Anima and animus pdf

This book offers a collection of original articles presenting several different approaches to Jung's psychology in relation to religion, theology, and contemporary culture. The contributors describe their teaching of Jung in different academic contexts, with special attention to the pedagogical and theoretical challenges that arise in the classroom.

Based on the Tavistock Lectures of , one of Jung's most accessible introductions to his work. Barbara Hannah tackled the theme of the animus in women's psyche with a comprehensiveness unsurpassed in Jungian literature.

Her insight and vigor stem directly from personally grappling with her own animus while integrating the experience and reflections of psychotherapists working directly with C. Her psychological analysis of the. Animus and Anima. Animus and Anima by Emma Jung. Animus e anima by Emma Jung. Aspects of the Feminine by C. The Invisible Partners by John A.

First of all, we become aware of it in problem which is so acute for the rvoman of today, tlte animus rlr. The child usually sees it in the father, or problem.

For the most part, direct access to tl]ese objective volves great difficulties; indeed, it affects us almost like a sin. As long as the projection succeeds, that is, as long events, a very clangerous venture. For this reason, this process r', tlrc irrr:rge corresponds to a certain degree with the bearer, has alrvays been closely connected rvith religious ideas ancl rrtes. Indeed, the religious mystery,. On the contrary, this state of affairs rlr rrrs to lrc, in a certain sense, perfect, especially when the man ence of death and rebirth, alrvays means this mysterious and r llr is l lrc spiritual intermediary is also at the same time per- miraculour pror esr o[ I ransformal ion.

I[ such a projection can be permanently estab- Fall of man and rhe stealing of fire by prometheus, it is the lr. The lifts man above nature. But this achievement brings him into I rl',r r. Very often rr t of very long duration especially not if the woman is in anxiety states appear, sleeplessness and general nervousness, or rr r:lose relationship to the man in question. Then the incon- physical ills such as headache and other pains, disturbances gluity between the image and the image-bearer often becomes of vision, and, occasionally, lung afiections.

I know of several ;rll too obvious. An archetype, such as the animus represents, cases in which the lungs became affected at a time when the rvill never really coincide with an individual man, the less so animus problem became acute, and were cured after the prob- tlrc more individual that man is.

Individuality is really the Iem was recognized and understood as such. Possibly any other organ could just sorr sets in we become arvare, to our great confusion and dis- as well be affected, and it is simply a question of psychic energy ir l lx intment, that the man who seemed to embody our image which, finding no suitable application and driven back upon rl i not correspond to it in the least, but continually behaves itself, attacks any rveak point.

At first Such a total ransference of the animus image as that de' rvt pcrhaps try to deceive ourselves about this and often suc- scribed above creates, together rvith an apparent satisfaction r rtrl rclatively easily, thanks to an aptitude for efiacing differ- and completeness, a kind of compulsive tie to the man in ques- lrrrcs, which we orre to blurred porvers of discrimination.

This state of being fascinated by rvc tlrink he ought to represent. Naturally, the same holds good for the man image to another person, but also of the activities that go with rrr lris attitude toward the woman. He, too, would like to see it, so that a man to rvhom the animus image has been trans- rrr lrcr the image that floats before him, and by this wish, lvhich ferred is expected to take over all the functions that have re- rvorks like a suggestion, he may bring it about that she does mained undeveloped in the woman in question, whether the rrot livc lrer real self but becomes an anima figure.

In turn, the rvoman upon whom a man has ',tlrr. Iorrns one of the r,vorst complications in the relations real cause for the compulsive dependence that exists in these l l rv t nlcn ancl worne n. Herc l. It rsep5 16 me that to relate lo this rv,rrnen who have completed a course of study and practice a componentJ to know it, and to incorporate it into the rest of lrcrctofore masculine, intellectual calling, but who, nonethe- the personaliry, are central elements of this problem, which lcss, have never come to terms with the animus problem.

Such is perhaps the most important of all those oncerninq rhe. What is really necessary is that feminine ality and intended to function, explains why the animus is rrrtcllectuality, logos in the woman, should be so fitted into able to attract psychic energy to itself until it becomes an overwhelming and autonomous fi gure, tlrt nature and life of the woman that a harmonious cooPera tiorr between the feminine and masculine factors ensues and It is probable that all organs or organic tendencics attracr 11 ;r.

This first act of discrimination, simple as it the manilesrarion of r]jsturbanccs or by tlre rlevelonment ol r. Applying tlris idea ro rlre psyche. I rvoulcl conr lucle ,r 1r:rirrlul renunciation. But in the. These masculinity brought to vierv, I see more of a symprom, a sign. But in life they do rvry r 'rrvccn oneself and other people, between oneself and t apply for there they do violence, either to the subject I ilc in gcneral.

It is very diflicult to recognize such a possession rrrrrler discussion or to the person being addressed, or even to irr orreself, all the more difficult the more complete itjs.

This orientation derived from other people is rlrx's not himself think, but lets "it" think. From within, they mus. In a state of identificarion with the animus, we thinL, r r orvcl upon the rvoman in already complete, irrefutable forms.

It t ls no urge to think through and thus really to undersmnd Often it is very difficult to realize rhat a though r or opinion rlr ideas which she adopts and, perhaps, even propagates tur- has been dictated by the animus and is not orra,, orur.

Her undeveloped power of discrimination results in her particular conviction, because the anirnus has at its command rrrccting valuable and worthless ideas with the same enthu- a sort of aggressive authoriry and porver of suggestion. It rirrsrn or with the same respect, because anything suggestive of derives this authority from its connectron. Suclr opinions or concepls. On the other hand, her lack of ,lisr r iurination has a good side; it makes the woman unpreiu- They are characteristic in that, corresponding to the principle ,lircrl ancl therefore she frequently discovers and aPpraises of the logos, they are generally valid concepts or ruths ivhi;h.

Ready-made, incontrovertiblv valirl llsr 1r'cirrrliccd persons have long since recognized. Grimm, in his ual natures to a high degree is preeminently practical and ilrrrran mythology, points to the connection between wish- applied. It is something we describe as sound common sense, rrg, iruagining, and thinking.

According to him, and is usually directed to what is close at hand and personal. Odin, stricter sense. Only when woman's mental power is no longer tlrl wirrdgod and u'anderer, the lord of the army ol spirits, the applied to the mastering of daily tasks but goes beyond, seek- rrr' ntor of runes, is a typical spirit god, but of a prirnitive form.

He is not only the giver of all srrr an undeveloped, childlike, or primitive character; instead of rlr,rt is good arrd perfcct as comprehended under wishing, but the thirst for knorvledge, curiosity; instead of judgment, preju- ,rl:,o ir is he lvho, rvhen evoked, can create by a wish. Grimm dice; instead of thinking, imagination or dreaming; instead of.. It is the power that shapes, imagines, thinks, and is Where a man takes up objective problems, a woman con- rlrr t lore imagination, idea, form.

Clearly, these are ol tlrought. Thus, the curiosity , ,,rrrp:rr':rble to suclr a spirit and rvind-god. We find the animus of children and primitives is familiar to us, as are also the roles rr rr sinrilar form in dreams and phantasies, and this wish- played by belief and superstition.

In the Edda there is a riddle- r lr,rr:r te r is peculiar to feminine ttrinking. If we bear in mind contest between the wandering Odin and his host, a memorial rlr.

Similar stories have. We rt,rlity, then rve can undersmnd how it is that imagining, have the riddle of the Sphinx, or of C edipus, the hair-splitting tlr r n I irrg, r,vishing, and creating have been rated as equivalents. I slx r irrlly in a relatively unconscious condition, where outer So-called wishful thinking also cor-responds to a definite ,rrrl irrrcr rcality are not sharply distinguished but flow into stage in the development of the mind.

The same phenomenon is found very tlrinking, but, rather, dreaming, imagining, lvishing, and fear- r:learly expressed in feminine mentality. The power and authority of the We are astonished to discover, on closer inspection, how ,rrrirnus phenomenon can be partly explained by the primitive often the thought comes to us that things must happen in a rrrcrrtal lack of differentiation between imagination and real- certain way, or that a person who interests us is doing this or r t y.

Since what belongs to mind that, or has done it, or will do it. We do not pause to compare - that is, thought - possesses ,r I I lrc same time the character of indisputable reality, what the these intuitions with reality. We are already convinced of ,rrrirnus says seems also to be indisputably true.

A word, also, just idea is true and that it corresponds to reality. Other phantasy I r lic an idea, a thought, has the effect of reality upon undiffer- structures also are readily taken as real and can at times even rriirted minds. Our Biblical myth of creation, for instance, appear in concrete form, rr,lrcre the world grows out of the spoken rvord of the Creator, One of the animus activities most difficult to see through lies rs ;rn cxpression of this.

The animus, too, possesses the magic in this field, namely, the building up of a wish-image of one- rrvcr of words, and therefore men who have the gift of oratory 1u self. But it is not woman alone who is under the spell so on.

This activity naturally lends the animus power over us r rl rvord-magic, the phenomenon is prevalent everywhere. The until rve voluntarily, or perforce, make up our minds to sacri- lrr rly runes of ancient times, Indian mantras, prayers, and magic fice the higlily colored picture and see ourselves as we really are.

We like to call this thinking; though, rrrg r rrltural level. A man has by nature the urge to understand on the contrary, it is a form of mental activity that is strangely I lr r l irrgs he has to deal with; small boys show a predilection pointless and unproductive, a form that really leads only to l,rr prrlling their toys to pieces to find out rvhat they look like self tortnre.

Here, too, there is again a characteristic failure rrrsirlt or horv they work. Slre can easily rvork rvith instruments or rnaclrines 1 or imasined. Similarly, she can be impressed by ir sign ilicant-sounding word without having grasped its exact Il is well known that a really creative faculty of mind is a r ,r r t' t hing in woman. There are many women who have devel- r rcilnllrg. A man is much more inclined to track dolvn the ,,1xrl their powers of thinking, discrimination, and criticism rllcanrng.

It comes to us as a voice commenting orr lr. Often this is how we first llre creativity of woman finds its expression in the sphere perceive the animus to be different from the ego, long before ,'l living, not only in her biological functions as mother but it has crystallized into a personal figure. As far as I have ob. First, r,rtor, in her role as companion to man, as mother in the home, we hear from it a critical, usually negative comment on every , r in sorne other form.

The development of relationships is movement, an exact examination of all motives and intentions, which naturally always causes feelings of inferiority, and tends r'l primary importance in the shaping of life, and this is the r r':r I lrclcl of feminine creative power. From time to time, this same voice may also dispense ,,1rr:rlity with man.

In acting, people, relationships, and Iife exaggerated praise, and the result of these extremes of luclg-. The mediation of such knorvledge and such It seems to me that two importanr sides of the logos function r.

C n the one hand, we have discriminating, judging. Wc could say, perhaps. This is especially striking as a single person, while if the second prevails, it appears as a plurality, a kind of council.

I know a woman in whom think- are mainly individual, while the setting up and abstracting rrr1,, is tlre "infcrior function,"6 rvhose dreams often mention of laws presupposes an agreement on the part of many, and is therefore more appropriately expressed by a group.

To others still, the rrrarr, a difference which seems to me to have met rvith too animus brings views of the world and of life that go far beyond lirtlc attention. When a man discovers his anima and has come their conscious thinking and shorv a creative quality that can- r , tcrms with it, he has to take up something whicli previously not be denied.

It counts for little that naturally the However, in the field where the creative activity of rvoman ,trirna figure, be it image or human, is fascinatingly attractive flowers most characteristically, that is, in human relationships, rrrrrl hence appears valuable. Up to now in our rvorld, the femi the creative factor springs from feeling coupled with intuition r r irrc principle, as compared to the masculine, has allvays stood or sensation, more than from mind in the sense of logos.

Here, lol something inferior. We or. Revealing expressions are, "only a girl," or, "a boy into the relationship in place of feeling, thus making related- ,lot'sn't do that," as is often said to boys to suggest that theit ness difficult or impossible.

It happens only too frequently lrt lravior is contemptible. Then, too, our laws shorv clearly that instead of understanding a situation or another person widely the concept of l'oman's inferiority has prevailed.

This may be quite conect, well-inten- irrrr,lnd so on. As a result, rvhen a man enters into relationship tioned, and clever, but it has no effect, or the wrong effect, rlitlr his anima he has to descend from a height, to overcome because it is right only in an objective, factual way.

Subjec- ,r r 'sistance - that is, his pride by acknowledging that she tively, humanly speaking, it is rvrong because in that moment is tlrc "sovereign Lady" Herrin as SPitteler called her, or, in the partner, or the relationship, is best served not by discern- ll ir lcr Haggard's rvords, "She rvho-must-be-obeyed.

The inability to realize that it y ol the animus - or the man - in slavish servility. Even discernment, reasonableness, and objectivity are inappropriate t lr rrrgh she may think otherrvise consciously, the idea that rvhat in certain places is often astonishing.

This does much to enhance ttre porver line rvay as something in itself more valuable than the femi- ,l tlrt animus. What rve rvomen have to overcome in our rela- nine way and superior to it. We believe a masculine objective ri n r dre animus is not pride btrt lack of self-confidence and attitude to be better in every case than a feminine and personal tlr rcsist:u rc ol incrtia. For rts, it is not as thouglr lve had one.

This is especially true of women who have already at' r, l r rcir1 orrtsclvcs ttrtlcss wc have lreen identified with the tained a certain level of consciousness and an aonreciation oI. In tlris, lve often rational values. For a woman to work herself up to a point ,r rrr I tlre woman are different. Indeed, for costs a great deal, especially because it can so easily be mis lrr to l ecome conscious means the giving up of her specifi- understood or misjudged.

But rvithout this sort of revolt, no ,. For by her unconsciousness, wornan matter what she has to suffer as a consequence, she will never crcrls a magical influence on man, a charm that lends her be free from the power of the tyrant, never come to find her. Viewed from the outside, it often seems to be just the rlocs not wish to lose it, she often resists to the utmost the other way round; because all too frequently one is aware only l,r xcss of becoming conscious, even though what belongs to of an overweening assurance and aplomb, and very little tlrc spirit may seem to her extremely worth sftiving for.

Many modesty or lack of confidence is evident. It must be admitted that the rected against the animus, and is so intendecl at times, but r,,,rrran is very often backed up in this by the man. Nlany men generally it is the sign of a more or less complete identification t,rkc pleasure in woman's unconsciousness. They are bent on with ir. In America, too, where it is customary to speak of a cult of A rrother point which is often overlooked and wliich I would woman, the attitude does not seem to be fundamentally differ- lrlic lo mention lies in the function of the animus in contrast ent.

An American woman physician of wide experience has ti, rl irt of the anima. We usually say offhand that animus and told me that all her women patients sufler from a depreciation. On 'Iihis rlrirrg. The transmission of the un- extremely proud of it. There are many girls who would gladly , , rr rsr iolrs contents in the sense of making them visible is the be men, but a youth or man who would like to be a girl would '1'r.

It helps the man to perceive these be looked upon as almost perverse. A necessary condition for this is a The natural result of this situation is that a woman's posi-. And because of this difierence in atti- 'l :r rrrrre lcnrininc consciousness, less sharp and clear than rrr,rrr's, lrul orrc wlritJr is tlrus able to perceive in a rvider field tude, many phenomena which the man cannot understand as tlruBs llrirt irrc still slr;r lowy.

Not having her vision Yet sometimes a meaning is communicatecl to us directly brought to a focus gives her an awareness of rvhat is oltscure lrorn the unconscious, not through images or syrnbols, but and the power to see rvhat is hidden from a keener eye.

This Ilrlough flashes of knowledge already formulatccl in words. Yet it is often dificult to discover rvhether rve arc With the animus, the emphasis does not lie on mere percep- rlc:rling with a familiar, generally valid, and hence collective tion - which as was said has alrvays been rvoman's gift but olrinion, or lvith the result of individual insight. In order to true to the nature of the logos, the stress is on knolvledge, and lrc clear about this, conscious judgment is again reeded, as especially on understanding.

It is the function of the animus rvcll as exact discrimination between oneself and the anitrtus. It would be a mistake to think that rr'e are making use of the animus if we turn ourselves over to passive phantasies.

We The Animus as it Appcars in the Images must not forget that as a rule it is no achievement for a won an of the Unconscious to give rein to her powers of phantasy; non-rational happen- ings or images whose meaning is not understood seem some- Having tried to show in the foregoing how the animus mani- thing quite natural to her; while to the man, occuparion rvith l sls itself ounvardly and in consciousness, I would like now these things is an achievemerlt, a sort of sacrifice of reason, a to discuss how the images of the unconscious represent it, and descent from the light into darkness, from the clear into the lrorv it appears in dreams and phantasies, Learning to recog- turbid.

Only with difliculty cloes he say to himself that all the rrizc this figure and holding occasional conversations and incomprehensible or even apparently senscless contents of the r lcbates with it are further important steps or1 our way to dis- unconscious may, nonetheless, have a value.

Moreover, the r r iminating betlveen ourselves and the animus. The recogni- passive attitude rvhich visions demancl accorcls little with the ti ,1 of the animus as an image or figure within the psyche active nature of a man. To a rvoman, this does not seem diffi- rrr;rr ks the beginning of a nerv difhculty. This is due to its cult; she has no reservations against the non rational, no need rrrrrrifoldness.

We hear from men that the anima almost always to find at once a meaning in everything, no clisinclination to rrppcars in quite definite forms which are more or less the remaining passive while thinss sweep over her. Only after these contents have entered conscious- :r plurality of rncn, as a group oI fathers, a council, a court, ness and perhaps already taken form ought the animus to ,rr sorrrc otlrr:r' gatlrerillli ol wise nrcn, or else as a ligirtning exert its special influence.

The life of man, its living, moving, immaterial quality rvhich, rvithout fixed on the contrary, has taken on more manifold forms, because rlrralities, is to a certain extent only a dynamism expressing the his biological task has allowed him time for many other acrivi- ties.

Corresponding to the more diversified field of man's ;xrssibility of form, the spirit, as it rvere, that "blorvetl. The anima figure, how- ligtrre of a real man: as father, lover, brother, teacher, judge, ever, is characterized by the fact that all of its forms are at slllc; as sorcerer, artist, philosopher, scholar, builder, monk the same time forms of relationship. Even if the anima appears t specially as a Jesuit ; or as a trader, aviator, chaufieur, and as priestess or witch, the figure is always in a special relation- ro forth; in short, as a man distinguished in some way by ship to the man lvhose anima it embodies, so that it either rrrcntal capacities or other masculine qualities.

In a positive initiates or bewitches him. We are again reminded of Rider scrrse, he can be a benevolent father, a fascinating lover, an Haggard's Slze, where the special relationship is even repre- rrrrderstanding friend, a superior guide; or, on the other hand, sented as being centuries old.

Corresponding to the factual orienta- rr pseudo-hero who fascinates by a mixture of intellectual tion of man and characteristic of the logos principle, this figure lrrilliance and moral irresponsibility. Sometimes he is repre- can come on the scene in a purely objective, unrelated way, as s. Not infre, rvoman's own masculine component is thus indicated as being quently it appears as a "stranger. In many rvomen, as I have said, the ticular is the most characteristic, because, to the purely femi ;rrrimus has a predilection for appearing in a plural form as nine mind, the spirit stands for what is strange and unknown.

This is connected with the rray depend on the natural gifts of the woman in question, rvish-form of thinking already mentioned. Therefore, the ani- r' on the phase of her develoPment at the moment. The figures in this lrirrrself the son of the "lower mother. Her son, then, woultl lx rr chthonic fire'spirit, recalling Logi or Loki of northern There appeared then in a dream a bird-headed monster whose rrlthology, rvho is represented as a giant endowed with cre- body was just a distcnded sac or bladder able to take on any and every form.

This monster was said to have been formerly in pos irtive power and at the same time as a sly, seductive rascal, session of the man upon whom the animus was projected, and the lirlcr on the prototype of our familiar devil. In Greek myth- woman was warned to protect herself against it because it liked olouy, Hephaestus, god of the fire of the earth, corresponds to to devour people, and if this happened, the person was not killed lr irr, but Hephaestus in his activity as srnith points to a con- ouftight but had to continue living inside the monster.

This earth fire-spirit, the The bladder form pointed to something still in an initial s,,rr of the lorver mother, is close to rvoman and familiar to stage - only the tread, the characteristic organ for an animus, lrcr.

He expresses himself positively in practical activity, par- was differentiated. It rvas the head of a creature of the air; tir rrllrly in the handling of material and in its artistic treat- for the rest, any shape could arise. The voracity indicated that rr rt. FIe is expressed negatively in states of tension or explo- a need for extension and development existed in this still siorrs of affect, and often, in a dubious and calamitous rvay, undifferentiated entity.

It is said there: rcr rrecl "feminine devils' or witches' arts. Thus it is I lcr nrcs rvlro leads soLrls to Hades. Neither of these, however, with respect to the divinity. And now with respect to thc sclf. The is lxrrrr of tlre lorver mother, botll belong only to a fararvay, breath is in truth the All'Devourer, Ior when a man sleeps, speech goes into breath, the eye goes into breath, the ear too, and the lrr':r r t'nJy Iathcr. These then are the two 'Ilrc rrrotil ol'tlrt rariablc lorm retrtrned again in thc lol- All-Devourcrs; wind among the gods, and breath among living l,,rlirrg rlrtrrrn rvlrt'rc rr pittrtrc tvas sltotvn bearing the title, men.

The dragon had the ,,tlrcr, as the king. In the magician, the lower forrn of the ability to sretch out in all directions so rhar rhere was no possi" bility for the girl to evade his reach; at any movemenr ol hers he. An important. In our dream. In tlte inte rval, placedin India: tlrt girl lives in freedom among people as a human bcing. She goes more rs :rgain renewed, and the smoking blood is turned into a and more into ecstasy. Disregarding the order of the magician to lrlrrrrtJike form out of which spring many colored leaves and stop, she dances on and on, till finally, as though throwing ofi her ll WerS.

The remains are buried; out of the grave a flower grows, out of the flower, in Irr other words, by the blood received, that is, by the psychic turn, a white woman, , rrclgy given to it, the spiritual principle loses its dangerously rorrrprrlsive and destructive character and receives an inde Here we have the same motif, a young girl in the polver of lx rrrlent life, an activity of its own.

Bluebeard rvho sets a limit to the magician's portrer over the girl and s,rlrrccs womcn and destroys then in a secret way and lor brings it about that she no longer dances at command but of , r;r r;r lly sct:rct purposes. The transformation, previously only indi- cated, now becomes a reality, because the dancer dies and then lri rr' asc, hc bcars tlrc appropriatc namc o[ Amandus.

He comes up from the earth in a changed and purified fbrm. The "Stranger" in Ibsen's surlden impulse of love. In these phantasies I see indications of an important arche- lris services - rvere irresistibly drarvn after him and made ttr r lisrrppear into his mountain. One is reminded of Orpheus wl o rypal formof the animus forwhiclr rherearealso mltlrological r otrld elicit such magic sounds from his lyre that men antl parallels, as, for example, in the myth and cult of Dionysus.

There also it is chiefly women who serve the to cxplain because, contrary to the other activities of the ani- god and become filled with his spirit. Roschers emphasizes the rrrrrs, it does not Iead to consciousness but to uncolsciousness, fact that this service of Dionysus by women is conrary to the.

In the story of the moon-spirit, the blood sacrifice ancl trans- 'l'he same theme is very tellingly formulated in Sir Janres M. Mary Rose, rvho has accompaniecl parallels can also be found in the cult of Dionysus. There, lrt'r lrusband on a fishing expedition, is supposed to be rvaiting living animals were sacrificed or torn to pieces by rhe raving lor him on a small island called "Tlie Island-That-Wants To- maenads in their wild and god-inflicted madness. The Dionys- Itt Visitcd.

Only after a gods in that rhey rook place at night on rhe mountains and in lrrlrsc o[ many years does she reappear, still exactly as she rvas the forests, just as in our phantasy the blood-offering to the. Some lrrs lrccn on the island only a few hours, in spite of all the years familiar figures from literature come to mind in this connec- I lr:rt lravc intervened, tion, as, for instance, the Flying Dutchman, the pied piper Wlrat is dcpicted here as vanishing into natr.

When this rlrc conscious mentality of rvomen, rvhich is usually directed happens, the world into which we go is a more or less conscious ,rrly toward very immediate and personal things. Suclt art phantasy or fairy land, where everything is either as we wish , rperience of abduction, holvever, is by no means harmless it to be or else fitted out in some other way to comDensate thc ol rrnambiguous.

On the one hand, it may be no more than outer world. Often these worlds are so distant and lie ar suclr rr lapse into unconsciousness, a sinking arvay into a sort of slt cping twilight state, a slipping back into nature, equivalent depths that no recollection of them ever penetrates our waking consciousness.

We notice, perhaps, that we have been drawn t regressing to a former level of consciousness, and therefore away somewhere but we do not know where, and even wher- rrstlcss, even dangerous. On the other hand it may rnean a we return to ourselves we cannot say what took place in the gcnuine religious experience and then, of course, it is of thc interval.

To characterize more closely the form of rhe sDirit whictr Along rvith the figures already mentionecl, rvhich show the is acting in these phenomena. The attraction and abduction is often, as in ligrrre of a differcnt sort. In tlre case rve are discussing, it is the tale of the Rat Catcher, effected by music.

For music can ir star hca. This function of guarding the soul belongs, like express knowledge in the usual logical, intellectual sense, nor tlrat of guiding it, to the higher supra-personal form of the does it shape matter; instead, it gives sensuous representation rrrrimus. This higher animus does not allorv itself to change to our deepest associations and most immutable larvs. In this irrlo a function subordinate to consciousness, but remains a sense, music is spirit, spirit leading into obscure distances be- srrpclior entity ancl rvishes to be recognized and respected as yond the reach of consciousness; its content can hardly be surh.

In the Intlian phantasy about the dancer, this higher, grasped with words but strange to say, more easily with ruirsculine spiritual principle is embodied in the figure of the - L irrg; thus, he is a commantler, not in the sense of a magician numbers - although simultaneously, and before all else, with l u t in the sense of a superior spirit having nothing of the earth feeling and sensation.

Apparently paradoxical facts like these show that music admits us to the depths rvhere spirit and ,r' tlrc night about him. FIe is not a son of the lorver mother, nature are still one - or have again become one. For this rea- l llt an ambassador oI a distatrt, unknorvn fat]ler, a supra son, music constitutes one of the most imporhnt and primor- 1x r sonal porver of light.

Hence All thesc figures have tlte character of archetypeso - hence also the important part which music and the dance play as rlrc rny'tholouical parallels - as such they are correspondingly means of expression for women.

The ritual dance is clearly irrrpclsonal, or srtpra-Personal, even though on one side they based on spiritual contents. Appear This abduction by the spirit to cosmic-musical regions, re- irrg- rvitlr tlrcrr is the pcrsotlal animus that l elonss to her as mote from the world of consciousness, forms a counterpart to. It appears in dreams as a man with whom lir tor. Sometimes it is a long-sought friend srrlxrrdinated to her conscious mind.

Confronted rvith her portrait, Tlren again, a lvorkman named "Ernest" comes to , rrc of these aspects of the animus, the woman's task is to live in her house, and an elevator boy, "Constantin," takes r cate a place for it in her life and personality, and to initiate service lvith her.

Upon other occasions, she has ro sruggle s,rme undertaking rvith the energy belonging to it. Usually with an impudent rebellious youth, or she mrrst be careful i ur talents, hobbies and so on, have already given us hints as of a sinister Jesuit, or she is offered all sorts of lvonderful things r the direction in ivhich this energy can become active. A distinctive figure, though lrcn, too, dreams point the way, and in keeping rvith the appearing only rarely, is that of the "stranger.

But the undertakings suggested will distant Prince of Light. The attitude here become familiar shapes, as is the case in the outer wrrrld rtcrnanded here rvhich is, to do something for its orvn sake with people to rvhom one is close or lvhom one meets often. One can talk to them, and ask them for advice or help, llut this attitude is just lvhat is important, because otherwise yet often there is occasion to guard oneself against their insist- rlrc demand that is part of the nature of the animus, and ence, or to be irritated at their insubordination.

And the tlrcrefore justified, rvill obtrucle itself in other rvays, making attention must ahvays be alert to prevent one or another of ,lrrinrs rvhich are not only inappropriate, as has already been these forms of the animus from arrogating supremacy to itself s:ritl, but lvhich produce precisely the wrong effects. To discriminate between one- Apart from these specific activities, the animus can and self and the animus, and sharply to limit its sphere of power, slroulcl hclp us to gain knorvleclge and a more impersonal and is extraordinarily important; only by doing so is it possible rr rrsonalrle way of looking at things.

For the rvoman, rvith her to free oneself from the fateful consequences of identifying ,nrtonlatic ancl oftcntimes altogethcr too subjective sympathy, with the animus and being possessed by it. Hand in hand with srrr lr an ac lricvemcnt is valtral le; it can cven be an aid in the this discrimination goes the growth of consciousness and the lit.

Usually it appears in the propriate "objectivity," does have a disturbing effect on Ibrm of dissatisfaction, as a need of personal, not merely human relationships, nonetheless, it is also important for the objective values, a need for nature, and femininity in general. Then their dilemna is similar to that of the which sets us free from the limitation and imprisonment ot rnan with respect to the anima; that is, these women, too, are a narrorvly personal standpoint. And what comfort and help r:onfronted with the difficulty of sacrificing what, to a certain it gives us to be able to raise ourselves out of our personal rlcgree, is a higher human development, or at least a supe- troubles to supra-personal thoughts and feelings, rvhich, by r iority.

They have to accept what is regardecl as less valuable, comparison, make our misfortunes seem trivia] and unim- rvhat is weak, passive, subjective, illogical, bound to nature - portant!

To attain such an attitude and to be able to fulfil the But in the long run both these different lvays presuppose appointed task, requires, above everything else, discipline, tlre same goal, and whichever way rve go, the dangers and and this bears harder on woman, rvho is still nearer to nature, rlilhculties are the same.

Those women for whom intellectual than on man. Unquestionably, the animus is a spirit which r lcvclopment and objective activity are only of secondary im- does not allow itsell to be hitched to a wagon like a tame I ortance are also in danger of being devoured by the animus, horse.

Its character is lar too much that of the elemental tlrrt is, of becoming identical with it. Therefore it is of the being; for our animus may lag leadenly behind us in a leth- ilr atcst importance that we have a counterpoise rvhich can argy, or confuse us with unruly, flickering inspirations, or lrrld the forces of the unconscious in check and keep the ego even soar entirely away rvith us into thin air. I refer to those rvho through study or some other lx' aPpliecl; and last but not least, in relationships to other artistic, executive, or professional activity, have accustomed ;,r'o1;le which establish a human bulwark and orientation themselves to discipline before they became alvare of the l r int, ovcr against the supra- or non-human character of the animus problem as such.

For these, if they have suflicient. Tlrc relatiorrslrip of a woman to other women has talent, identification with the animus is entirely possible. See NI. Esther FIarding. T ltr: Ilay ol A LVctmen. PritliLiue A1 nlality. London: C. Perhaps this may be the beginning of a Co.

Psychoktgical Typcs. XI, secr. The I;ing 1 rdp. Tr:Lnrllrcd by D. New York: against the masculine principle which is migl. Nfax NluclJer. If it attains sole xlbrd: Clircndon l'rcss, , p. Lt:xihort tLer griuhischen und ri;ntisLhen Mythc,- liarly her own, the field in which she can achieve what is 1ogie, undcr " D;o11lsus. Psychologital 7lpes. XI, sec!. But when women succeed in maintaining themselves against the animus, instead of allowing themselves to be devoured by it, then it ceases to be only a danger and be- comes a creative power, We women need this power, for, strange as it seems, only when this masculine entity becomes an integrated part of the soul and carries on its proper func- tion there is it possible for a woman to be truly a woman in the higher sense, and, at the same time, also being herself, to fulfil her individual human destiny.

NOTES l. Psychological TlpeJ. XI, sects. Bollingen Series XX. New York: Panrheon Press, II, Chap. Con er niog rhe con ept olpsy chic r ealiry. I in errlh and fire. Because I astounding similarity not only to each lr sc concepts reveal an orlrcr, but also to figures in the dreams and phantasies of rrr,rrlcrn people, we are led to conclude that more or less con- sr;urt factors must underlie them, factors which always and.

They are. This point r,l liov can also be applied to the ideas of elemental beings, ,rrrrl irr what follows we shall inquire whether and in what ways rlr rrrrirna is reflected in them. A comprehensive survey of the rrr,rltrill is irnpossible here. I can give only a few examples, ,rrrrl. That is rvhy,. She said: "Thrice a day shalt embodiments of the anima. For the anima, as is well known, llrou embrace me but do not lie with me against my will and let represenrs the feminine personality components of the man rne not see thee naked, for such is the way to behave to us women.

A ewe with Therefore, these figures cannot be considered anima fisures rwo lambs, had been tied to her couch; these they stole during the unless they contain typical and clearly recognizable feminine rright, one after the other, and each time she cried out: "Alas, they traits, and we shall give special attention to such traits in the. Among the beings in question the best suited tlrc robbers, and at that instant the Gandharvas produced a flash for such an investigation are the nymphs, swan maidens, ol lightning so that Urvasi beheld her husband "as by daylight.

As a rule, they are of enticing beauty but only half human; In despair he wandered about the country, hoping to find Urvasi they have fisl. Stoic philosophy is far from being a cold, emotionally numb, or even a masculine ideology.

Stoicism teaches one to understand what is in your control and what is outside of it. Through its meditative practices it teaches one to live in the present. In many ways, it can at least for me be a path to Spiritual Alchemy. It is the practice and study of Stoic philosophy that ultimately led me to become a subscriber to your site.

I give tough love…I think it comes from raised in a Military type style. Plus it does not help that My Mother is Asian. Put both together you get extreme tough love. If you ever seen the movie Joy Luck Club. I have told people that my Mother is all those women in one. So as a female, I need to focus in being more feminine. I have a long and hard journey. Because my TF is more Feminine than Masculine. But I could say he is almost balance. More so than me.

I have been reading articles from Loner Wolf. And I find their articles so healing, inspirational and meaningful. I am a big fan of Aletheia Luna and Mateo Sol. Welldone and keep up the good work. I really enjoyed this topic. I am a woman and already do all the things that have been suggested for the males above. I come from a line of strong women and a semi absent father. Thank you x. I love reading your insights and love even more that after 43 years I am finally understanding why I am who I am, why I feel the way I feel, and am so peaceful in understanding my shadows, my abilities, and how I can become a better father, husband, and overall a better person.

Leading up to this week I have noticed A Lot of the same traits in my oldest daughter. See, she had a close friend that has committed suicide this past weekend. It is obviously devastating her, and rightfully so.

I give her ideas to try to ground herself, but also to find a way to release. I suggested going out into the middle of no where, getting out and scream as long and as hard as she can.

She came home from practice tonight and had completely broke down. I simply walked up and held her tightly. I looked her in the eyes and told her it will be alright. I said you will never forget but in time you will be alright. I first off told her that she needs to find it in her to forgive him. Not just mentally but whole wholeheartedly. I am going to try and get her to do some breathing exercises, and meditation to help her de-stress and come to terms with herself and find the real answers, and true person she is.

Some insight would be awesome! I feel like a wounded father trying to heal an even more wounded daughter. Give her space to grieve, but also open arms when she needs the support. I hope that helps. If you are anything like me, you might be succumbing to the urge to do too much to help your wounded child.

My son once had a dog he loved very very much. He had to put his dog to sleep. I recalled my grief when my wife passed suddenly, unexpectedly … the agony and sadness was a part of my love for her and sending it away unfelt would have blighted my soul. I knew it could be that way for my son … probably would be that way for him, a little bit at least.

But he had to get through it himself, mostly. I made sure to pay careful attention to him and to be there when and if he asked. I can hear that your heart is in the right place. It sounds like you know what to do deep down. Be there when she wants you or needs you. Pay attention so you can catch anything that might go really wrong, like grief not going away after a long time or if she starts feeling inappropriate guilt.

Hey Liz, thanks for connecting! My question is: Is there any specific reason why you dislike effeminate men? I assume by effeminate you mean men who are more in touch with their feminine side and are not necessarily gay? I have been integrating and practicing with self healing and loving and caring for myself. I am pleased with my growth and better understanding of self.