This is why Whitmont a well-known Jungian says "the brighter the persona the darker the shadow" (p.
Reading Wordsworth from a Jungian point of view helps us understand his poetry better than ever before especially in our times in which extreme behaviours and attitudes have turned human society lopsided.
It is a book that uses the Jungian analytic model to sidestep the entire historical question.
I do not actually take a Jungian point of view as necessary or primary, only a possible and personal way of looking at how the symbols function, mostly because, as Wink also points out, life is lived communally and so the symbols must have social signification as well as personal signification.
Although Where the Shadows has significant drawbacks, it should still be worthwhile reading for anyone interested in Jungian
interpretations of Tolkien.
And it is the anima above all that gives Jungian archetypal psychology its distinctive character.
As she explains in her second chapter, "Introducing Jungian Theory," The expression "personal myth" is ...
As Rowland puts it, "the deconstructive strand in Jung's work enables a feminist critique of its sexist essentialism and logocentric pronouncements" (2002, 107); this critique, moreover, can be pursued "from within Jungian theory" (107).
Whereas Rowland rereads Jungian concepts through lenses of postmodern feminism, George H.
Hopcke examines other Jungian theorists' and therapists' ideas on homosexuality and also concludes there is a trend in treating homosexuality as pathological or as a state of psychological immaturity.
Most of contemporary Jungian discussion of gay men also centers around their relationship to their anima or other archetypes like the puer aeternus, the Divine Child, and the senex, the Old Man.
So the task now is two-fold: to see how standard Jungian archetypes might function in Hopcke's modified theory involving three archetypal templates, and to see if other more contemporary gay archetypes might be developed for application to this theory.