into the outer world and to others.

Our most crucial task is to heal the abuse within. To recognize, accept, and love the inner abuser is part of the process of an individual's organic growth. This love and acceptance allows it to relax and eventually to transform (heal). The degree of transformation of inner abuse is in direct relationship to my capacity for true self acceptance and compassion. The greater the acceptance and compassion for the inner unwanted abuser, the less abuse is possible within and without. Allowing the qualities of the heart to unfold provides space for the acceptance and healing of my pain connected to the abuse.

Over the past few years, I have given much thought and attention to educating and disseminating information on the issue of "abuse of power," especially concerning the participants of our professional training programs at the Psycho-Political Peace Institute. As part of the regular curriculum at the Institute since 1988, we offer a seminar on mind manipulation which examines the control mechanisms of so called "spiritual groups" and suggest ways of working therapeutically with people exiting a cult or similar group. The trauma of exiting such a group is tremendous and takes many years to heal.

Since spring of this year, another structure was put in place to allow students in our training programs to have access to an outside support in case of possible abuse by an instructor or therapist. This "safe place" consists of two people, a man and woman, who are not involved in giving therapy to students and not involved in teaching at the Institute but are available to give support. I see this as an initial step in approaching the issue of "abuse of power" in psychological institutions.

RESOURCES

• "Letters to Freud, 17th of May 1912", Exchange of Letters Freud-Jung, Zurich, 1976.
  
• Baumgart, U., 1987, p 114, King Drosselbart and the female image of C.G. Jung, (Translation from German title, König Drosselbart und C.G. Jungs Frauenbild, Olten).
  
• Goldwert, M., Child abuse and neglect, No 10, 1986, pp 555-557, "Childhood seduction and the spiritualization of psychology, the case of Jung and Rank."
  
• Hassan, S., 1993, Cult-mind manipulation, (Translation from German title, Ausbruch aus dem Bann der Sekten, RoRoRo Verlag, Hamburg).
  
• Masson, J., 1986, What happened to your child? The repression of the seduction theory of Sigmund Freud, (Translation from German title, Was hat man dir, du armes Kind, getan? Sigmund Freuds Unterdrückung der Verführungstheorie, Reinbeck).
  
• Wirtz, U., 1989, Murdering the soul, incest and therapy, pp 44-46, (Translation from German title, Seelenmord, Inzest und Therapie, Kreuz Verlag, Zürich).