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Boundaries of the Soul: Practice of Jung's Psychology by June K. Singer (1-Jun-1991) Paperback
IntroductionAnalyst & AnalysandComplexes by Day & Demons by NightFrom Associations to ArchetypesAre Archetypes Necessary? The Process of Becoming WholePsychological Key to CommunicationsPersona & ShadowAnima & AnimusCircumambulating the SelfUnderstanding Our DreamsDreaming the Dream Active ImaginationReligion & Other Approaches to the UnknowableWe Were Born DyingNotesList of Works CitedIndexThe Collected Works of C.G. Jung
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First published January 1, 1972
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Displaying 1 - 30 of 48 reviews
April 27, 2009
'm not even sure how to write this review. The book is an amazing read from the beginning to the end. You learn a lot about yourself while you are reading the book. The only way to read this book and indeed all books that deal with Jung,as well as Jung's own writings is by applying these concepts yourself.
I think what interested me the most about the book and indeed Jung's writings is that it deals with psychological disorders from the spiritual point of view. The psychology itself is analytic and I feel takes into account the spiritual as well as the environmental elements to the disorder.
If you want to read Jung's work you need to read this book first!
I think what interested me the most about the book and indeed Jung's writings is that it deals with psychological disorders from the spiritual point of view. The psychology itself is analytic and I feel takes into account the spiritual as well as the environmental elements to the disorder.
If you want to read Jung's work you need to read this book first!
September 27, 2011
Having read Carl Jung now for the past twenty years, and having given his psychology much thought over this amount of time, it should come as no surprise I still turn to introductory material to help broaden and refresh my understanding of this analytical genius.
I read June Singer first back in the eighties. It was a little book called 'Seeing Through the Visible World' and was a nice rumination on Jung and his relationship to the gnostics.
In this great book, though, Singer proves to be expansive, well read and well experienced in Jungian philosophy and psychology.
Singer proves, chapter by chapter, her deep grasp of the material and provides wonderful clinical examples of this particular brand of psychology at work.
If nothing else, in seeking Wholeness, the crux of Jung's psychology, there is a dynamism and tension of opposites because Jung does not arrive at Platonic Forms that are static and good, but rather Archetypes, which are dynamic and therefore hold out the promise in polarity of both good and evil. His is an honest and sobering psychology and philosophy, a bareknuckled approach to the realities of life that sometimes borders on a Religion, what with Jung having become the prophet and harbinger of the modern subjective view to reality.
Singer begins in this work with complexes, continues on through archetypes, the persona, the shadow, individuation and culminates in the reality of death and dying. But she does so with an extreme intelligence on the subjects that makes the material available and most, relevant, for a new generation of discoverers.
While I have read other Jungian analysts such as Jaffe and Edinger, Singer takes the cake with this one, in my humble opinion!
A landmark!
I read June Singer first back in the eighties. It was a little book called 'Seeing Through the Visible World' and was a nice rumination on Jung and his relationship to the gnostics.
In this great book, though, Singer proves to be expansive, well read and well experienced in Jungian philosophy and psychology.
Singer proves, chapter by chapter, her deep grasp of the material and provides wonderful clinical examples of this particular brand of psychology at work.
If nothing else, in seeking Wholeness, the crux of Jung's psychology, there is a dynamism and tension of opposites because Jung does not arrive at Platonic Forms that are static and good, but rather Archetypes, which are dynamic and therefore hold out the promise in polarity of both good and evil. His is an honest and sobering psychology and philosophy, a bareknuckled approach to the realities of life that sometimes borders on a Religion, what with Jung having become the prophet and harbinger of the modern subjective view to reality.
Singer begins in this work with complexes, continues on through archetypes, the persona, the shadow, individuation and culminates in the reality of death and dying. But she does so with an extreme intelligence on the subjects that makes the material available and most, relevant, for a new generation of discoverers.
While I have read other Jungian analysts such as Jaffe and Edinger, Singer takes the cake with this one, in my humble opinion!
A landmark!
July 15, 2010
I taught psychology at a small-town rural high school in East Texas and as we took a look at C.G. Jung – known for theories that embraced spirituality, myth, and the imagination – I wanted to find something that would nicely compliment our textbook, something that would help my students better grasp the fascinating life and works of one of the key figures in modern depth psychology.
Through donorschoose.org, I requested and received 30 copies of "Boundaries of the Soul: The Practice of Jung's Psychology," a book described as “the clearest and most coherent exposition of Jung’s total thought."
Getting high school juniors and seniors to be interested in exploring psychology wasn't as challenging as I initially thought it would be when I first started teaching the course.
But Jung is hard. Trying to fully grasp Carl Gustav Jung's life and work is no easy task – even for the brightest of students. Yet June Singer's "Boundaries of the Soul" proved to be as effective an introduction to Jung's basic concepts as I could have hoped for.
The case histories found throughout the book were especially helpful. The real-world examples of Jung's theories in action allowed my students to play the part of analyst, and this led to a better understanding of why we think the way we think and why we act the we we do.
This is an indispensable book for anyone wishing to understand Jung better and I am ever so grateful that I had the opportunity to be able to share it with my class.
Through donorschoose.org, I requested and received 30 copies of "Boundaries of the Soul: The Practice of Jung's Psychology," a book described as “the clearest and most coherent exposition of Jung’s total thought."
Getting high school juniors and seniors to be interested in exploring psychology wasn't as challenging as I initially thought it would be when I first started teaching the course.
But Jung is hard. Trying to fully grasp Carl Gustav Jung's life and work is no easy task – even for the brightest of students. Yet June Singer's "Boundaries of the Soul" proved to be as effective an introduction to Jung's basic concepts as I could have hoped for.
The case histories found throughout the book were especially helpful. The real-world examples of Jung's theories in action allowed my students to play the part of analyst, and this led to a better understanding of why we think the way we think and why we act the we we do.
This is an indispensable book for anyone wishing to understand Jung better and I am ever so grateful that I had the opportunity to be able to share it with my class.
February 3, 2022
Super dense (exhausting at times) but fascinating. Be prepared to wade through word vomit as the author often tends to go on multiple tangents when unfolding simple concepts or opinions. My favorite chapters were:
Chapter 8: Persona and Shadow, people often operate day to day with this 2 dimensional 'persona' heavily based on social expectations. Meanwhile suppressing our 'shadow' aspects which might not necessarily be negative traits but traits that don't fit whatever societal box one has themself in. Embracing the shadow can be a source of renewal.
*Also understood as...just be yourself; love all parts of yourself and make the ego whole. It's a lovely reminder.
Chapter 14: We Were Born Dying, touched on the beauty of going from the unconscious maternal womb through youth and degeneration into the womb of earth and matrix of the unconscious. It touched on the ultimate release of ego similar to findings of those who've experimented with DMT. In any case, without forcing a near death experience to release your ego, it's a nice chapter to remind you of what's important in life. I've lost a few family members in the last couple years so this chapter was also quite healing.
Chapter 8: Persona and Shadow, people often operate day to day with this 2 dimensional 'persona' heavily based on social expectations. Meanwhile suppressing our 'shadow' aspects which might not necessarily be negative traits but traits that don't fit whatever societal box one has themself in. Embracing the shadow can be a source of renewal.
*Also understood as...just be yourself; love all parts of yourself and make the ego whole. It's a lovely reminder.
Chapter 14: We Were Born Dying, touched on the beauty of going from the unconscious maternal womb through youth and degeneration into the womb of earth and matrix of the unconscious. It touched on the ultimate release of ego similar to findings of those who've experimented with DMT. In any case, without forcing a near death experience to release your ego, it's a nice chapter to remind you of what's important in life. I've lost a few family members in the last couple years so this chapter was also quite healing.
December 5, 2017
June Singer did a great job of summarizing Jung's psychology. I enjoyed her book very much. I feel I have the gist of this strange fascinating psychology enough now, I can move on to new ideas and get inside new beautiful minds. She was talented enough to simplify the chaos of jungian psychology. I'm grateful to her.
December 28, 2024
I dare say that this book has illuminated my understanding of not just Jung, but of myself, more than any other book I’ve read. Singer makes Jungian thought approachable and intelligible without sacrificing its vivacious mysticism. This book is a breath of fresh air for the individual who finds themselves drowned in western rationalism longing to make sense of the spiritual and unknown.
July 20, 2021
This is a professional read to further my knowledge of Jungian thought. According to the reviews and recommendations this is ‘the classic introduction to Jung and practice of Jung’s psychology’. I have not written many longer University assignments (3600+ words). I am enamoured by Jungian thought. He leaves room for God and the Spirit. I am convinced what I do has its roots in theological mysticism, not medical textbooks. At least we are paid much better than pre Nietzschean priests. God refuses to die, but has just gone underground.
“It takes only a little insight to recognize that the goals of many of today’s decision makers in the health care field are to restore mentally disturbed people to a level of functioning in the world that will enable them to stay out of hospitals and to manage their lives with a minimum of outpatient therapy, if that is absolutely necessary” (p 18). After working in the public sector for my entire career the conclusion I have come to is that the tax payer will only fund enough treatment to keep people out of hospital and to maintain people to be well enough not to need inpatient treatment. Not much has changed in the past 40 years since Singer wrote this book. It is not likely to change in the next 40 years. It is a superficial and short sighted strategy that creates the revolving door in and out of inpatient units with dependence and disappointment created for people with few other options and no long term healing. In Australia we have a culture of expecting the tax payer to pay for our healthcare. I am contemplating moving into Private Practice and applying depth psychology aimed at helping people reach their potential in ways the tax payer is not interested in funding.
“when analyst and patient meet face to face for the first time, exposed to each other in as near a condition of psychic nakedness as is possible” (p 19). In my work in the crisis mental health team I am struck at how willingly people metaphorically strip themselves naked in front of me. I do my best to respect it and take seriously their vulnerability. There is great intimacy in this relationship and I am committed towards moving people towards ‘better’, whatever that is for them.
“My training analyst had gently tried to restrain me, but when that failed she shocked me one day by saying, ‘You are not supposed to want the patient to get well’” (p 31). “At first I could not quite believe this, for I surely did not understand her meaning. But gradually as it sank in I was able to see that if I acted out of my desire to heal the patient, I was setting myself up as a miracle worker. I would be doing it for my own satisfaction, for the joy of success, and possibly for the approval of my training analyst” (p 31). “My task is to use myself as a vehicle for clarifying the patient’s dilemmas and for helping her learn to interpret her unconscious production. My task is not to contaminate the analysis with my own problems. And it is for this reason that I constantly need to be aware of my own needs and my own biases” (p 31). The assumption here is that the analyst knows what ‘well’ is. The analysand must move themselves in the direction they want, towards their own aim. The analyst assumption that they know what ‘well’ is, is a form of counter transference. The role of the analyst is to help the analysand come to a conception of ‘well’.
“He had no early experience of body contact or sex play with other children. It seemed to him that wherever he went his mother was watching him, that he was never out of her sight. He grew extremely shy and not surprisingly failed to form any close attachments outside of the family” (p 34). How many children could this describe in a context where any sexualised behaviour by children if pathologized? The assumption is that all pre-pubescent children are innocents. What damage is this doing to the outer adults they become? I think our society is doing something wrong in how we develop our children, which has become worse over the past generation. Time will tell how our children will turn out, but I see sexual repression on a Victorian. It will find a way to express itself in unexpected ways.
“It is that he has looked at himself and does not like the person he has become, and that he believes that somewhere in him is rising the possibility of being another sort of person, the one he was meant to be” (p 38). This is process of individuation which is the goal of Jungian thought.
“Today, there are many self-proclaimed wise ones, from the Pied Pipers of instant intimacy to the purveyors of instant salvation. Yet how many are willing to involve themselves with one suffering individual for as long as it takes to help that person come together again, and to reunite the splintered fragments?” (p 39). The work of Jungian psychotherapy takes a long time and cannot be done over a weekend or doing a retreat. The work is more analogous to a gymnasium and working to make yourself strong. You never arrive and the work of balance is never complete.
“it is not only primitive man whose psychology is archaic. It is the psychology also of modern civilised man” (p 80). We are not that far evolved and I trust the Evolutionary Psychologists much more than any other field. We have a powerful Id that escapes the control of the Ego and Super Ego. To borrow from Nassim Talib the goal should be to domestic our emotions, not to extinguish them.
“Convergent thinking conceives of life processes as being susceptible to being broken down into ‘problems’ which then have to be solved” (p 124). This is the aim of CBT, but a lot of problems are a lot deeper, in our soul even. We can never be solved, only worked with.
“Invariable, convergent thinking is permeated by the idea that there is a right way, which has only permeated by the idea that there is a right way, which has only to be found and instituted. In an era of ‘managed competition’ in health care where the emphasis is towards ‘efficiency’ and cost cutting, pressure mounts toward achieving the ‘quick fix’” (p 124). This leads to funding for the Ambulance at the bottom of the cliff. The biggest crisis gets the most funding leading to the revolving door so many clinicians see. Running as fast as you can and barely staying where you are, not allowing people to go with the flow and see where it takes them.
“The study of mythology and fairy tales, and of literary forms and comparative religions, helps us to understand and recognize the power of the archetypal elements within all people, and then to put our personal experiences into the larger perspective” (p 126). Our experiences are not new. The ancestors have been here before and can help us find meaning.
Discussing Jung “From his background as the son of a parson in a small town in Switzerland, he found his personal identity by taking a strong stand against the collective attitudes. He regarded those collective attitudes as prefabricated rules for an ordinary society in which most people would like to live. For himself, he found them stifling and offered instead the individuation process whereby people could find their own direction and live according to their own sense of purpose” (p135). B
“As I worked with Dale I had to consider that the ‘garbage man’ did not only exist in him, but that his character also lived in me. Isn’t the analyst also a sort of garbage handler? Isn’t it my job to pick out and sort the detritus of years in the lives of analysands, and try to remove what is no longer needed? But, lest I become caught up in the image of the ‘do gooder,’ I am sharply reminded that I have to deal with my own garbage as well. The training analysis that analysts go through is supposed to teach us how to clear out the trash and refuse of our own lives so as to open up space for the new and the growing. But this does not end with the termination of the training analysis. I have not only to take out my own garbage but to be very careful not to take in the garbage of other people” (p 142). I am full of garbage and to deny this would only blind me. Once I remove my own Garbage, I replace it with newer Garbage.
“An Indian guru once told his disciple, “You have to gather your own manure and put it on your own plants Some very foolish people carefully gather up their own manure and throw it away and then they go out and buy somebody else’s manure to put on their plants” (p 174). Seeking someone who knows that answers… There is a humility in Jungian thought that I do not have all the answers. I am no Guru. I can help you discover you own manure so you can use it for your own growth. I like this analogy.
“We have certain qualities which have been unknown to an individual are recognised as hostile and evil when they are bought to consciousness. Because the ego is not prepared to assimilate them as its own, they are projected onto other people and onto destructive events, which are sometimes termed ‘accidents’” (p 176). The shadow? If we cannot recognise our self sabotaging acts we are doomed to repeat them. What are the secondary gains that are part of our behaviours where the shadow is expressing itself.
“The psychology of war has clearly brought this condition to light: everything which our own nations does is good, everything which the other nations do is wicked” (p 176). Solzhenitsyn ‘The battleline between good and evil runs through the heart of every man’ and it turns out nation according to Jungian thought.
“’Self’ as Jung uses it has a special meaning; it is that center of being which the ego circumambulates; at the same time it is the superordinate factor in a system in which the ego is subordinate” (p 210). There is a lot of woo thought to contemplate with the sense of Schrodinger’s Cat. Our self is both at our centre and surrounds our ego. Both encapsulates and grounds. It is this mystical quality that attracts me to Jungian thought.
“One way to confront the self is through analysis. One way to approach God is through prayerful contemplation. I am not so sure that in their essentials these two ways are so fundamentally different” (p 211). I have long thought the basis of what I do is not in the medical profession, but in the clergy. Or at least what was the clergy before Nietzsche declared God dead. I am better compensated than a priest. They are the ancestors of psychotherapy.
“In my own experience, and in that of certain of my analysands, as analysis progressed beyond the elementary stages, the common thread of the two apparently different kinds of goal directed movement gradually became visible. The variation comes mostly in the language of metaphor, which is demanded when we speak of the unknowable” (p 211). This speaks to the mystical quality of what I try to do. It is not ‘knowable’ in the rationale sense.
“The alchemical ‘opus’ was at once an attempt to transform base matter into something of great value and an attempt to transform the animalistic aspect of a person into the spiritual aspect” (p 212). My role is that of an Alchemist. To help something reach its potential (whatever that is for them).
“The task in the early stages if analysis is to recognize the non ego forces operating in us. These include, as we have seen, the persona and shadow, and the anima and animus, in all their many forms and guises” (p 215). I see the shadow a lot in society. We live in such a repressed era. The shadow always will find a way. I see society as being out of balance at the moment, releasing the shadow. My concepts is that there is no ‘authentic self’, but that we are a collection or personas. We can work to nurture some and repress others. What repressed, get expressed in the form of the shadow.
“The first half of life is spent mainly in finding out who we are, through seeing ourselves in our interaction with others” (p 216). This is the theme of a lot of James Hollis’s work/ The first half of life is necessarily wasted. We can only become integrated in the second half of life. I think he is correct.
“While the first part is directed towards achievement, the second part is directed towards integration. Where the first part is directed towards emergence as an individual, earning a living, rearing a family, establishing a home, the second part is directed toward achieving harmony with the totality of being. In the beginning the ego arises out of the depths of the unconscious. In the end, the ego surrenders to those depths” (p 216). Tranquillity is the aim of Stoicism, domesticating the ego. You still have the emotions, but you make use of them in ways that work for you. I see parallels.
“the self embraces the whole of psychic totality, incorporating both consciousness and the unconscious; it is also the center of the totality. The ego belongs to it and is part of it, the ego being whole of consciousness at any given moment and also the organ that is capable of becoming conscious” (p 218). Woo-woo, more Schrodinger’s Cat with the ago being both in the centre and potentially surrounding and embracing it at the same time.
“The unconscious material determines the character of the process, and it is the analyst’s task to follow where it leads, along with the analysand who produces it” (p 221). Following the unconscious where it leads.
“As our children are, to a certain extent, extensions of our own egos, so the ‘divine child’ may be thought of as an extension of the collective consciousness. As we pin our hopes and dreams on our children, wishing for them the fulfillment of our unfinished tasks, the realization of what we were never able to realize – so the ‘divine child’ represents the ideals of a culture which is not able, in reality, to fulfill. Often the ‘savior’ becomes the scapegoat for the sins of his society, and by reason of his suffering and his sacrifice the society in enabled to continue, to have another chance” (p 224). Daniel is my ‘divine child’, the child that reminds me most of myself, but better. He did not have a lot of the ‘Garbage’ I grew with. I wonder how good I could have been had I had a more supportive environment. If I project to much on to him I will provide him with plenty of unique ‘Garbage’ of his own. This is the balance I must find and allow him to be his own person and grow beyond me.
“Suffering human beings come into analysis. They have lost the sense of primordial wholeness that represents the paradise of innocence. They are troubled, feeling separated from the world or from the mystery which they intuitively know as their real selves” (p 240). Suffering is important, but the question I ask is ‘what am I suffering for?’ I suspect we have evolved to be inclined towards being dissatisfied and restless (or at least I am). It there a ‘real self’?
“The whole point of dream analysis is to teach people eventually to become independent of their therapist, by acquiring the ability to carry on the dialogue with their inner aspect which has a therapeutic quality, that is, with ‘the therapist within’” (p 253). The whole point of therapy is to become independent of the therapist and develop ‘the therapist within’.
“In his time, and especially during the First and Second World Wars, he learned to eschew groups of all kinds, and to prefer to trust the individual or dyad as the freest and most productive kind of association” (p 261). I am coming to the same conclusion and move my association away from ‘groups’. I happen to be a lot of stuff, but no one thing defines me. I suspect being part of a minority defines one to strongly and causes imbalance. Pride is the deadliest sin.
“The crowd of people represented to her just ‘they’ everyone outside herself. In other words, ‘they’ referred to the terror of the unconscious” (p 280). ‘They’, I always asked who specifically are ‘they’. Identifying ‘they’ troubles a lot of people. What they identify is likely themselves.
“Analytical psychology does not seek to achieve a race of happy, productive sheep. People are troubled in a troubled world: they do not cry ‘Peace’ where there is no peace. Nor does this psychological view suggest that individuals submit to any external authority which is given the power to determine what kind of activity or behaviour is acceptable and what is not. Analytical psychology casts its lot with the champions of individual freedom and offers another source of guidance that that of the political or psychological despot, however ‘benevolent’ that person may be. That other source is the inner mystery, the unconscious, which has its own individual way if manifesting itself to every man and woman who is open to see it. Active imagination is one of the many ways in the analytical process which teach an individual to develop the capacity for relating to the interlocking worlds of soul and society” (p 302). Development of the self as an individual is the goal of this work.
“Culture is ‘a process of domestication which cannot be accomplished without rebellion on the part of the animal nature that thirsts for freedom’” (p 320). Submitting ones self to ones culture or the dominant view. So many sheep want to escape the freedom of being an individual. Much more certainty and one does not have to confront ones self. One does not know where the process of individuation will lead, as you release yourself from the Super Ego. Plenty have described me as aloof.
“How is it possible… for man’s instinctual nature to drive him into separation from his kind, into absolute isolation from humanity, into an aloofness from the heard upheld by loathing? We think of instinct as uniting man, causing him to mate, to beget, to seek pleasure and good living, the satisfaction of all sensuous desires” (p 322). The individual risks the scorn of the herd.
Longest review ever - So long I could not save it on the one review.
“It takes only a little insight to recognize that the goals of many of today’s decision makers in the health care field are to restore mentally disturbed people to a level of functioning in the world that will enable them to stay out of hospitals and to manage their lives with a minimum of outpatient therapy, if that is absolutely necessary” (p 18). After working in the public sector for my entire career the conclusion I have come to is that the tax payer will only fund enough treatment to keep people out of hospital and to maintain people to be well enough not to need inpatient treatment. Not much has changed in the past 40 years since Singer wrote this book. It is not likely to change in the next 40 years. It is a superficial and short sighted strategy that creates the revolving door in and out of inpatient units with dependence and disappointment created for people with few other options and no long term healing. In Australia we have a culture of expecting the tax payer to pay for our healthcare. I am contemplating moving into Private Practice and applying depth psychology aimed at helping people reach their potential in ways the tax payer is not interested in funding.
“when analyst and patient meet face to face for the first time, exposed to each other in as near a condition of psychic nakedness as is possible” (p 19). In my work in the crisis mental health team I am struck at how willingly people metaphorically strip themselves naked in front of me. I do my best to respect it and take seriously their vulnerability. There is great intimacy in this relationship and I am committed towards moving people towards ‘better’, whatever that is for them.
“My training analyst had gently tried to restrain me, but when that failed she shocked me one day by saying, ‘You are not supposed to want the patient to get well’” (p 31). “At first I could not quite believe this, for I surely did not understand her meaning. But gradually as it sank in I was able to see that if I acted out of my desire to heal the patient, I was setting myself up as a miracle worker. I would be doing it for my own satisfaction, for the joy of success, and possibly for the approval of my training analyst” (p 31). “My task is to use myself as a vehicle for clarifying the patient’s dilemmas and for helping her learn to interpret her unconscious production. My task is not to contaminate the analysis with my own problems. And it is for this reason that I constantly need to be aware of my own needs and my own biases” (p 31). The assumption here is that the analyst knows what ‘well’ is. The analysand must move themselves in the direction they want, towards their own aim. The analyst assumption that they know what ‘well’ is, is a form of counter transference. The role of the analyst is to help the analysand come to a conception of ‘well’.
“He had no early experience of body contact or sex play with other children. It seemed to him that wherever he went his mother was watching him, that he was never out of her sight. He grew extremely shy and not surprisingly failed to form any close attachments outside of the family” (p 34). How many children could this describe in a context where any sexualised behaviour by children if pathologized? The assumption is that all pre-pubescent children are innocents. What damage is this doing to the outer adults they become? I think our society is doing something wrong in how we develop our children, which has become worse over the past generation. Time will tell how our children will turn out, but I see sexual repression on a Victorian. It will find a way to express itself in unexpected ways.
“It is that he has looked at himself and does not like the person he has become, and that he believes that somewhere in him is rising the possibility of being another sort of person, the one he was meant to be” (p 38). This is process of individuation which is the goal of Jungian thought.
“Today, there are many self-proclaimed wise ones, from the Pied Pipers of instant intimacy to the purveyors of instant salvation. Yet how many are willing to involve themselves with one suffering individual for as long as it takes to help that person come together again, and to reunite the splintered fragments?” (p 39). The work of Jungian psychotherapy takes a long time and cannot be done over a weekend or doing a retreat. The work is more analogous to a gymnasium and working to make yourself strong. You never arrive and the work of balance is never complete.
“it is not only primitive man whose psychology is archaic. It is the psychology also of modern civilised man” (p 80). We are not that far evolved and I trust the Evolutionary Psychologists much more than any other field. We have a powerful Id that escapes the control of the Ego and Super Ego. To borrow from Nassim Talib the goal should be to domestic our emotions, not to extinguish them.
“Convergent thinking conceives of life processes as being susceptible to being broken down into ‘problems’ which then have to be solved” (p 124). This is the aim of CBT, but a lot of problems are a lot deeper, in our soul even. We can never be solved, only worked with.
“Invariable, convergent thinking is permeated by the idea that there is a right way, which has only permeated by the idea that there is a right way, which has only to be found and instituted. In an era of ‘managed competition’ in health care where the emphasis is towards ‘efficiency’ and cost cutting, pressure mounts toward achieving the ‘quick fix’” (p 124). This leads to funding for the Ambulance at the bottom of the cliff. The biggest crisis gets the most funding leading to the revolving door so many clinicians see. Running as fast as you can and barely staying where you are, not allowing people to go with the flow and see where it takes them.
“The study of mythology and fairy tales, and of literary forms and comparative religions, helps us to understand and recognize the power of the archetypal elements within all people, and then to put our personal experiences into the larger perspective” (p 126). Our experiences are not new. The ancestors have been here before and can help us find meaning.
Discussing Jung “From his background as the son of a parson in a small town in Switzerland, he found his personal identity by taking a strong stand against the collective attitudes. He regarded those collective attitudes as prefabricated rules for an ordinary society in which most people would like to live. For himself, he found them stifling and offered instead the individuation process whereby people could find their own direction and live according to their own sense of purpose” (p135). B
“As I worked with Dale I had to consider that the ‘garbage man’ did not only exist in him, but that his character also lived in me. Isn’t the analyst also a sort of garbage handler? Isn’t it my job to pick out and sort the detritus of years in the lives of analysands, and try to remove what is no longer needed? But, lest I become caught up in the image of the ‘do gooder,’ I am sharply reminded that I have to deal with my own garbage as well. The training analysis that analysts go through is supposed to teach us how to clear out the trash and refuse of our own lives so as to open up space for the new and the growing. But this does not end with the termination of the training analysis. I have not only to take out my own garbage but to be very careful not to take in the garbage of other people” (p 142). I am full of garbage and to deny this would only blind me. Once I remove my own Garbage, I replace it with newer Garbage.
“An Indian guru once told his disciple, “You have to gather your own manure and put it on your own plants Some very foolish people carefully gather up their own manure and throw it away and then they go out and buy somebody else’s manure to put on their plants” (p 174). Seeking someone who knows that answers… There is a humility in Jungian thought that I do not have all the answers. I am no Guru. I can help you discover you own manure so you can use it for your own growth. I like this analogy.
“We have certain qualities which have been unknown to an individual are recognised as hostile and evil when they are bought to consciousness. Because the ego is not prepared to assimilate them as its own, they are projected onto other people and onto destructive events, which are sometimes termed ‘accidents’” (p 176). The shadow? If we cannot recognise our self sabotaging acts we are doomed to repeat them. What are the secondary gains that are part of our behaviours where the shadow is expressing itself.
“The psychology of war has clearly brought this condition to light: everything which our own nations does is good, everything which the other nations do is wicked” (p 176). Solzhenitsyn ‘The battleline between good and evil runs through the heart of every man’ and it turns out nation according to Jungian thought.
“’Self’ as Jung uses it has a special meaning; it is that center of being which the ego circumambulates; at the same time it is the superordinate factor in a system in which the ego is subordinate” (p 210). There is a lot of woo thought to contemplate with the sense of Schrodinger’s Cat. Our self is both at our centre and surrounds our ego. Both encapsulates and grounds. It is this mystical quality that attracts me to Jungian thought.
“One way to confront the self is through analysis. One way to approach God is through prayerful contemplation. I am not so sure that in their essentials these two ways are so fundamentally different” (p 211). I have long thought the basis of what I do is not in the medical profession, but in the clergy. Or at least what was the clergy before Nietzsche declared God dead. I am better compensated than a priest. They are the ancestors of psychotherapy.
“In my own experience, and in that of certain of my analysands, as analysis progressed beyond the elementary stages, the common thread of the two apparently different kinds of goal directed movement gradually became visible. The variation comes mostly in the language of metaphor, which is demanded when we speak of the unknowable” (p 211). This speaks to the mystical quality of what I try to do. It is not ‘knowable’ in the rationale sense.
“The alchemical ‘opus’ was at once an attempt to transform base matter into something of great value and an attempt to transform the animalistic aspect of a person into the spiritual aspect” (p 212). My role is that of an Alchemist. To help something reach its potential (whatever that is for them).
“The task in the early stages if analysis is to recognize the non ego forces operating in us. These include, as we have seen, the persona and shadow, and the anima and animus, in all their many forms and guises” (p 215). I see the shadow a lot in society. We live in such a repressed era. The shadow always will find a way. I see society as being out of balance at the moment, releasing the shadow. My concepts is that there is no ‘authentic self’, but that we are a collection or personas. We can work to nurture some and repress others. What repressed, get expressed in the form of the shadow.
“The first half of life is spent mainly in finding out who we are, through seeing ourselves in our interaction with others” (p 216). This is the theme of a lot of James Hollis’s work/ The first half of life is necessarily wasted. We can only become integrated in the second half of life. I think he is correct.
“While the first part is directed towards achievement, the second part is directed towards integration. Where the first part is directed towards emergence as an individual, earning a living, rearing a family, establishing a home, the second part is directed toward achieving harmony with the totality of being. In the beginning the ego arises out of the depths of the unconscious. In the end, the ego surrenders to those depths” (p 216). Tranquillity is the aim of Stoicism, domesticating the ego. You still have the emotions, but you make use of them in ways that work for you. I see parallels.
“the self embraces the whole of psychic totality, incorporating both consciousness and the unconscious; it is also the center of the totality. The ego belongs to it and is part of it, the ego being whole of consciousness at any given moment and also the organ that is capable of becoming conscious” (p 218). Woo-woo, more Schrodinger’s Cat with the ago being both in the centre and potentially surrounding and embracing it at the same time.
“The unconscious material determines the character of the process, and it is the analyst’s task to follow where it leads, along with the analysand who produces it” (p 221). Following the unconscious where it leads.
“As our children are, to a certain extent, extensions of our own egos, so the ‘divine child’ may be thought of as an extension of the collective consciousness. As we pin our hopes and dreams on our children, wishing for them the fulfillment of our unfinished tasks, the realization of what we were never able to realize – so the ‘divine child’ represents the ideals of a culture which is not able, in reality, to fulfill. Often the ‘savior’ becomes the scapegoat for the sins of his society, and by reason of his suffering and his sacrifice the society in enabled to continue, to have another chance” (p 224). Daniel is my ‘divine child’, the child that reminds me most of myself, but better. He did not have a lot of the ‘Garbage’ I grew with. I wonder how good I could have been had I had a more supportive environment. If I project to much on to him I will provide him with plenty of unique ‘Garbage’ of his own. This is the balance I must find and allow him to be his own person and grow beyond me.
“Suffering human beings come into analysis. They have lost the sense of primordial wholeness that represents the paradise of innocence. They are troubled, feeling separated from the world or from the mystery which they intuitively know as their real selves” (p 240). Suffering is important, but the question I ask is ‘what am I suffering for?’ I suspect we have evolved to be inclined towards being dissatisfied and restless (or at least I am). It there a ‘real self’?
“The whole point of dream analysis is to teach people eventually to become independent of their therapist, by acquiring the ability to carry on the dialogue with their inner aspect which has a therapeutic quality, that is, with ‘the therapist within’” (p 253). The whole point of therapy is to become independent of the therapist and develop ‘the therapist within’.
“In his time, and especially during the First and Second World Wars, he learned to eschew groups of all kinds, and to prefer to trust the individual or dyad as the freest and most productive kind of association” (p 261). I am coming to the same conclusion and move my association away from ‘groups’. I happen to be a lot of stuff, but no one thing defines me. I suspect being part of a minority defines one to strongly and causes imbalance. Pride is the deadliest sin.
“The crowd of people represented to her just ‘they’ everyone outside herself. In other words, ‘they’ referred to the terror of the unconscious” (p 280). ‘They’, I always asked who specifically are ‘they’. Identifying ‘they’ troubles a lot of people. What they identify is likely themselves.
“Analytical psychology does not seek to achieve a race of happy, productive sheep. People are troubled in a troubled world: they do not cry ‘Peace’ where there is no peace. Nor does this psychological view suggest that individuals submit to any external authority which is given the power to determine what kind of activity or behaviour is acceptable and what is not. Analytical psychology casts its lot with the champions of individual freedom and offers another source of guidance that that of the political or psychological despot, however ‘benevolent’ that person may be. That other source is the inner mystery, the unconscious, which has its own individual way if manifesting itself to every man and woman who is open to see it. Active imagination is one of the many ways in the analytical process which teach an individual to develop the capacity for relating to the interlocking worlds of soul and society” (p 302). Development of the self as an individual is the goal of this work.
“Culture is ‘a process of domestication which cannot be accomplished without rebellion on the part of the animal nature that thirsts for freedom’” (p 320). Submitting ones self to ones culture or the dominant view. So many sheep want to escape the freedom of being an individual. Much more certainty and one does not have to confront ones self. One does not know where the process of individuation will lead, as you release yourself from the Super Ego. Plenty have described me as aloof.
“How is it possible… for man’s instinctual nature to drive him into separation from his kind, into absolute isolation from humanity, into an aloofness from the heard upheld by loathing? We think of instinct as uniting man, causing him to mate, to beget, to seek pleasure and good living, the satisfaction of all sensuous desires” (p 322). The individual risks the scorn of the herd.
Longest review ever - So long I could not save it on the one review.
June 30, 2015
Singer gives a long overview of Jung’s philosophy. Our unconscious is filled with various collective archetypes that manifest themselves in everyday life, for good and ill. In addition, we have innate dispositions and acquired experiences that make us individually unique. Together, these collective and individual elements form complexes, which are the typical ways we interact with the world. Our uniqueness puts us at odds with social norms. We hide ourselves. We put on masks. We play roles. We project our troublesome sides onto others.
Jung’s task is to bring the unconscious into the light and to integrate it with our consciousness. The former, if left unrevealed, retains control. Until its role is brought to light we remain separate from ourselves and the world. With integration, through therapy, we become integrated and whole. Yet wholeness does not mean we submerge ourselves. We become self, true to our individual nature, yet an integral part of the whole. In a nutshell, we are born as wholes, we become individualized and separate as ego but, through therapy, we re-emerge as individuals and we are whole. The same process occurs at the collective level. Unless enlightened, the unconscious is in control and this results in violence and war.
Jung states we have a collective unconscious and collective archetypes. Though he does not account for their origin, his strong religious views might suggest that they have a mystical source. When viewed through the lens of biological evolution, Jung’s general theory might be interpreted differently. For example, species energy related to the need for nurture and for protection might account for mother and father archetypes and projections of internal needs toward external objects that address those needs. An extension of that view may have a bearing on belief systems related to personalized deities. Anima and animus might be expressions of sexual energy, and our search for opposites that can satisfy internal need. Persona and shadow may be “survival” projections for the self, where the need to preserve our individuality while living within a collectivity is achieved through deception and the wearing of masks. It could be that war and collective insanity has less to do with unexamined egos and more to do with our tribalism for the tribe is the way the individual survives, and that demon figures are those who stand apart from our group ("not us") and, therefore, they are suspect.
In addition to this identification of collective phenomena within, Jung’s emphasis on “individuation” is excellent. We have collective, species needs that at their core serve individual self-interest, but we also have inborn dispositions that reflect Darwinian variability which, along with the experience, creates uniqueness that often stands in conflict with the interest of the collectivity. To be “whole” and “integrated” and “healthy” – requires that we to a degree learn to be “true to ourselves.” While Jung believes that such integration presumes an “inherent” goodness (and presumably deep therapy will achieve this for many), an intriguing question is whether self-fulfillment for some or many might be expressed as extreme individualism and the dominance of the ego in its negative, social sense. This too might be a reality that is out there.
Jung’s task is to bring the unconscious into the light and to integrate it with our consciousness. The former, if left unrevealed, retains control. Until its role is brought to light we remain separate from ourselves and the world. With integration, through therapy, we become integrated and whole. Yet wholeness does not mean we submerge ourselves. We become self, true to our individual nature, yet an integral part of the whole. In a nutshell, we are born as wholes, we become individualized and separate as ego but, through therapy, we re-emerge as individuals and we are whole. The same process occurs at the collective level. Unless enlightened, the unconscious is in control and this results in violence and war.
Jung states we have a collective unconscious and collective archetypes. Though he does not account for their origin, his strong religious views might suggest that they have a mystical source. When viewed through the lens of biological evolution, Jung’s general theory might be interpreted differently. For example, species energy related to the need for nurture and for protection might account for mother and father archetypes and projections of internal needs toward external objects that address those needs. An extension of that view may have a bearing on belief systems related to personalized deities. Anima and animus might be expressions of sexual energy, and our search for opposites that can satisfy internal need. Persona and shadow may be “survival” projections for the self, where the need to preserve our individuality while living within a collectivity is achieved through deception and the wearing of masks. It could be that war and collective insanity has less to do with unexamined egos and more to do with our tribalism for the tribe is the way the individual survives, and that demon figures are those who stand apart from our group ("not us") and, therefore, they are suspect.
In addition to this identification of collective phenomena within, Jung’s emphasis on “individuation” is excellent. We have collective, species needs that at their core serve individual self-interest, but we also have inborn dispositions that reflect Darwinian variability which, along with the experience, creates uniqueness that often stands in conflict with the interest of the collectivity. To be “whole” and “integrated” and “healthy” – requires that we to a degree learn to be “true to ourselves.” While Jung believes that such integration presumes an “inherent” goodness (and presumably deep therapy will achieve this for many), an intriguing question is whether self-fulfillment for some or many might be expressed as extreme individualism and the dominance of the ego in its negative, social sense. This too might be a reality that is out there.
July 9, 2011
I spent weeks with this book and still go back to it often. It's amazing how much of life and the world are packed into this book. Mostly it's about the process of analysis--the work and effort that goes into transformation by both an analyst and the person in analysis. There's so much to ponder here about how we relate to one another, to reality, to ourselves.
Although I was most interested to read this book to explore how Dr. Singer, a Jungian analyst, would interpret and explain some Jungian concepts--which I am always interested to read and explore--I found an interesting comment in her chapter on 'Individuation: The Process of Becoming Whole,' that describes what a person entering analysis ought to consider:
"If it appears that he is not able or willing to sustain the additional burdens of increasing consciousness, he ought not to subject himself to the rigors of the individuation process in analysis. That discipline is a personal discipline, and those who undertake it must do so on their own responsibility, and not expect to be made whole at the expense of their friends or wives or lovers."
This book is beautifully written by a wise woman, and it incorporates theory and much material that invokes thoughtful reflection. With regard to the passage quoted above, I've recently encountered this concept in a different context: in the Steven Covey 'Seven Habits of Highly Effective People' teaching series. Although Covey does NOT leave out the need for inner reflection, his program emphasizes DOING something: and the first three habits he presents as bedrock to what he calls 'the private victory' are analogous to Jung's term 'individuation.' Both center on intentionally accepting personal responsibility for making choices, gaining insight about oneself (without depending on others to develop your 'self'), having empathy (first for our own selves) and acknowledging that we each have a large stake in bringing purpose and meaning into our own lives. Dr. Singer's guidance through this book to understanding the process of personal development and the valuing of one's own life--which must be met and known in order to be more fully appreciated--is accessible and illuminating. And mostly, inspiring. It's a comfort and delight to encounter oneself as 'NOT ALONE' by sharing what she presents about fellow humans' experiences with encountering their best selves and shadow sides and embracing reality and integrating reality and imagination to build a better life.
Although I was most interested to read this book to explore how Dr. Singer, a Jungian analyst, would interpret and explain some Jungian concepts--which I am always interested to read and explore--I found an interesting comment in her chapter on 'Individuation: The Process of Becoming Whole,' that describes what a person entering analysis ought to consider:
"If it appears that he is not able or willing to sustain the additional burdens of increasing consciousness, he ought not to subject himself to the rigors of the individuation process in analysis. That discipline is a personal discipline, and those who undertake it must do so on their own responsibility, and not expect to be made whole at the expense of their friends or wives or lovers."
This book is beautifully written by a wise woman, and it incorporates theory and much material that invokes thoughtful reflection. With regard to the passage quoted above, I've recently encountered this concept in a different context: in the Steven Covey 'Seven Habits of Highly Effective People' teaching series. Although Covey does NOT leave out the need for inner reflection, his program emphasizes DOING something: and the first three habits he presents as bedrock to what he calls 'the private victory' are analogous to Jung's term 'individuation.' Both center on intentionally accepting personal responsibility for making choices, gaining insight about oneself (without depending on others to develop your 'self'), having empathy (first for our own selves) and acknowledging that we each have a large stake in bringing purpose and meaning into our own lives. Dr. Singer's guidance through this book to understanding the process of personal development and the valuing of one's own life--which must be met and known in order to be more fully appreciated--is accessible and illuminating. And mostly, inspiring. It's a comfort and delight to encounter oneself as 'NOT ALONE' by sharing what she presents about fellow humans' experiences with encountering their best selves and shadow sides and embracing reality and integrating reality and imagination to build a better life.
February 26, 2019
It must be emphasized that "Boundaries of the Soul" is as much a book about the nuts-and-bolts of the actual psychotherapeutic process -- right down to lengthy sections describing such topics as the nuances of a psychotherapist's waiting room -- as it an introduction to the conceptual framework of Jungian psychology.
Singer's systematic breakdown of Jungian psychology is actually very concise, informative and digestible, but in total comprises, perhaps, only a third of the content; the rest of the book explores the actual practice and experience of psychotherapy, and will likely only be of interest to prospective psychoanalysts or analysands.
That being said, despite the significant lack of brevity, I finished the book feeling that I had extracted a basic but clear understanding of Jungian psychology -- and there were actually quite a few literary gems of wisdom that I collected as well. Singer was a talented writer.
My only objective criticism of the book is that Singer periodically injected her feminist, egalitarian, some would even say cultural Marxist politics into the book. In several instances, she actually criticized Jung himself for not designing a psychology that was 100% compatible with her ideological beliefs, and she writes Jung off as being "a product of his era" whenever she disagrees with certain attitudes or beliefs of Jung's that were "patriarchal".
Well, perhaps I could level the same criticism at Singer: she was as much an ideological product of her era as Jung was of his.
Singer's systematic breakdown of Jungian psychology is actually very concise, informative and digestible, but in total comprises, perhaps, only a third of the content; the rest of the book explores the actual practice and experience of psychotherapy, and will likely only be of interest to prospective psychoanalysts or analysands.
That being said, despite the significant lack of brevity, I finished the book feeling that I had extracted a basic but clear understanding of Jungian psychology -- and there were actually quite a few literary gems of wisdom that I collected as well. Singer was a talented writer.
My only objective criticism of the book is that Singer periodically injected her feminist, egalitarian, some would even say cultural Marxist politics into the book. In several instances, she actually criticized Jung himself for not designing a psychology that was 100% compatible with her ideological beliefs, and she writes Jung off as being "a product of his era" whenever she disagrees with certain attitudes or beliefs of Jung's that were "patriarchal".
Well, perhaps I could level the same criticism at Singer: she was as much an ideological product of her era as Jung was of his.
May 5, 2016
Dad, knowing of my interest in analytical psychology and of my having gone to hear June Singer lecture at the Jung Center in Evanston during the previous winter break from college, gave me this book as a gift upon my graduation as a religious studies major from Grinnell College in Iowa. It was probably the first time he himself had actually bought me any kind of gift as previously such things had been Mom's job. Now, however, they had become separated and he had not only gotten me the book but had also come out with my little brother to Grinnell to drive me back to his home in Park Ridge, Illinois, where I spent the summer prior to heading out to New York City for further studies.
The book, a general overview of Jung's ideas and their applications in psychotherapy, wasn't particularly impressive. Nor, for that matter, had Singer's lecture made much of an impression. Still, intentions count and Dad's gesture was much appreciated.
The book, a general overview of Jung's ideas and their applications in psychotherapy, wasn't particularly impressive. Nor, for that matter, had Singer's lecture made much of an impression. Still, intentions count and Dad's gesture was much appreciated.
February 16, 2022
After months of not even touching this book, I have to admit that I'm just never going to finish it...
This is widely hailed as THE introduction to Jung. And I can understand why that would be so, given that this book was published in the '70s. But nowadays, you can access much of this same information through podcasts, more modern books and YouTube - all of which are much more enjoyable for me than my experience reading this.
This book crawled so that more modern introductions to Jung could fly, so I don't think it's required reading anymore, to be honest. I would advise this for someone who's very interested in becoming an analyst, or in incorporating Jungian ideals into their practice. But for me, this is too dense for someone with just a lay interest in Jung's work.
This is widely hailed as THE introduction to Jung. And I can understand why that would be so, given that this book was published in the '70s. But nowadays, you can access much of this same information through podcasts, more modern books and YouTube - all of which are much more enjoyable for me than my experience reading this.
This book crawled so that more modern introductions to Jung could fly, so I don't think it's required reading anymore, to be honest. I would advise this for someone who's very interested in becoming an analyst, or in incorporating Jungian ideals into their practice. But for me, this is too dense for someone with just a lay interest in Jung's work.
July 26, 2008
I've just read the first 2 chapters so far. Rather than a how-to-do-Jungian-Psychoanalysis book (which probably doesn't exist, anyway), it more illustrates what this type o' therapy looks like, and all the different things involved in it. It's a pretty good look at Jung's model o' the psyche, as well as some o' Jung's life history, as well as some interesting case examples that show Jungian analysis in motion, woo-hoo. I'm planning on gettin' training in how to do that type o' psychotherapy, so this book is relevant to my career interests. Cool, man, cool.
August 14, 2017
Dr. Singer does a fantastic job summarizing all the various aspects of Jungian analysis. She uses cases from her private practice and clearly shows the process of individuation. A great read.
August 22, 2025
What a great book. If you are looking to get into Jung's work and need a introduction into his complex ideas. This book is a great start. June Singer is a Jungian analyst who goes over almost all of Jung's concepts and adds her own personal experience along with that. It was interesting to step into the perspective of a analyst to understand the human psyche more. This is perfect for anybody thats interested in becoming a analyst and psychotherapist to read both sides of the process.
March 5, 2021
Very fun and insightful! A friend recommended I read this Jung reader with them as a kind of book study. Having not known much about psychoanalysis aside from coming across the usual buzzwords like archetype or shadow, I learned so much about my own self and experiences and definitely felt moments of synchronicity and serendipity in my life while poring over the pages.
May 24, 2021
June Singer's book was very important to me many years ago as I set out on my path to wholeness/individuation. The current second reading eclipsed my first. If one enjoys stories of clients to illustrate Jungian principles, it is excellent. Personally, I lean toward much more 'cut to the chase' writing for my enjoyment and discovery. Of course, it is very good! Different strokes...
January 16, 2025
An analyst who studied under a student of Jung, Singer describes some of the basic concepts of his psychology, drawing both from her academic studies of his works and from examples from her own practice as an analytical psychotherapist. The book ends up also being a mini-biography of parts of Jung's professional life. The kind of book that makes you want to learn more.
August 18, 2025
I started this book in 2022, then shelved it because I couldn't understand anything. Finally, in 2025, after reading Hollis and continuing my own therapy, I started it again in May. I had to take many breaks because it's so dense! But now, in mid-August, I have finished it.
It's a good primer on Jung, but dense as heck.
It's a good primer on Jung, but dense as heck.
August 12, 2019
Good summary good read. Jung was multi tiered in his point of views
January 26, 2025
This was SUCH a great summary of Jung’s work. Highly readable and engaging from start to finish!
May 28, 2009
bought dec 11 08 trade paperback good condition
preface: The first edition c1972 sold well enough to warrant reprinting in 1994. The publisher sent a letter which essentially arrived on JS's 75th birthday and so prompted JS to reconsider her original book. Much more of Jung is in English, much more of JS is in existance as a result of 20+ more years as a Jungian Psychologist in practice and much more modern thought as a result of feminism, and the independence movements of the so called minorities whom JS astutely observes may someday be the majority. A number of chapters have been revised, removed, replaced or added. This is a much different book by the same name.
Now that I have finished it I want it to go on. I didn't feel that it had a real ending.
I have to let it sink in more before I know what to write. BTW I was reading in parallel the Toffler book on Revolutionary Wealth.
preface: The first edition c1972 sold well enough to warrant reprinting in 1994. The publisher sent a letter which essentially arrived on JS's 75th birthday and so prompted JS to reconsider her original book. Much more of Jung is in English, much more of JS is in existance as a result of 20+ more years as a Jungian Psychologist in practice and much more modern thought as a result of feminism, and the independence movements of the so called minorities whom JS astutely observes may someday be the majority. A number of chapters have been revised, removed, replaced or added. This is a much different book by the same name.
Now that I have finished it I want it to go on. I didn't feel that it had a real ending.
I have to let it sink in more before I know what to write. BTW I was reading in parallel the Toffler book on Revolutionary Wealth.
July 8, 2015
This is an outstanding piece of work. After many years experience with therapy and readings around most theoretical constructs, Jung's is the only approach that holds any weight for me. In reading his work and the work of authors influenced by him I find a totality of approach that just is not there in anything else I have encountered, it is always "OK yes but......what about?" Singer gives a precise and readily accessible account of the main thrust of Jungian practice and it sits well with the holistic approach that has come out of years of Buddhist practice for me. It has certainly been responsible for some major changes in behavior and personality for me. I am inclined to pursue it further but the limitation is the availability of a good Jungian therapist. Living in a third world country, in a Buddhist culture not much call for it. This book though has been so helpful in helping me clarify and illuminate my own experience, really a life changer.
August 30, 2014
A really good overview of a Jungian's approach to psychoanalysis. With all the ambiguity in any given theory from symptoms of a repressed animus to dream symbolism, the author gives case examples from her own practice and often cites Jung or refers to his biography. This helps to reveal the dangers of certain approaches and the necessity of allowing the patient and the subconscious lead the exploration. This is not a book for someone in search of tried and true methods or black and white answers. It's not a 'how-to', it's a 'for-example' with many insights that depend on a unique subject of analysis as would have to be applied differently to any individual. It was honest. It wasn't advertising.
October 23, 2013
Despite a few dated references to early 1970s "counterculture", this is an excellent overview of the theory and process of Jungian analysis. Perfect for those for whom other forms of therapy have come up short. Jungian analysis takes into account not only sexual instinct and the will to power and control, but also the innate spirituality of the individual, rather than dismissing it outright. Provides a potential means of weaving together each facet of personality into a coherent and reasonably well-functioning whole.
October 27, 2008
This is a very readable book. However, the title says its "the practice of Jungian psychology" and there is very little discussion of practice so far. Its a nice introduction to Jungian theory, but not much about practice. I also have one big gripe so far: The chapter on Anima/Animus is almost entirely taken up by a history of the women's movement in the US. Well written, yes, but the Anima/Animus concept to me is about so much more than gender equality.
September 5, 2011
I picked this up at the library last fall and have been trading it back and forth with other people while I wade through it. Very insightful understanding of Jungian psychology. I hope to finish it this time.
Finished and well worth returning to. Singer covers several psychology issues around religion, touching on astrology specifically, because Jung wrote about his fascination and study of the subject. Enlightening and well written.
Finished and well worth returning to. Singer covers several psychology issues around religion, touching on astrology specifically, because Jung wrote about his fascination and study of the subject. Enlightening and well written.
September 3, 2011
This book both added to and detracted from Jung's writings. On the plus side June Singer clearly spelled out some of Jung's central tenets. Much of the book was focused on excerpts of case studies that touched on Jung's perspective but left me wanting to know more about what else was going on in the case. Unfortunately it pales in comparison to Jung's own writing and leaves me wanting to return to the source.
Read
July 31, 2011As someone who has tried, several times, to read Jung, and failed miserably, at last this book came into my life. It is an excellent primer on Jung's theories and practices, written in an accessible but intelligent way. It's also very long. But I also feel that I could go back and read some Jung now and make more sense of it.
July 22, 2012
I enjoyed this book and think it has lead to some personal development.
As for an introduction to Jung it is effective, though I feel this simply leads to more study.
The book did drag at some times, and Singer seemed to enjoy a rant or two, but these complaints are very minor when compared to the overall value.
As for an introduction to Jung it is effective, though I feel this simply leads to more study.
The book did drag at some times, and Singer seemed to enjoy a rant or two, but these complaints are very minor when compared to the overall value.
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