2022/06/28

Shadow (psychology) - Wikipedia Carl Yung

Shadow (psychology) - Wikipedia

Shadow (psychology)

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Main article: Egosyntonic and egodystonic
For broader coverage of this topic, see Transpersonal psychology, Complex (psychology), and Emotional conflict.

In analytical psychology, 

the shadow (also known as ego-dystonic complex, repressed id, shadow aspect, or shadow archetype) is an unconscious aspect of the personality that doesn't jibe with the ego ideal, leading the ego to resist and project the shadow. 

In short, the shadow is the self's emotional blind spot, 

projected (as archetypes—or, metaphoral-psychological complexes, personified within the collective unconscious); e.g., trickster.[1][2][3][4][5]

Overview[edit]

For broader coverage of this topic, see Denial (Freud) and Dissociation (psychology).
See also: Dark triad

[T]he development [and size] of the shadow runs parallel to that of the ego[.][6]

— Jolandi Jacobi

The repression of one's id prevents shadow integration.[7][8] Freud and Jung coalesce at Plato, wherein id rejects the nomos.[9] Persona is contradistinct to shadow.[10] The personal shadow is unconscious—id and biography—suppressed under the superego's ego-ideal (q.v., A Note Upon the Mystic Writing Pad).[11] The shadow is projected onto one's social environment as cognitive distortions.[12]

From one perspective, the shadow "is roughly equivalent to the whole of the Freudian unconscious";[13] and Carl Jung himself asserted that "the result of the Freudian method of elucidation is a minute elaboration of man's shadow side unexampled in any previous age".[14]: 63  Contrary to a Freudian definition of shadow, however, the Jungian shadow can include everything outside the light of consciousness and may be positive or negative. Because one tends to reject or remain ignorant of the least desirable aspects of one's personality, the shadow is perceived to be largely negative. There are, however, positive aspects that may also remain hidden in one's shadow (especially in people with low self-esteem, anxieties, and false beliefs).[15] "Everyone carries a shadow", Jung wrote, "and the less it is embodied in the individual's conscious life, the blacker and denser it is."[16] It may be, in part, one's link to more primitive animal instincts,[17] which are superseded during early childhood by the conscious mind.

Jung stated the shadow to be the unknown dark side of the personality.[18] According to Jung, the shadow, in being instinctive and irrational, is prone to psychological projection, in which a perceived personal inferiority is recognized as a perceived moral deficiency in someone else. Jung writes that, if these projections remain hidden, "the projection-making factor (the Shadow archetype) then has a free hand and can realize its object—if it has one—or bring about some other situation characteristic of its power".[19] These projections insulate and delude individuals by acting as a constantly thickening veil of illusion between the ego and the real world.

Collective shadow[edit]

Main article: Psychopomp
For broader coverage of this topic, see Mephistopheles and Daimon.
See also: Collective trauma and Odin

The shadow of the collective unconscious—or the superego's projective identification of uncertainty—identifies with the mythological figure of the devil.[20][21] The collective shadow is ancestral (i.e., in-group and out-group: dehumanization; e.g., hate crime).[22][23]

Appearance[edit]

For broader coverage of this topic, see Masking (personality) and Censorship (psychoanalysis).

Jung called all these figures ['Shadow, Self, Ego, Anima,' etc.] "the little people" [, a 'tongue-in-cheek' reference to Homunculus ].[24][25]

— James Hillman

The shadow may appear in dreams and visions,[26] in various forms and typically "appears as a person of the same sex as that of the dreamer."[27]: 175  The shadow's appearance and role depend greatly on the living experience of the individual because much of the shadow develops in the individual's mind rather than simply being inherited in the collective unconscious. Nevertheless, some Jungians maintain that "the shadow contains, besides the personal shadow, the shadow of society...fed by the neglected and repressed collective values."[28]

Interactions with the shadow in dreams may shed light on one's state of mind. A conversation with an aspect of the shadow may indicate that one is concerned with conflicting desires or intentions. Identification with a despised figure may mean that one has an unacknowledged difference from the character, a difference which could point to a rejection of the illuminating qualities of ego-consciousness. These examples refer to just two of many possible roles that the shadow may adopt and are not general guides to interpretation. Also, it can be difficult to identify characters in dreams—"all the contents are blurred and merge into one another...'contamination' of unconscious contents"[27]: 183 —so that a character who seems at first to be a shadow might represent some other complex instead.

Jung also made the suggestion of there being more than one layer making up the shadow. The top layers contain the meaningful flow and manifestations of direct personal experiences. These are made unconscious in the individual by such things as the change of attention from one thing to another, simple forgetfulness, or a repression. Underneath these idiosyncratic layers, however, are the archetypes which form the psychic contents of all human experiences. Jung described this deeper layer as "a psychic activity which goes on independently of the conscious mind and is not dependent even on the upper layers of the unconscious—untouched, and perhaps untouchable—by personal experience."[29]

Encountering the shadow[edit]

Main article: Active imagination
For broader coverage of this topic, see Dialectic, Dialogic, Hero's journey, and Katabasis.

Shadow work is practiced through active imagination with daydreaming and meditation; the experience is then mediated by dialectical interpretation through art.[30]

The eventual encounter with the shadow plays a central part in the process of individuation. Jung considered that "the course of individuation...exhibits a certain formal regularity. Its signposts and milestones are various archetypal symbols" marking its stages; and of these "the first stage leads to the experience of the shadow."[31] If "the breakdown of the persona constitutes the typical Jungian moment both in therapy and in development,"[32] it is this that opens the road to the shadow within, coming about when "beneath the surface a person is suffering from a deadly boredom that makes everything seem meaningless and empty...as if the initial encounter with the Self casts a dark shadow ahead of time."[27]: 170  Jung considered as a perennial danger in life that "the more consciousness gains in clarity, the more monarchic becomes its content...the king constantly needs the renewal that begins with a descent into his own darkness"[33]: 334 —his shadow—which the "dissolution of the persona" sets in motion.[34]

"The shadow personifies everything that the subject refuses to acknowledge about himself"[35]: 284  and represents "a tight passage, a narrow door, whose painful constriction no one is spared who goes down to the deep well."[35]: 21 

[If and when] an individual makes an attempt to see his shadow, he becomes aware of (and often ashamed of) those qualities and impulses he denies in himself but can plainly see in others—such things as egotism, mental laziness, and sloppiness; unreal fantasies, schemes, and plots; carelessness and cowardice; inordinate love of money and possessions...[27]: 174 

The dissolution of the persona and the launch of the individuation process also brings with it "the danger of falling victim to the shadow ... the black shadow which everybody carries with him, the inferior and therefore hidden aspect of the personality"[36]—resulting in a merger with the shadow.

Merging with the shadow[edit]

For broader coverage of this topic, see Positive disintegration and Anagoge.

According to Jung, the shadow sometimes overwhelms a person's actions; for example, when the conscious mind is shocked, confused, or paralyzed by indecision. "A man who is possessed by his shadow is always standing in his own light and falling into his own traps...living below his own level."[35]: 123  Hence, in terms of the story of Dr. Jekyll and Mr. Hyde, "it must be Jekyll, the conscious personality, who integrates the shadow ... and not vice versa. Otherwise the conscious becomes the slave of the autonomous shadow."[37]

Individuation inevitably raises that very possibility. As the process continues, and "the libido leaves the bright upper world...sinks back into its own depths...below, in the shadows of the unconscious."[38] so too what comes to the forefront is "what was hidden under the mask of conventional adaptation: the shadow", with the result that "ego and shadow are no longer divided but are brought together in an—admittedly precarious—unity."[39][full citation needed]

The effect of such "confrontation with the shadow produces at first a dead balance, a standstill that hampers moral decisions and makes convictions ineffective ... nigredo, tenebrositas, chaos, melancholia."[33] Consequently, as Jung knew from personal experience: "In this time of descent — one, three, seven years, more or less — genuine courage and strength are required",[40] with no certainty of emergence. Nevertheless, Jung remained of the opinion that while "no one should deny the danger of the descent [...] every descent is followed by an ascent",[41] and assimilation of — rather than possession by — the shadow becomes a possibility.

Assimilation of the shadow[edit]

For broader coverage of this topic, see Metanoia (psychology) and Post-traumatic growth.
Not to be confused with Enlightenment (spiritual).

Enantiodromia launches a different perspective. "We begin to travel [up] through the healing spirals...straight up."[40]: 160–1  Here the struggle is to retain awareness of the shadow, but not identification with it. "Non-identification demands considerable moral effort [which] prevents a descent into that darkness"; and though "the conscious mind is liable to be submerged at any moment in the unconscious...understanding acts like a life-saver. It integrates the unconscious."[42][full citation needed] This reincorporates the shadow into the personality, producing a stronger, wider consciousness than before. "Assimilation of the shadow gives a man body, so to speak,"[14]: 239  thereby providing a launch pad for further individuation. "The integration of the shadow, or the realization of the personal unconscious, marks the first stage in the analytic process ... without it a recognition of anima and animus is impossible."[43] Conversely, "to the degree in which the shadow is recognised and integrated, the problem of the anima, i.e., of relationship, is constellated,"[35]: 270n  and becomes the centre of the individuation quest.

Carolyn Kaufman wrote that "in spite of its function as a reservoir for human darkness—or perhaps because of this—the shadow is the seat of creativity;"[44] so that for some, it may be that "the dark side of his being, his sinister shadow...represents the true spirit of life as against the arid scholar."[45] Nevertheless, Jungians warn that "acknowledgement of the shadow must be a continuous process throughout one's life;"[46] and even after the focus of individuation has moved on to the animus/anima, "the later stages of shadow integration" will continue to take place—the grim "process of washing one's dirty linen in private,"[47] of accepting one's shadow.

See also[edit]

Further reading[edit]

  • Abrams, Jeremiah. 1995. The Shadow in America. Nataraj.
  • Abrams, Jeremiah, and Connie Zweig. 1991. Meeting the Shadow: The Hidden Power of the Dark Side of Human Nature. Tarcher. ISBN 0-87477-618-X
  • Arena, Leonardo Vittorio. 2013. The Shadows of the Masters. ebook.
  • Bly, Robert. 1988. A Little Book on the Human Shadow, edited by William Booth. San Francisco: Harper and Row. ISBN 0-06-254847-6
  • Campbell, Joseph, ed. 1971. The Portable Jung, translated by R. F. C. Hull. New York: Penguin Books.
  • Johnson, Robert A. 1993. Owning Your Own Shadow: Understanding the Dark Side of the Psyche. Harper San Francisco, 128 pp. ISBN 0-06-250754-0.
  • —— 1989. Inner Work: Using Dreams and Creative Imagination for Personal Growth and Integration. Harper San Francisco, 241 pp. ISBN 0-06-250431-2.
  • Neumann, Erich. 1990. Depth Psychology and a New Ethic (reprint ed.). Shambhala. ISBN 0-87773-571-9.
  • Zweig, Connie, and Steve Wolf. 1997. “Romancing the Shadow.” Ballantine.
  • —— “Meeting the Shadow of Spirituality.”

References[edit]

  1. ^ Beebe, John (2004). "Understanding consciousness through the theory of psychological types". In Cambray, Joseph; Carter, Linda (eds.). Analytical Psychology: Contemporary Perspectives in Jungian Analysis. Advancing Theory in Therapy. Routledge. p. 110. ISBN 978-1-58391-999-6. Opposing Personality [...] Senex/Witch [...] Trickster [...] Demonic Personality [...] EGO-DYSTONIC COMPLEXES Shadow.
  2. ^ Solomon, Hester McFarland (2004). "The ethical attitude in analytic training and practice". In Cambray, Joseph; Carter, Linda (eds.). Analytical Psychology: Contemporary Perspectives in Jungian Analysis. Advancing Theory in Therapy. Routledge. p. 251. ISBN 978-1-58391-999-6. The shadow, that portion of the self that the ego designates as bad and projects as unwanted, carries what is treacherous and subversive ⁠— what is unethical and immoral ⁠— within the self and hides it, relegating its contents to unconscious areas within the psyche where it can be lived out in projection, using and abusing the other as a vehicle for the bad aspects of the self.
  3. ^ Jung, Carl (1971). "Aion: Phenomenology of the Self (The Ego, the Shadow, the Syzygy: Anima/Animus)". In Campbell, Joseph (ed.). The Portable Jung. Penguin Books. pp. 145, 146. ISBN 978-0-14-015070-4. The shadow is the moral problem that challenges the whole ego-personality [...] To become conscious of it involves recognizing the dark aspects of the personality as present and real. [...] dark characteristics[...]the inferiorities constituting the shadow[...]have an emotional nature, a kind of autonomy, and accordingly an obsessive or, better, a possessive quality. [...] These resistances are usually bound up with projections, which are not recognized as such, and their recognition is a moral achievement beyond the ordinary.
  4. ^ Hillman, James (1977). Re-Visioning Psychology. Harper. p. 128. ISBN 978-0-06-090563-7. Archetypal psychology envisions the fundamental ideas of the psyche to be expressed of persons—Hero, Nymph, Mother, Senex, Child, Trickster, Amazon, Puer and many other specific prototypes bearing the names and stories of the Gods. These are the root metaphors.
  5. ^ Avens, Roberts (1977). "The Image of the Devil in C. G. Jung's Psychology". Journal of Religion and Health. 16 (3): 196–222. Retrieved 2022-06-25. The shadow symbolizes our 'other side,' the unrecognizable and disowned, animal-like personality rejected by the ego. [...] [T]he trickster, in Jung’s psychology, is the collective shadow figure par excellence.
  6. ^ Le Guin, Ursula K. (1975). "The Child and the Shadow". The Quarterly Journal of the Library of Congress. 32 (2): 139–148. Retrieved 2022-06-25. Jolande Jacobi wrote that[.]
  7. ^ Avens, Roberts (1977). "The Image of the Devil in C. G. Jung's Psychology". Journal of Religion and Health. 16 (3): 196–222. Retrieved 2022-06-25. [M]odern civilization provides inadequate opportunities for the shadow archetype to become individuated because in childhood our animal instincts are usually punished by parents. This leads to repression: the shadow returns to the unconscious layer of the personality, where it remains in a primitive, undifferentiated state.
  8. ^ Le Guin, Ursula K. (1975). "The Child and the Shadow". The Quarterly Journal of the Library of Congress. 32 (2): 139–148. Retrieved 2022-06-25. The shadow is all that gets suppressed in the process of becoming a decent, civilized adult. [... it's] man's thwarted selfishness, his unadmitted desires, the swearwords he never spoke, the murders he didn't commit. The shadow is the dark side of his soul, the unadmitted, the inadmissible.
  9. ^ Demos, Raphael (1955). "Jung's Thought and Influence". The Review of Metaphysics. 9 (1): 71–89. Retrieved 2022-06-25. As for the 'shadow' side of human nature (on which there is no difference of opinion between Freud and Jung) we may remind ourselves of Plato's phrase that 'in all of us, even those that are the most respectable, there is a lawless, wildbeast nature which appears in sleep' [...] (Republic 571-2)
  10. ^ Demos, Raphael (1955). "Jung's Thought and Influence". The Review of Metaphysics. 9 (1): 71–89. Retrieved 2022-06-25. [T]he polarity of opposites[...]persona-shadow[.])
  11. ^ Humphrey, Caroline (2015). "Shadows Along the Spiritual Pathway". Journal of Religion and Health. 54 (6): 2376–2388. doi:10.1007/s10943-015-0037-2. Retrieved 2022-06-25. Jung construed [...] the personal shadow, [as] a biological and biographical shadow unique to each person, consisting of whatever innate instincts and transpersonal potentials we have suppressed in the course of adapting to society, along with archaic and traumatic memories [of the unconscious]. [...] The personal shadow is rooted in the shadow of our social group, which has moulded our ego-ideal and world view[.]
  12. ^ Spivack, Charlotte K. (1965). "THE JOURNEY TO HELL: SATAN, THE SHADOW, AND THE SELF". The Centennial Review. 9 (4): 420–437. Retrieved 2022-06-25. The major activity of the shadow is what Jung calls projection. [...] cast[ing] forth its ruling [negative] emotions [...] into other people ('people don't like me') or [...] considers [everything] a hostile, malevolent environment ('the world is against me').
  13. ^ Anthony Stevens, On Jung (London 1990) p. 43
  14. ^ Jump up to:a b Jung, C. G. 1993. The Practice of Psychotherapy. London.
  15. ^ Young-Eisendrath, P. and T. Dawson. 1997. The Cambridge Companion to Jung. Cambridge University Press. p. 319.
  16. ^ Jung, C.G. 1938. "Psychology and Religion". In Psychology and Religion: West and East, Collected Works of C.G. Jung 11. p. 131
  17. ^ Jung, C.G. 1952. "Answer to Job." In Psychology and Religion: West and East, Collected Works of C.G. Jung 11. p. 12.
  18. ^ Roberts, Gwilym Wyn, and Andrew Machon. 2015. Appreciative Healthcare Practice: A guide to compassionate, person-centred care. M&K. ISBN 1907830936. p. 71.
  19. ^ Jung, C.G. 1951. "Phenomenology of the Self." In The Portable Jung. p. 147.
  20. ^ Avens, Roberts (1977). "The Image of the Devil in C. G. Jung's Psychology". Journal of Religion and Health. 16 (3): 196–222. Retrieved 2022-06-25. [A]s superstition holds, a man without shadow is the devil himself. [...] The devil[...]can be regarded as God's dissatisfaction with himself, a projection of his own doubt [...] The devil here is a psychopomp[.]
  21. ^ Humphrey, Caroline (2015). "Shadows Along the Spiritual Pathway". Journal of Religion and Health. 54 (6): 2376–2388. doi:10.1007/s10943-015-0037-2. Retrieved 2022-06-25. So it is originally a darkness of obscurity and mystery, rather than a darkness of degeneracy, disease or 'evil'. [...] a byproduct of our tendency to repress impulses which are anathema to our ego-ideals[.]
  22. ^ Humphrey, Caroline (2015). "Shadows Along the Spiritual Pathway". Journal of Religion and Health. 54 (6): 2376–2388. doi:10.1007/s10943-015-0037-2. Retrieved 2022-06-25. Jung construed [...] the collective shadow, an ancestral shadow which [has been] accrued in the course of history in respect of each collectivity [...] both particularistic social groups and the human species as a whole.
  23. ^ Le Guin, Ursula K. (1975). "The Child and the Shadow". The Quarterly Journal of the Library of Congress. 32 (2): 139–148. Retrieved 2022-06-25. The shadow is projected outward, onto others. There's nothing wrong with me—it’s them.
  24. ^ Hillman, James (1977). Re-Visioning Psychology. Harper. p. 22. ISBN 978-0-06-090563-7.
  25. ^ Humphrey, Caroline (2015). "Shadows Along the Spiritual Pathway". Journal of Religion and Health. 54 (6): 2376–2388. doi:10.1007/s10943-015-0037-2. Retrieved 2022-06-25. Jung tended to personify the shadow as an autonomous sub-personality[.]
  26. ^ Le Guin, Ursula K. (1975). "The Child and the Shadow". The Quarterly Journal of the Library of Congress. 32 (2): 139–148. Retrieved 2022-06-25. The shadow stands on the threshold between the conscious and unconscious mind, and we meet it in our dreams, as sister, brother, friend, beast, monster, enemy, guide.
  27. ^ Jump up to:a b c d von Franz, Marie-Louise. [1964] 1978. "The Process of Individuation." In Man and his Symbols, edited by C. G. Jung. London: Picador. ISBN 0-330-25321-2.
  28. ^ Fordham, Michael. 1978. Jungian Psychotherapy. Avon. p. 5.
  29. ^ Jung, C.G. The Structure and Dynamics of the Psyche. p. 148.
  30. ^ Humphrey, Caroline (2015). "Shadows Along the Spiritual Pathway". Journal of Religion and Health. 54 (6): 2376–2388. doi:10.1007/s10943-015-0037-2. Retrieved 2022-06-25. Learning to [day]dream [...] is advisable for the serious practitioner of shadow work, and Jung developed the technique of active imagination to this end. If we carve out a regular space—time for silence and solitude, we may discern the murmurings of another voice within us or the spontaneous formation of an image in our mind [...] afterwards we need to record our experiences to render the memorable by writing a message, drawing an image, performing a dance sequence or vocalising a melody (cf. Hannah 1991; Rowan 2005, pp. 125-147)
  31. ^ Jacobi, J. 1946. The Psychology of C. G. Jung. London. p. 102.
  32. ^ Homans, Peter. 1979. Jung in Context. London. p. 102.
  33. ^ Jump up to:a b C. G. Jung, Mysterium Coniunctionis (London 1963)
  34. ^ Jung, C. G. 1953. Two Essays on Analytical Psychology. London. p. 277.
  35. ^ Jump up to:a b c d Jung, C.G. The Archetypes and the Collective Unconscious (London 1996).
  36. ^ Jung, C. G. 1954. "Psychology of the Transference." In Practice of Psychotherapy, Collected Works 16. London. p. 219.
  37. ^ Stevens, Jung p. 50
  38. ^ Jung, C. G. 1944. Psychology of the Unconscious. London. pp. 181–82.
  39. ^ Jung "Psychology"[full citation needed] pp. 238–39
  40. ^ Jump up to:a b Bly, Robert, and Marion Woodman. 1999. The Maiden King. Dorset.
  41. ^ Jung, C. G. Symbols of Transformation (London 1956) pp. 357, 375
  42. ^ Jung, "Psychology"[full citation needed] pp. 260, 266, and 269
  43. ^ Jung, C. G. Aion: Researches into the Phenomenology of the Self. (London 1959) p. 22
  44. ^ Kaufman, Carolyn. "Three-Dimensional Villains: Finding Your Character's Shadow." Archetype Writing: The Writer's Guide to Psychology.
  45. ^ Jung, C. G. Memories, Dreams, Reflections (London 1983) p. 262
  46. ^ Hart, David L. 1977. "The classical Jungian school." In The Cambridge Companion to Jung, edited by P. Young-Eisendrath and T. Dawson. Cambridge: Cambridge University Press. p. 92
  47. ^ Stevens, On Jung p. 235

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Harper's Encyclopedia of Mystical and Paranormal Experience by Rosemary Ellen Guiley | Goodreads

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Harper's Encyclopedia of Mystical and Paranormal Experience

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Marion Zimmer Bradley (Introduction)
4.03 · Rating details · 94 ratings · 4 reviews
Painstakingly researched by top experts in the field. Over 400 in-depth cross referenced entries - from Alchemy to Zen and beyond.


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Feb 15, 2022Jean-Pierre Vidrine rated it really liked it
This is a thoroughly engaging volume on the subject of paranormal phenomena. Some entries are quite exhaustive, while I feel that others could have been more so.
It really wins out by including figures and subjects that others might relegate to more mundane categories like Freud and masks.
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Dec 12, 2019Calypso Illusion (Jessie) rated it it was amazing · review of another edition
Love it, such a great source for all things mystical and cryptozoological!
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Nov 23, 2012Lyle Appleyard rated it it was amazing
Not an easy read, but a very educational one. Lots of information. It covered everything from religion to ESP to the people involved. Very comprensive. A very good reference. Good to read a bit at a time.
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Harper's Encyclopedia of Mystical and Paranormal Experience 
by Rosemary Ellen Guiley 

is destined to be a classic in the understanding of mystical experience--a comprehensive, lavishly illustrated, A-to-Z guide. It is the most substantial one-volume encyclopedia of its kind in more than twenty-five years. 50 black-and-white photos.



Publisher ‏ : ‎ Book Sales; 2nd edition (July 1, 1994)
Language ‏ : ‎ English
Hardcover ‏ : ‎ 682 pages
ISBN-10 ‏ : ‎ 0785802029
ISBN-13 ‏ : ‎ 978-0785802020
Item Weight ‏ : ‎ 2.56 pounds
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Rosemary Ellen Guiley


I work full-time in the paranormal and metaphysical fields, which means I lead a most unusual and highly adventurous life. I have written more than 50 books, including single-volume encyclopedias, on a variety of topics, A-Z, angels to zombies and everything in between. I cover the entire spectrum of the paranormal, for everything fits together, even the paranormal and the metaphysical. My work is part of my spiritual journey; probing into the Unknown, the Other Side, and other dimensions is my search for Truth.

I undertake field investigations of ghosts, UFOs, aliens, ultraterrestrials, Shadow People, Bigfoot, mysterious creatures, Djinn, demons, angels, fairies and more. I am frequently out on the road, and I have had plenty of first-hand experiences of many of the things I document in my books. We live on an "Interdimensional Earth" that is increasingly revealing itself as our consciousness expands. My work is devoted to the how and why we have other-reality experiences, and to helping people understand their experiences and integrate the value of them into life. I also deal with problem hauntings and spirit attachments.

On the metaphysical side, my work is devoted to helping people develop their spiritual path for more enlightened and prosperous living. My areas of emphasis are angels; dreams and dreamwork; intuitive, psychic and manifestation skills; the afterlife; spirit communication; meditation and prayer; past lives; and other experiences of an intense spiritual nature. I am a certified hypnotist with the International Hypnosis Federation, and have trained in various energy healing modalities.

In addition to my research and writing, I keep a busy media and lecture schedule, publish a complimentary e-newsletter called "Strange Dimensions," and run my own publishing and productions company, Visionary Living, Inc.


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NRSV | Cain And Abel | Christianity

NRSV | Cain And Abel | Christianity
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Why is the NRSV Bible far less popular than the NIV Bible? - Quora

Why is the NRSV Bible far less popular than the NIV Bible? - Quora

Why is the NRSV Bible far less popular than the NIV Bible?

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Kory Schneider
B.A. in Religious Studies & History of Christianity, University of Wisconsin - Madison (Graduated 2013)1y

The NRSV is popular with people who want to know what the people who wrote the Bible wrote, while the NIV is popular with people who are okay with a translation that is influenced by sectarian and political disagreements.
Related questions
Between the King James version, NKJV, NIV, NASB and NRSV, which translation of the Bible is the most accurate?
Which Bible version is better, the KJV or the NRSV?
Why do some people say the NIV is a horrible translation of the Bible?
What is the difference between NASB and NIV?
How popular is the NRSV of the Bible compared with the KJV? I am a Brit wishing to learn more having not attended church really since school.


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Mark Thomase
Studied Theology at Fuller Theological SeminaryAuthor has 1.4K answers and 28.8M answer views9mo
There are many good comments here about the differences between the NIV and NRSV in terms of style and accuracy, and I agree with them. Both Bibles are good translations.

But only one person has mentioned another factor that has a great deal to do with popularity, and that’s marketing.

Today if you go into a mass retailer like Walmart, they sell Bibles. I’ve noticed that they’re all produced by one company: Zondervan/Thomas Nelson (the two imprints are both owned by Harper Collins since 2011, which is in turn owned by Rupert Murdoch, the media mogul behind Fox News.) Walmart sells Zondervan/Thomas Nelson editions of the KJV, the NIV, the New King James, and the New Living, and there’s not another English translation in sight.

Here’s why: Back in 1973, when the New York International Bible Society (now called “Biblica”) released the New Testament of the NIV, they sold the exclusive rights to publish it in the United States to Zondervan, an old established Bible printer that was trying to compete against Thomas Nelson, then the biggest name in the business. The NIV was a runaway success. At the time of its release there was nothing quite like it on the market: there were other translations, of course, including the Revised Standard and “Good News for Modern Man” but the RSV was starting to be regarded as somewhat dated, and the other modern translations had various other defects. Flatly put, they weren’t very good translations, at least not in comparison to the NIV.

Zondervan had a blockbuster product that sold and sold and sold. They started marketing the NIV with bindings and commentary targeting men, women, teenagers, soldiers, first responders, serious students of the Bible, people who read it devotionally, etc. etc. There was an NIV in every color to meet every perceived niche.

Naturally, Thomas Nelson, suddenly demoted to being the number-two Bible publisher, needed to compete. They hired a team of scholars to revise and update the King James Version and called it the New King James Version — emphasizing continuity with the KJV with the hope of attracting traditionalists who might be put off by the NIV’s modern language. They were successful; the NKJV quickly became the second best selling modern English translation, after the NIV.

If you had another translation that you hoped to bring to market, you were now going up against a Duopoly. Zondervan and Nelson dominated the market. Between them they published the three best-selling Bible versions in America (the KJV was still number one for many years) and had the clout to get exclusive marketing deals with retailers like Walmart.

Other, smaller publishers sell other versions of the Bible, but lack market clout, or even the capital to produce dozens of different editions targeted at every imaginable niche.

When the NRSV was issued as an update of the RSV, it was praised for its excellence as a translation. It was acclaimed by scholars, and the National Council of Churches (which owns the RSV and NRSV copyrights) licensed it to several publishers, including Thomas Nelson. While the NRSV had a built-in market for scholars and seminary students, Nelson had no incentive to market it much beyond those groups — after all, they paid royalties to the National Council of Churches for publishing the NRSV. They didn’t pay royalties on the KJV, which is in the public domain, or the NKJV, of which Nelson itself owns the copyright.

So Bible publishing, just like selling soda pop, was a lucrative business dominated by two large companies, which then turned even less competitive in 2011 when Zondervan and Nelson merged. They promote their products heavily, while producers of other products, including the NRSV, struggle to keep market share.

Yes, capitalism even affects what Bible you read!

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Philip Jones
Master of Divinity, 8 years a ministerAuthor has 2.6K answers and 1.6M answer views5y
You have one pretty good answer here and one very very bad answer. NIV and NRSV are both accurate translations of the original languages. I think are good stylistically. They both continue the tradition of English translation of the Bible begun by William Tyndall in the time of Henry VIII.

The NRSV is famous for “inclusive language” and has been unjustly accused of bowing to “political correctness.” Fact is the NRSV language is gender-neutral because the original is gender neutral. The Hebrew adam and the Greek anthropos both mean “human being not specifying gender.” Older translations rendered these words “man.” “Man” is not gender neutral. “Man” is not a good translation of the Hebrew and Greek.

Turning to the kerfuffle around Isaiah 7:14, “Behold a virgin shall conceive and bear a son…” is not what the Hebrew says. The Hebrew says “Look, a girl is already pregnant. She will bear a son and call his name Emmanuel .” If you read the 7th chapter of Isaiah without your blinkers on you will see clearly it is not a Messianic prophesy. Isaiah has a number of Messianic prophesies, but this ain’t one of them.

So how did this verse get to be “Behold a virgin shall conceive and bear a son…” in the first chapter of Matthew? Note the NRSV and the RSV translate Matthew to say virgin. Matthew took the text from the Greek translation of the Hebrew Scriptures called Septuagint. LXX for short. LXX was made in the third century BC for Jews in Egypt who did not read or speak Hebrew. They used the language everyone else in the ancient Mediterranean used: Greek. There are many citations of the Hebrew Scriptures in the New Testament. Every one I have run across cites the LXX rather than making an original translation.

Why did Matthew use LXX Isaiah 7:14 and turn it into a Messianic prophesy? I will hazard a guess. Matthew knew the circumstances of Jesus birth. He knew Mary was a virgin when she conceived Jesus. Isaiah 7:14 seemed to explain the facts as he knew them so he cited it to “explain” the virgin birth. Matthew was not above making up a prophesy if he needed to. Matthew 2:23.

Whew! Long explanation of a pretty simple story. I don’t know if I answered the question. You are on firm ground whether you use NIV or NRSV.

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Martin Turner
BA in English Literature and Language, University of Oxford (Graduated 1988)Author has 7.6K answers and 14.7M answer views2y
There were a number of attempts to provide a new Bible translation during the 20th century. Prior to the NIV, the most successful was probably the Good News Bible. However, it was written in deliberately simple English, and often translated out difficulties which preachers wanted to explain, and which home Bible study groups wanted to wrestle with.

When the NIV came out in 1978 (the New Testament had already appeared in 1973), it established itself quickly as a modern, accurate translation. By modern, I don’t just mean ‘in modern language’. It also was translated according to modern translation principles, balancing formal and dynamic equivalence, and it made good use of modern textual criticism. It was also eminently readable in public.

Not everyone liked the NIV, for a number of conflicting reasons.

Some people were opposed to using a text which also incorporated material from the Dead Sea Scrolls and developments in textual criticism. These people generally favoured modernising the King James Version, which led to a number of updates, including the RAV and NKJV.

Some people opposed it because they saw it as ‘too evangelical’, which is to say, part of the premise of the translation theory used for the NIV (incidentally the same theory used for most contemporary translation) was that where two passages could legitimately and equally be translated harmoniously or unharmoniously, the harmonious translation was preferred.

One response to this was the production of the NRSV, the New Revised Standard Version, based on the Revised Standard Version. This was a translation with a much more scholarly intention, and aimed for accuracy above all else.

The NIV is more popular than the NRSV for two reasons. The most important one is that it came first. The market for an up to date, reliable, readable translation was already saturated when the NRSV came along.

The second is that it doesn’t read well in English. The purpose of translation is to represent the ideas of the original language as closely as possible in such a way that the resulting text sounds like it was originally written in the target language. In concentrating so hard on accurately representing the ideas, the NRSV reads like poor English.

For example:

Psa. 19:1 The heavens declare the glory of God; the skies proclaim the work of his hands. (NIV)

Psa. 19:1 The heavens are telling the glory of God; and the firmament proclaims his handiwork. (NRSV)

Psa. 19:1 The heavens declare the glory of God; and the firmament sheweth his handywork. (KJV)

I think we can agree that there is no significant difference of meaning in these three translations.

Interestingly, the NIV and the KJV are the same for the first part of the verse, and the NRSV and the KJV are close for the second part.

The NIV reads like ordinary English.

The KJV, of course, is old fashioned. Nobody has said ‘sheweth’ for centuries, except when reading from the Bible or a prayer book. But look at the NRSV. “The heavens are telling the glory of God…” Telling it what? As given, there is something missing. In English, ‘telling’ can have two different constructions. You can ‘tell a story’ or ‘tell a joke’ or ‘tell a tale’, but for anything else, it is ‘tell your mom’ or ‘tell the doctor’. I’ve heard people read out this passage in the NRSV, and stumble. This is actually how I first came upon this particular example. It reads wrong because it is wrong.

Then, what about the second part of the verse. What is a ‘firmament’?

Here is the development of the words ‘sky’ and ‘firmament’ since the KJV was published:


Google Ngram Viewer

The Ngram Viewer looks at the usage of a word as a proportion of the corpus of English. In 1600, there are few books, so the graph jumps a lot. However, it’s clear that ‘sky’ and ‘firmament’ are pretty much neck and neck until about 1750. But, these days, ‘firmament’ is really only used in books referencing the KJV Bible. If you wanted someone to look up, you could say ‘look at the sky’. If you said ‘look at the firmament’, most people would not know what you were talking about.

And then there’s ‘handiwork’. There are still books referencing the KJV meaning, mainly quoting this passage. But the contemporary meaning is better expressed in this example offered by Google:

Senior citizen handiwork offered for sale at the Old Bakery includes oil paintings, quilts, afghans, handpainted china, decoupage, and macrame.

‘Handiwork’ today is succinctly defined as decoupage, macrame and other artefacts produced at home as a hobby.

So why not just say ‘works of his hands’?

I don’t want to suggest that the NRSV is a translation to be avoided. I use it quite often. But I would never choose to read aloud from it unless I thought there was a serious problem with the NIV translation. It just doesn’t read very well.

For those seeking exact translation, there’s a much better option now available which is the NET Bible. The NET’s own translation is unremarkable. In some places it is better avoided — such as the use of ‘John Doe’ to describe a missing person. But the NET comes with extensive footnotes on text and translation. Every possible alternative translation is discussed, so that the reader can make their own mind up, if they want. It’s really a Bible translator’s Bible, designed to assist those doing the first draft into a new language.

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Related questions
Which version of the Bible is best for academic study?
Which version of the Bible is closest to the original translations, yet still comprehensible?
What is wrong with the NRSV Bible?
Do Catholics follow the NIV or KJV Bible translation?
Is NRSV a Catholic Bible?


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David Page (LaDeau)
Atheist and Historian, autistic adhdAuthor has 1.3K answers and 317.1K answer views4y
Both should be considered “accurate” by modern standards.

Simply put the two bibles had very differing purposes when they were translated. The NRSV was ment to be more litteral of a translation so it is preferred for doing more intensive bible study and is often used by scholars. The NIV was ment to be accurate but much more understandable to the average reader. The NIV is not to be mistaken for paraphrased versions that are intended to be easy readers. The New Jerusalem bible is the best bible for lacking dogma. It uses very literal wording that sometimes conflict with modern Christian beliefs such as using the term “young woman” instead of “virgin".

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Stephen Frantz
Love the Bible! Any translation will do.Author has 6.7K answers and 4.5M answer viewsUpdated 2y
I wonder about that. I have used both the NIV and the NRSV extensively. I also compare them with the Greek and Hebrew. In my humble opinion, the NRSV is more faithful to the original texts. That is also the opinion of most of the scholars at the world's preeminent educational institutions. That is why the NRSV is used almost exclusively in scholarly seminaries and universities. It is also used by the mainline denominations.

I think that is the main reason it isn’t used by many evangelicals. It is tainted by being used by these scholars and mainline denominations. These tend to be more liberal in their use and interpretation of the Bible and that makes them the enemy to most evangelicals. Therefore the Bible they use must be part of the problem.

The NIV is actually more of a paraphrase than the NRSV. The different ways that the NIV translates sarx (flesh) reveals their interpretation of the various passages. The NRSV leaves it alone for the reader to interpret.

Some of the specific criticisms of the NRSV are a smokescreen.

The NRSV translation of Isaiah 7:14 is more accurate than the NIV. The NIV makes the passage conform with Matthew 1:23 even though the Hebrew text doesn’t use those words.
The use of some gender inclusive language is more accurate because when the writers of the Biblical texts used masculine and male words they meant both genders in most situations. (Unless you think that the gospel should be preached to all men, but not to any women.)
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Steve Page
Student of the Bible -- semi-retired from QuoraAuthor has 9.5K answers and 874.8K answer views11mo
When I first started reading the Bible, I first used the KJV, which I couldn't understand, and then the NASB, which I couldn’t understand but it wasn’t “readable,” and finally the NIV, which was much more readable.

The NRSV came out later, and I used it for a while and enjoyed it. I used different translations to keep my Bible study fresh and to avoid forming doctrines based on the wording of a specific translation.

To answer your question, I think the NIV came out at the right time when churches were looking for something more modern and readable to standardize on.

Also, the NIV used thought-for-thought translation, which tends to sound much more natural than word-for-word translations, such as the NASB, NRSV, and ESV.

My current favorite is the CSB, a worthy successor to the NIV.

In 2005, I completed intermediate Greek and began reading the New Testament in Greek. I quickly noticed small issues in translation with all the versions, even the NASB. All of them smooth over certain difficult or idiomatic words or phrases.

I say this only to point out that this doesn’t matter except for individuals wanting to teach the Bible in-depth. Those individuals should learn the original languages and draw their conclusions from them, referencing the authoritative lexicons and grammars.

Without training, it is very easy to make mistakes. I see a lot of comments about Isaiah 7:14, criticizing the use of virgin. Technically, the Hebrew word could be translated maiden, keeping in mind that maiden means a virgin girl of marriageable age. The use of “young woman” is too broad, based on the entries in two lexicons that specifically address the issue.

The translation committees know what they are doing.

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Teresa McWilliams
Studied Theology at Bob Jones UniversityAuthor has 4.4K answers and 492.4K answer views3y
The NRSV had a noble intention but ultimately failed. The translators wanted to remove gender in pronouns, which is a better translation because the original language was gender-free. I wish they had invented a pronoun that meant a person regardless of gender, but I am sure the general public would have responded with ridicule. Instead they did what we do when we speak colloquially—they shifted to plural. The relationship between God and man (of course I mean woman too; you see the problem) is very individual. It’s God and me. God and us is different. Changing every singular pronoun to plural in the Bible literally has the effect of changing doctrine. Furthermore, in order to end up with something that sounded like a sentence, they sometimes had to paraphrase. A paraphrase is fine as long as you know it’s a paraphrase. But in general, we avoid reading the Bible in paraphrase for the following reason. There are some obscure verses that even the most avid Bible reader may read only once or twice in a lifetime. Yet based on the doctrine of the priesthood of the believer, every believer is responsible to interpret the meaning of the verse for himself (of course I mean herself too). Therefore, it’s important that we are reading an accurate translation.

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Steve Andrews
Survivor of God Delusion IndoctrinationAuthor has 832 answers and 2.4M answer views4y
It doesn’t matter—only the King James Version is the true word of God. All other translations are the work of the devil.

If the King James Version was good enough for Jesus, it’s good enough for me!

Obviously I’m being sarcastic. But when I was being raised a fundamentalist, I actually heard these two arguments on a number of occasions.


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John Simpson
ChristianAuthor has 6.4K answers and 9.3M answer views5y
The deliberately non-Christian interpretation of the Old Testament which made the RSV unacceptable to many Christians is continued in this revision. The most notorious verse of the RSV, Isaiah 7:14, “a young woman shall conceive,” is revised only to put the verb in the present tense and add the definite article: “the young woman is with child.” In some places the NRSV is worse than the RSV in this respect. For example, in Genesis 1:2 the RSV’s “and the Spirit of God was moving” has been changed to “a wind from God swept.” In Psalm 23 the RSV’s traditional renderings “valley of the shadow of de

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John Allister
Vicar in the Church of England (2009–present)Author has 498 answers and 565.1K answer views3y
I’ll answer the slightly different question of why I encourage folks to use the NIV, rather than the NRSV (and yes, I used NRSV when doing my theology degree).

1) The NIV is easier to read for most normal people. It’s deliberately slightly more of a paraphrase than the NRSV specifically to make it easier to read.

2) Since the 2011 revision of the NIV, they’re both at about the same level with regards to inclusive language, so that is no longer an argument in favour of the NRSV.

3) The NIV is a Christian translation; the NRSV is an academic one. There are some places where a passage in the original could have several meanings. The NRSV explicitly tries to discount any theological arguments for what it might mean and just do the attempt at the best translation. The NIV lets the rest of Scripture inform the translation a bit more. That’s especially true with regard to the Old Testament - the NRSV was translated so that Jews who reject Jesus would still be happy using it as a faithful translation. I can see the value in both, but I’d rather use the NIV in a church context.

4) The copyright holders of the NRSV were more restrictive around giving rights to use it. It wasn’t on Bible Gateway for years, for example, and therefore lost a lot of ground to other translations whose copyright holders were less restrictive.

5) I grew up in churches which used the NIV as a good modern updating of the RSV. The new NIV is therefore more familiar to me than the NRSV.

6) There are places where the NRSV takes a definite theological stance in translation, and it’s usually not an evangelical one. For example, the use of “expiation” in Romans 3:22, when the semantic range of the word hilasterion is clearly wider. NIV has “sacrifice of atonement”; ESV (which is comparable to NRSV but more evangelical) has “propitiation”.

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Daniel Roddy
Studied at New Tribes Bible Institute (Graduated 1990)4y
Both of those Bibles are based upon the “Critical Text” which are manuscripts which contain some alterations from the original manuscripts. The original manuscripts are best reflected in the Masoretic text (for the Old Testament) and in the Received Text (also called the Majority Text) for the New Testament. These better manuscripts were the primary source for the King James Bible translated in 1611 and converted into modern English in 1769. Thus the King James Bible is superior to all other English bibles even if it is not the most popular due to Bible companies wishing to promote the Bibles which they can copyright and profit from. I read many years ago in a NIV bible that it was an interdenominational effort to come up with a Bible that all of the denominations involved could agree upon. That goal and its means makes for popularity, but does not make for good and accurate scholarship.

The King James translators had much higher standards of both Manuscripts and the method to translate them. See for yourself what they had to say in their full preface to the King James Bible entitled “From the Translator to the Reader”… http://www.av-1611.com/KJBIBLE.pdf

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Glenn Brotherton
Former ly > have had 300+ Odd Jobs in 10 CountriesAuthor has 1.9K answers and 488.7K answer viewsUpdated 6mo
Refs:

NRSV = New Revised Standard Version, distributed among many Catholics.

NIV = New International Version (with its revisions called NIrV = New International reader's Version, and later re-edited as TNIV = Today's New International Version) …distributed mostly among Protestant faiths.

Perhaps the simplicity of the title name with the words “New" and “International” plus the fact that the NIV is translated in more languages, it's fancy colored covers are targeting audiences of particular markets (rich red color for “the Women's Devotional Bible;” or young people doing various sports on the cover with the title ‘Youth's Action Bible’…plus the pricing, …probably make the NIV more popular for statistics of sales.

However, both the NRSV and the various editions of the NIV do not contain God's Name in the 6,000+ verses where it should be. So, you could study both these Bibles all the way thru …and you still would not know how to ‘hallow the Father's Name’ or how to correctly baptize someone “in the name of the Father, and of the Son and of the Holy spirit.” (Matthew 28:19-20; compare John 17:1-6 and vss 25-26.) Most people don't know God's name or how to spell it or how to pronounce it.

Therefore, this proves what Jesus warned about, …that false teachers and false prophets would infiltrate the congregations and mislead people with a polluted blend of half-truths, misinterpretations and manmade traditions. Matthew 7:13-23 and 15:3. Contrast with John 17:3–6 and vss 25–26.

So, here is a question for you : What religious group today is fulfilling the prophecy of Isaiah 12:2-5? KJV (This same prophecy appears in the Book of Mormon at 2 Nephi chapter 22, but they [ LDS ] are not the one group fulfilling the prophecy) …so which worldwide organization is doing it.!.??

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