Teo Degas' Books & Decks

At mid-life we come face to face with our failures and losses. As we age, each of us is confronted by limitations, threats to our capacity to control outcomes, and deflations of our presumptions of omnipotence. (p. 49). "we are called upon to examine the 'truths' by which we live and even to acknowledge that their opposite also contains truth." (p. 15) "The reluctance to face our own shit is very strong." (p. 217-218).

Living Your Unlived Life is a short Jungian book that synthesises and develops many of Johnson's previous books on shadow work, dreamwork and active imagination, and mixes them with some reflections on archetypes, complexes, and Depth Psychology from Rhul. The narrators use the first person, so one cannot distinguish what comes from whom. However, the book feels whole and coherent. Johnson's impromptu is clear, especially if you have read others of his works. Like in most of Johnson's books, a Greek myth is used as conductor of the study, in this case the story of Castor and Pollux. You might ask why myths are still relevant for our Western Culture, and the answer is: 

"Mythic stories tell us holistic, timeless truths, as they are a special kind of literature, not written or created by a single individual but produced by the imagination and experience of an entire culture. (...) Mythic stories, therefore, portray a collective image— they tell us about things that are true for all people." (p. 8).

THE NUGGETS

The second part of life or middle age is a period of time when we seek authenticity, to be true to who we are and to express ourselves in ways that connect us with our inner truth. This is also a period of upheaval and reflection when, more than ever, we start seeking for meaning to get a sense of inner fulfilment. The main quest in the second part of life is the seek for wholeness, which means to be "hale, healthy and holy" and to honour our higher self, this understood as "the propensity of psyche to dynamically seek greater levels of integration, organisation, relationship, and creative expression" (note 2).

Johnson & Ruhl's advice to achieve wholeness and authenticity is not based on fluff, it is based on serious inner work:
1/ We have to 'be' more and 'do' less, or just to alternate 'being' and 'doing' more frequently.A Zen approach to life, basically.
2/ We need to make the unconscious conscious.
3/  We have to apply meta-consciousness to our thinking and behaviour so we aren't acting on autopilot and repeating behaviour patterns that are not good for us and are even harmful. The requires that we pause and reflect instead of doing what we usually do, i.e. leave our unconscious to run its hidden agenda. To disarm a complex you must learn to move your ego into a position of witness  (...) the goal is not to eliminate patterned thoughts and behaviour but rather to loosen them up sufficiently(p. 62).
4/ We need to learn to separate which parts of us are not really us but a by-product of our culture, country of birth, gender and social class or just a projection of our families.
5/ We must live our unlived lives (those parts of our character and psyche that we consciously or unconsciously repress, which are both luminous and dark) by doing shadow work, dream work and through active imagination We also need to start asking ourselves the right questions: instead of What should I do to get rid of this wrong thing in me?” we should ask “Why is the right thing in the wrong place?” (p. 103) instead of asking "What’s in it for me?” we should ask “What is needed at this moment for greater wholeness, integration, and creative expression? What serves the greater good?” (p. 179).
6/ We need to learn to look at the world with less polarity, with less duality, with less judgement, more through a coloured lens and less through a black and white one. There is no list of virtues that cannot be contradicted; this is a truth that can be liberating and frightening at the same time. We need to synthesise the opposites tempering one with the other and accept that both are valuable and necessary to live a balanced life.  

7/ We need to keep a balance between the archetype of the Eternal Youth and the archetype of the Wise Elder, by using an attitude of tinkering, discovery and play. Without the Eternal Youth we become morally rigid, dogmatic, judgemental, and authoritarian, but if we are too attached to the Eternal Youth we may exhibit immaturity, narcissism and an inability to grow and achieve psychological maturity.
8/ Let's  get a  new mindset, as the old solutions to our problems won't work and our automatic habits will work against us the older we become.  

9/ Let's have strong ethics and walk the talk. People who behave ethically are those who make an honest effort to conform their behaviour to their values. When your conduct is at odds with your essential character, it reflects a fragmentation of the personality. Shirking of ethical responsibility deprives us of wholeness. (p. 125). Amen!
10/ We need to do some work to improve our capacity of response to the challenges we face, so we do so with more flexibility, passionately and in a powerful way.

This book is full of wisdom, with some philosophical and spiritual reflections that are wonderful to ponder on,  no matter the stage you are in life. I actually think that this sort of book should be read by people older than 25 so that  they can start doing  something with their lives to have less neurosis and more fulfilling lives when they are, say, in their mid 30s.

My favourite chapter is number 10, Returning Home and Knowing It for the First Time. This chapter is very thought provoking, very touching and lyrically spiritual, and also very confronting in a way. This won't be an easy read if you are a hardcore Christian or very attached to any established creed; however, the chapter will be like a fragrant breeze for those of us who are more spiritual than religious. In a way, this chapter is a call to arms, to  the true spirit that lives in all of us, to break free from the chains that constrict and restrict our soul even if those are part of a set of religious beliefs and structures. Besides, this is the only chapter where old age and death are considered. The chapter is a call to the return to the divine, to walk into oneness, and to reclaim our personal paradise, as heaven lives within us:

"Paradise exists, but as a level of consciousness, and it is available to you when you are ready to receive it. (...) The very idea that the material world is separate from some other “higher” existence is itself an error of duality. Reality is not dual, though our current level of awareness perceives it that way. (pp. 225-227).

If you have never read a book by Johnson, this might intrigue you enough to read more detailed approaches to shadow work, dreamwork and active imagination. If you are into Jungian and Depth Psychology, you will find wonderful applications of Jung's teachings to the challenges that your psyche  and life face, no matter your age.

THE SHORTCOMINGS

~~ Although the book has great wisdom and is well written, it might  disappoint the general public, who will come to this book because "the second part of life" in its title. They might expect precise concise answers on how to solve or face mid-age issues, but they won't find but challenging inner work.  

~~ The structure of the book  makes the message confusing or not clear enough. To me, they should have started explaining what an unlived life is, specifically, and how it affects our life. "To live our unlived lives" is repeated ad nauseam, but "unlived life" is never clearly defined. I would have explained how to access that unlived lives (shadow work, dreamwork, active imagination, archetypes in this precise order) and how to deal with our oldest years if we get there alive.  I think in this way the whole book would have conveyed the same message in a more clear way. Just my opinion, of course.

~~ Except for some parts, this book is not specific for people in the second part of life. The bits about old age are truly so, but most of the book focuses on doing things that are beneficial for people of all ages and are interested in inner work. 

~~ I have a problem with vague talking, in this case with the expression "the second part of life". What is that supposed to mean? My grandmother died old and wretched in her 40s, so her second part of life was in her 20s. Depending on the country or area of the world we live in, we have a longer or shorter life expectancy and we marry and settle sooner or later. So I would like to know, exactly, how do we know we are in that second part of life as we don't know how long we are going to live. Is it an age? I is a state of mind? Is it having a job and a routine life? Is a state of the soul?  Is being settled in life? What exactly?  

MIND

>>  Although the language is accessible, the book reads better if you already have an understanding of basic Jungian concepts, like ego, shadow, projection and archetypes.  The authors have a specific reader as a target, so if you aren't one of those, you  might get lost without the help of a teacher or mentor.

>> Although Jungian Psychology is very much Christian and spiritual, there is a good deal of elements that could conflict with orthodox Christian beliefs because, beyond the concept of psychological soul, the book is infused in Zen, Eastern philosophies and Antiquity Greek religion. Therefore, the book might not be for readers who have a set of values deeply ingrained in established churches and religions, and believe in the value and importance of right and wrong, good and bad, light and dark. 

EXERCISES IN THE BOOK

 > Unlived lived inventory (adapted from the Roland Evans' model, quite interesting and surprising.)
> What are you stuck at? (good)
> The Doing/ Being Shuffle (good)
> Who am I? (good, needs of partner or conductor).
> The living symbol (not practical, need of partner or conductor who knows what s/he is doing.)
> Talking it over with yourself  (interesting but it would be great if an expert did it with you the first time so  we learn.)
> Dream tending (excellent.)
> Follow what you love (OK.)
> Dissolving the split perspective  (truly interesting and fun!)

 Some of the exercises are great if you happen to have a guide, a psychoanalyst or mentor who has a mastery on those,;otherwise, they might  lead you nowhere. Also, some of the exercises were somewhat odd, like asking yourself about the unlived lives of your parents. Some things came to mind for my parents about things they said they wanted to do and couldn't because of poverty or their specific circumstances. Yet, I am not my parents' psychoanalyst, so there must be many things inside them that they are never expressed, of which they don't want or can't talk about, or simply don't know they exist.

RENDERING FOR KINDLE

I find upsetting paying for a short digital book to find that the notes are not linked to the text they relate, that the index is not linked either, and that some of the links do not work either. It doesn't cost much fixing that in the e-book, so I always wonder why editors don't give a damn.

WHAT?!

As a tool to remember and note down your dreams, the authors recommend a "voice-activated tape recorder also can be handy (p. 142)." Time to wake-up, most people would have a smart-phone with a voice recording app included, tape recorders died, like a few decades ago, no? Tape recorders are an obsolete technology, no longer in use, unless you happen to have one of those. In year 2016 you can still find voice recorders, digital, but they are expensive, and one needs more a mobile than a VR, so using an app, free or paid, or just the VR feature that comes included in some smartphones is the easiest cheapest way to do that in year 2016.

Originally published in 1983, We is a mesmerising book, still relevant for our culture and psychology, and the best book I have read this year so far. 

This is Johnson at his best.  We shows what Johnson can (could) do when he takes the necessary time to work and write properly, with focus and direction, thinking about the reader and putting his vast knowledge to our service. Together with Inner Work, this is Johnson's best book, Jungian analysis explained in plain wholesome awesome language.

Despite what the title might induce you to think, this is not a romantic book or a dating book or a book on how to get the man/women of your dreams. Yet, it touches on romantic relationships from a psychological perspective. 

It is Johnson's trademark using classic mythology to dig a hole in our personal and cultural psyche and explain who we are, how we behave and why. Like many of his other works, We uses a myth (in this case the myth of Tristan & Isold) as a connector to take us in a long ride that goes from the 12th century to the 21st century having the ideal of romantic love in society, in relationships, and in our psyche. 

The book is well structured and it is narrated in a very beautiful prose. Although no footnotes are provided, the book is the most academic of Johnson's. The general introduction, and the chapters On Myths and Note for Women form a sort of prologue. In them you get, in a nutshell, what the aim of the following exploration is, what the book is about, and a short consideration on the the versions of the myth used for the study. Johnson uses as a basis the version of the myth in the Bédier Compilation, except for the three years that follow the drinking of the potion, for which he uses the Béroul's version (the first poet that told the story) as it is closed to the archetypal realms. It is important to remark that Johnson approaches and analyses the myth from a Jungian Psychology point of view not for a Literary point view. 

Four parts follow. The beginning of each part is a condensed summary of the myth, which is followed by several chapters analysing the symbols, characters, and dynamics explored in that part of the myth.

The conclusion, structured in three chapter, is great, brilliant at times. In it, Johnson tries to give a practical solution to what to do with the information he has given us.  The book ends with a list of references of the books quoted in the book, as well as a recommended reading list. A bit outdated, but good nevertheless.

Why using a myth to analyse the ideal of Romantic Love, you will ask. Johnson summarises it in this simple way:

"The myth not only records the dynamics of romantic love in the male psyche, it also reflects the fate of the feminine in our culture" (... )A myth is the collective “dream” of an entire people at a certain point in their history. It is as though the entire population dreamed together, and that “dream,” the myth, burst forth through its poetry, songs, and stories. (...) The myth of Tristan and Iseult is a profound expression of the Western psyche."

The way Johnson is able to dissect a myth without forgetting the historical context that led to its birth is something remarkable taking into account that he is not a historian. This is not to say that some of his statements are not controversial, which is so mostly because of lack of a proper academic apparatus and footnoting; this is the case, for example, of the relationship between Catharism and the birth of  Romances in the Middle Ages. I was mesmerised by Johnson's easiness at having a myth peeled off, layer by layer, until it connects with things that we modern humans still do.

This reflection on the female/feminine element and patriarchate in the Western Culture are priceless and very relevant to this very day. Most of the Note for Women reflects on this issue and on the fact that this is a male-made myth not a female one, and the shortcomings that can derive from the vision of the feminine from it.

There are different levels of analysis of the myth, all interconnected and intermingled: 1/ The historical approach to the text to understand why it is what it is. 2/ The analysis of the symbols in the myth. 3/ The analysis of the dynamics between our own psyche, that is, between our conscious and unconscious. 4/ The depiction of the ways of relating in romantic relationships the myth show, and how we are still replicating them; and 5/ the reasons for the ideal of romantic ideal being so strong (and destructive at times) in the Western Culture. This is also a great book to understand what Anima/Animus are and what Psychological Projections are and how they manifest. 

Johnson succeeds on many fronts in this book, especially at analysing what romance and romantic ideals are, and how they undermine our personal lives and society. He is able to explain the substratum that is the basis of the need for romance and romantic ideals and what the ideal is seeking in our inner world and in our unconscious.  

Despite what many reviews say, this is not a religious book or John does not preach. First at all, Jungian psychology is more spiritual than any other psychological discipline,but it is not religious. Even Johnson says that you have to decide what religion and God mean to you, and he speaks of God and the Gods. In that regard, you can criticise his Jungian approach, not the way Johnson links spirituality and psyche, as soul and self are concepts intrinsically linked in Jungian Psychology and Johnson is doing a Jungian approach to the text. In other words, a disregard for the connection between self and soul is not Jungian. Yet, just read Johnson's definition of soul in this book, which is treated as a psychological entity, and tell me that this is religious. It is not. Johnson, despite being a religious person, is good enough to detach himself for his personal religious preferences and speaks in ways that touch people like me, who are not religious. If this was not enough, the use of some Christian references are not literal. Johnson never uses his examples from the Bible in a literal way, ever. Just see the way he explains the Jesus' human-divine duality. Having said that, I think Johnson is a son of his time, and uses religion and spirituality as synonyms, something that is not so common nowadays.

The analysis of the myth shows us patterns of behaviour, psychological structures and couple dynamics that go from the far past towards this very day. As Johnson says, the myth doesn't tell us what to do with that information; this is he aim of his conclusion.  The answer is given by using the same mythological basis, but using the advice of two different mythical languages 1/ the myth of the Oglala Sioux Nation (the story of the Bison Spirit Woman), and 2/ in the language of dreams, by using the dream of one of Johnson's clients (The Bell of the Holy Virgin).

Johnson concludes that romantic projections are, in essence, deep down,  a quest to communicate with the most sacred part of our inner self, but just expressed in the reverse way. The passions of romance or drugs and the seek for physical possessions have in common a misdirected unhealthy way to reach that what our psyche-soul seeks. We need to redirect that energy to the right place, so that we can "channel it correctly so that it will enrich our lives— in the realms both of spirit and of relationship— rather than sabotage them".  How do we return to our inner sacred core, to our soul? "What is required is not so much an external, collective religion, but an inner experience of the numinous, divine realm that is manifested through the psyche" Dreamwork and archetypal inner work are a perfect alternative, numinous and spiritual at many levels, which can reach those places inside us that we consciously want to reach but unconsciously were are too afraid to. 

~~ One of the most interesting episodes of the myth, to me, appears narrated in part three, while the lovers are in the enchanted Garden and Isold tells a hermit that confronts them on their wrongdoings:

“Lord, by God Almighty, He does not love me, Nor I him. It was because of an herb potion Of which I drank And he drank, too: it was a sin.”

I was expecting Johnson to comment on it at length as it is really intriguing. It is a moment of awakening, of consciousness of the unconscious, if that can be said. It is like Adam and Eve a la Reverse. It is a lucid dreaming sort of episode as well, because when they are saying that, they are truly not projecting. The episode contrasts remarkably with the attitude of both characters before and after this episode. No word is devoted to it. How is that possible? I am dying to find this episode explained the Jungian way. Anyone?

~~ The major flaw of the book is the last chapter of the Conclusion. I was in awe at finding Johnson's projections on other Culture so patently obvious. He compares Western ways of relating and Eastern-Indian ways. He spent a good deal of time in India, obviously with good families and friends, and uses his own experience to produce a pink version of the Indian way of relating in family and romantic relationships. Some affirmations made me cringe, even shriek. Statements of the sort that Indian families are healthier, and they produce non neurotic children, that they are not romance based and that projections basically do not exist. I consider that a big blind cloth in front of Johnson's eyes. Have you ever watched a Bollywood movie? That would suffice to show how projections show in Indian culture, specifically. The fact is that relationships between women and men in India are far from ideal and vary from family to family, like in the West. Too many women are still treated as mere objects and possessions, women are raped on a daily basis in Delhi, and their raping and rapists are justified by a good part of society and the legal system. The documentary on the girl brutally raped and murdered on a bus in India a few years ago, would suffice to show how many men treat women in India, and how well educated people did justify it. Some women of my age only speak to their husbands when they are asked to do so. The cast system is still well alive in India, even though it is not politically correct to say so. There are 3-5 years old children begging for money, alone, at 5am in the morning in some major train stations. You can ignore that part of Indian reality, of course. I think that there are good and bad families everywhere, in India and in the West, and that the way Indian people project is different from us, but they still project.

IN SHORT
Personally, I would recommend starting with We, and then read Johnson's He and She, and not the other way around, even though We is a later book, just because you want to start with a clear idea of what Johnson does, how he approaches any myth or subject, and not having to guess that. We is a brilliant book and He and She do not match that greatness as they are published lectures not real books.

A NOTE ON THE COVER
The covers of Johnson's books on Kindle are usually dreadful, you wonder why investing so little in making the book shine also outside, but the cover of this Kindle edition is just beautiful and perfect for the book. A wild poppy.

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Johnson is a Jungian classic, and there is a reason for that. He mixes with easiness, elegance and clarity depth psychology and Jungian Psychology, mythology and dream work. He makes of Jungian conundrums something fun. Johnson, like Campbell, knows inside-out Western Mythology, Eastern Mythology and Philosophy and Christian/Catholic Mysticism.

 "She" is a collection of lectures given by Johnson (first published in 1976  and reviewed in 1989) revolving about the analysis of the Myth of Eros and Psyche (aka Amor and Psyche). The book is very enjoyable to read. Even if you are not interested in Depth or Jugian Psychology, you will enjoy the reading, and the way Johnson de-constructs a myth and gives it psychological  meaning. It is like seeing an orange being squeezed through a macro lenses. Fascinating.

"She" is not only an exploration of the female psyche, but also an approach to "the feminine in all of us", and also a tale of exploration of inner expansion and a dive into the unconscious. As a woman, I could relate to many of the things Johnson unveils.

 Much of the turmoil for a modern woman is the collision between her Aphrodite nature and her Psyche nature. (p. 8)

Bingo!

There are  two distinct parts in the book and in the myth examined: the one before Psyche's tasks and the one after the tasks start. Johnson says of the second is the one that shows more clearly the patterns of development of the feminine principle. However, although I could relate to many of the things he mentions there, I thought that some of the comments could also apply to the male psyche or to humans in general.

Despite the book being so old, is still fresh. Johnson's reflection on the validity of mythology for the modern world is wonderful, as myths contains a distilled imprint of human psychological structure, which is universal and timeless. Johnson does even more, he links myth and dreamwork in a two-way path. He shows, for example, how the myth herewith analysed replicates itself in an apparently unrelated dream of a female patient of his. Most importantly, he points out that some dreams have a mythological structure which makes them perfect to delve into our inner self and psyche. 

A WHINE

I have to congratulate HarperCollins e-books for ripping-off customers. Being charged 11+ bucks for 99 pages of an old book on Kindle sucks.

I always find pearls of wisdom in anything Johnson writes, his approach to the world and our psychological humanity make me ponder, always. Besides, he is a kindred spirit, an humanist in the proper sense of the word,  always worth of my time, even though, too often, I end lamenting that he is keeping most of his secrets to himself.

This book is a collection of four small essays, one of them dealing with projection. Unfortunately, the common denominator of the articles is not projection, but rather inner work and the concept of Maya or illusion. That would had been a more honest title and descriptor. If you are looking for a in-depth book on psychological projection, or a basic approach to psychological projection, this is not your book.

1/ Inner Gold
Half memoir half  simple approach to  psychological projection, it is a lovely piece of writing, with a Memoir sort of tone that I love. 

We barely understand how much of what we perceive in others and the outside world are actually parts of ourselves. Please observe the energy investments you make. (p.30)

To understand what Johnson says, you need a basic understanding of what projection and shadow are. Johnson does not explain readers what projection is, how projection mechanisms work, why is formed, and how to do something he insistently tells readers to do: to reclaim our inner gold or to return it to somebody else. How do you do that? No answer. Most people have the level of consciousness of a thermostat, they do not know they project, nor recognise that they are projecting or that others are projecting on to them, nor know anything about it, so unless Johnson gives the "recipe", there is no way to go. You expect a recipe because Johnson was an active psychoanalyst, and he must have it! The beans must have been spilled in the Garden of Eden, not sure if my Animus can get there and bring me a few. 

2/ Loneliness
This is my favourite piece. Again, there is a nostalgic feeling and Johnson's memoir approach to it. I love the way he categorises loneliness in three varieties (loneliness for the past, loneliness for the future, and loneliness for being close to God). Johnson basically says that loneliness is a state of mind and the soul, an interior matter, if you feel lonely you have to do inner work to solve it, connect with your essence, restore your connection with your unconscious, ground yourself in the energy of the world, bear your pain and:

 If you can transform your loneliness into solitude, you’re one step away from the most precious of all experiences. This is the cure for loneliness.

Did you need of Jungian Psychology to learn this?  If I were feeling lonely, I would love to ponder on many of the things Johnson says, but I think that would not be enough to cure my soul. Perhaps therapy? 

3/ Love Story
This is a very short reflection of the figure of  Beatrice in Dante's Divine Comedy. Beatrice is presented as a  soul guide or psychopomp. There a few pages sketching some wonderful thoughts but, overall, they are superficial and uninspired. 

4/ The one and future King
This chapter is odd and intriguing at the same time. Johnson is deeply religious (an ex-Benedictine monk) and it shows here, as this is a reflection on the meaning of the doctrine of the Second Coming of the Christ from a non-literal and archetypal point of view. Even if you are not religious, you will enjoy his approach. I think some of the things he says are beautiful and spiritually soothing, and his reflection on literalism is brilliant:

Literalism knows no end, and literalism is the death of insight. But that sublime archetypal structure is always available in its true, interior way, for anyone who chooses to touch it and is capable of touching it. Sometimes the point of contact becomes accessible only in our deepest, darkest moments. (....) Speech is literal and rational and cannot easily contain the depths of the mystery. For that we need symbols and symbolic language. (...) We can discover within ourselves the capacity to sustain both the presence of the divine and the holiness of daily life. The two are, in fact, one. (pp. 75-76)

Johnson speaks of God often, so if you are an atheist or agnostic you have to decide what God means to you. I thought that he connects well with some of the teachings of the New Thought Church.

Lying with the Heavenly woman is an essay that reflects on the relationships of a man with his outer and inner female using Jungian psychology. The first part is devoted to the feminine elements in a man's psyche in general and the second is devoted to what happens when these elements are distorted, contaminated and mixed together, and how they affect the way a man relates to women in general, and the women in his life in particular.

Johnson has a deep knowledge of Jungian Psychology and mythology, and he uses them in this book to explore the relationship of the male psyche with his inner/outer female. Johnson does a good job at describing the mother complex, the mother archetype, the relationship with the sister and the hetaira, but other times he says obvious things that are of little help or depth, while the concept of anima is barely sketched and not properly explained.

The e-book is very short, barely 100 pages, and it feels more like a collection of hurriedly arranged notes on the topic than a proper book. The writing is less precise and more vague than in other of Johnson's books, some of the punctuation and paragraphs too long and unpolished at times.

There are many pearls of wisdom in this book, but I would go for any of the other books by Johnson on the male and female psyche before buying this one. In other words, I would read He and We first.

I am a fan of Robert A. Johnson's work and writing, but this book feels like unfinished stuff, a hurried work, and lacks the practicality, depth, and polish of other of his books. This is not a book either, is more a booklet or essay.

The booklet feels a bit lousy and way below Johnson's talent and knowledge and I would read this book once you get a better idea what the concept of Jungian shadow is from other book. Then, this book will make sense and will be a nice addition.

This is one of the best books on dreamwork I have ever read, and I have read a few. The book is not only informative but also well structured, well written, and very didactic and engaging. This book is based on Jungian Psychology and, therefore, it does discuss a a few things about the matter, but does not enter in the different schools of dream interpretation. If you are into Jungian psychoanalysis this book is for you.