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To a man the anima is the Mother of God who gives birth to the Divine Child. To a woman the animus is the Holy Spirit, the procreator. But no matter how much parents and grandparents may have sinned against the child, the man who is really adult will accept these sins as his own condition which has to be reckoned with. The wind bears you in its womb and the earth nurses you. You are more than your body, more than your emotions, and more than your mind.

You are something else. From you will come the golden flower, the alchemical essence. Of this no man may speak. Such matters must be transmitted in mystical terms like employing fables and parables. The purpose of life is to square the circle. The four, the three and the two must become one. From the marriage of the opposites, the royal marriage of king and the queen, is born the philosophers stone, the fifth essence.

I am your intercessor with Abraxas. I teach you the arts that protect you from Abraxas. I stand between you and Abraxas the all-encompassing. I am your body, your shadow, your effectiveness in this world, your manifestation in the world of the Gods, your effulgence, your breath, your odor, your magical force.

You should call me if you want to live with men, but the one God if you want to rise above the human world to the divine and eternal solitude of the star. The Great Mother appears in your dreams as your own mother, grandmother, or other nurturing figure. She provides you with positive reassurance. Negatively, they may be depicted as a witch or old bag lady in which case they can be associated with seduction, dominance and death.

This juxtaposition is rooted in the belief by some experts that the real mother who is the giver of life is also at the same time jealous of our growth away from her. When, in the development of this child, the great amnesia will have obscured the Bardo world with its primeval images, such a dream will shine like a spark from the lost paradise, and remind him that he, who lives down on earth, also has an immortal, versatile soul of divine nature.

They are rooted in the collective unconscious and are uprooted from it by the flood of impressions from the outside. They know everything, but they lose the memory of it. Few take both into account, which is why Deus et home is so important. The spirit of this time of course allowed me to believe in my reason.

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He let me see myself in the image of a leader with ripe thoughts. But the spirit of the depths teaches me that I am a servant, in fact the servant of a child: This dictum Was repugnant to me and I hated it. But I had to recognize and accept that my soul is a child and that my God in my soul is a child. God as Father or Mother is an archetype. The materialist is a metaphysician. Faith, on the other hand, tries to retain a primitive mental condition on merely sentimental grounds.

It is unwilling to give up the primitive, childlike relationship to mind-created and hypostatized figures; it wants to go on enjoying the security and confidence of a world still presided over by powerful, responsible, and kindly parents. Faith may include a sacrificium intellects provided there is an intellect to sacrificebut certainly not a sacrifice of feeling. In this way the faithful remain children instead of becoming as children, and they do not gain their life because they have not lost it.

Furthermore, faith collides with science and thus gets its deserts, for it refuses to share in the spiritual adventure of our age. A woman is oriented towards the animus because it is the son of the unknown father, the Old Sage, whom she never comes to know. This motive is hinted at in the Gnostic texts where Sophia in her madness loves the Great Father On the other hand a man does not know the mother of the anima. She may be personified, for example, in Sophia or the seven times veiled Isis.

Ordinary men make their bodies through thoughts.

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The body is not only the 7 ft. In the body is the Anima.

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The Anima, having produced consciousness, adheres to it. Consciousness depends for its origin on the anima. The Anima is feminine Yinthe substance of consciousness. As long as this consciousness is not interrupted, it continues to beget from generation to generation, and the changes of form of the anima and the transformations of substance are unceasing. According to my view the animus can be either positive or negative. He is like a dragon guarding the bridge trying to prevent us from reaching the other bank.

If we do not try to evade him, but go on courageously he becomes transparent and we can pass through without any harm. If we run away because the dragon seems too powerful we lose some of our vital energy and become soulless.

Many people go on being soulless for a long time but the bill is presented in the end. If a woman does not follow her animus she loses both the direction and capacity for development. As soon as the mother integrates this animus side of her soul, her children are freed. The animus which is not realized by the mother is like a part of a soul with a relative existence of its own. When a mother attempts to live consciously through her animus her son has a chance to avoid becoming a puer aeternus.

If she does not, her animus forces the son to think for her. He is seduced to spiritual heights, finally falling to his death. When the woman experiences the mystery of creativeness in herself, in her own inner world, she is doing the right thing and then no longer demands it from the outside — from her husband, her son, or anyone else close to her.

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A woman should in some way harness herself to the animus yoga. She should take care that her animus does not escape because if it gets away from her unnoticed and falls into the unconscious, it can be destructive. A woman should constantly control the animus: Writing an article or giving a lecture can be helpful. One part clings and the other runs away. If this part falls into the unconscious it becomes a part of the animus. This motive is hinted at in the Gnostic texts where Sophia in her madness loves the Great Father.

On the other hand a man does not know the mother of the anima. When a woman has a very strong animus she can do terrible things. Many a woman has been driven to disaster by her animus. If we try to make clear to such a woman, for instance, that the man she wants to marry has been divorced three times and she is not likely to be happy as his fourth wife, she just remains animus-possessed.

She is sure she is right, because she believes she is an exception. She thinks she can exert her will upon life and so she runs headlong to disaster. Some destinies must be fulfilled whatever happens. When a woman realizes her shadow the animus can be constellated. If the shadow remains in the unconscious the animus possesses her through the shadow. When she realizes her animus, mystical generation can occur. Out of darkness the light is born. If a woman dreams of a superior role she wants to assume in the world, it is best to advise her to write an article or an essay about her wishes, or to read some pertinent books and make an abstract.

She must be taken seriously so that she can keep her animus busy. She can then see where she stands and what is lacking in order to carry out her plans. The erotic aspect that emerges from both is only the undifferentiated outer aspect, the primitive outer coloring, the vehicle, the base of the relationship.

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Since the relation of the ego to the self is like that of the son to the father, we can say that when the self calls on us to sacrifice ourselves, it is really carrying out the sacrificial act on itself. We know, more or less, what this act means to us, but what it means to the self is not so clear.

As the self can only be comprehended by us in particular acts, but remains concealed from us as a whole because it is more comprehensive than we are, all we can do is draw conclusions from the little of the self that we can experience. We have seen that a sacrifice only takes place when we feel the self actually carrying it out in ourselves. We may also venture to surmise that insofar as the self stands to us in the relation of father to son, the self in some sort feels our sacrifice as a sacrifice of itself.

But what does the self gain? We see it entering into manifestation, freeing itself from unconscious projection, and as it grips us, entering into our lives and so passing from unconsciousness into consciousness, from potentiality into actuality. What it is in the diffuse unconscious state we do not know; we only know that in becoming our self it has become human. The power operating through the animus emanates specifically from the self, which is hidden behind it, and from its mana.

For a man the archetype of service to a woman is overpowering;for him it is a strong spiritual symbol. This was understood and cultivated in the Middle Ages. For a woman the animus is an image with a natural aim; she wants marriagea child and a home. But a man takes a more religious attitude to this. A man motivates a given situation in a very different way from the woman on whom he has projected his anima.

A woman usually experiences the situation quite differently. A man frequently has a beautiful picture of his anima, but if the woman on whom he has projected his anima spoke and revealed her motivation, a very different picture would appear.

The man thinks she is heavenly, a ravishing Mother of God, because he is fascinated and a little intoxicated. But he has not completely grasped the image of the woman if he has not also seen her icy darkness, her cruelty, her plots, her cold serpent-like blood, her capacity for robbery by stealth. She must be given a cold shower to bring her down to earth from her presumption. Thoughts from the animus always lead one away from human relationships. A woman needs to discover the love which clothes sin.

We cannot deliberately sin; we have to be in love in order to sin. Power dominates where love does not rule. The anima is the handmaiden of the male principle.

The animus must not be allowed to be a possessive demon but must be taken in hand by the woman. Then it will lead her to her destined wholeness and her self will emerge from it. Primeval history is the story of the beginning of consciousness by differentiation from the archetypes. It leads to the fire whose origin lies in a crime. A man on this earth carries the flame of consciousness within him. Individual existence is the crime against the gods, disobedience to God, the peccatum originale.

Out of this projection of spiritual fire is born the anima. The coldness of the psyche is in opposition to the warmth of the fire. The anima comes out of an emotional act, taking place in darkness, the compensation for the crime against the fire; the anima is the compensating element that must be extracted from matter.

It must be begotten by a creative act to compensate for the rape of the fire. When the Primeval Mother is overcome the anima can become a world consciousness; she must be chiseled from the essence.

The seed of the anima is only productive when man can subordinate his libido to the female principle. If he does not succeed the anima runs away and the man turns to violence to find himself — to the tormenting of those around him or the boasting of self-importance. It naturally makes a great difference in practice to a woman whether a man projects a positive or negative anima on to herbut psychologically speaking they are equivalent projections.

The entire society, in theory and in reality is based on the spirit of the woman.

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The Archetypes and the Collective Unconscious P. Like any other archetype, the mother archetype appears under an almost infinite variety of aspects. I mention here only some of the more characteristic.

First in importance are the personal mother and grandmother, stepmother and mother-in-law; then any woman with whom a relationship exists—for example, a nurse or governess or perhaps a remote ancestress.

Then there are what might be termed mothers in a figurative sense. To this category belongs the goddess, and especially the Mother of God, the Virgin, and Sophia. Mythology offers many variations of the mother archetype, as for instance the mother who reappears as the maiden in the myth of Demeter and Kore; or the mother who is also the beloved, as in the Cybele-Attis myth.

Other symbols of the mother in a figurative sense appear in things representing the goal of our longing for redemption, such as Paradise, the Kingdom of God, the Heavenly Jerusalem.

Many things arousing devotion or feelings of awe, as for instance the Church, university, city or country, heaven, earth, the woods, the sea or any still waters, matter even, the underworld and the moon, can be mother-symbols. The archetype is often associated with things and places standing for fertility and fruitfulness: It can be attached to a rock, a cave, a tree, a spring, a deep well, or to various vessels such as the baptismal font, or to vessel-shaped flowers like the rose or the lotus.

Because of the protection it implies, the magic circle or mandala can be a form of mother archetype. Hollow objects such as ovens and cooking vessels are associated with the mother archetype, and, of course, the uterus, yoni, and anything of a like shape. Added to this list there are many animals, such as the cow, hare, and helpful animals in general. All these symbols can have a positive, favourable meaning or a negative, evil meaning.

An ambivalent aspect is seen in the goddesses of fate Moira, Graeae, Norns. Evil symbols are the witch, the dragon or any devouring and entwining animal, such as a large fish or a serpentthe grave, the sarcophagus, deep water, death, nightmares and bogies Empusa, Lilith, etc.

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This list is not, of course, complete; it presents only the most important features of the mother archetype. The qualities associated with it are maternal solicitude and sympathy; the magic authority of the female; the wisdom and spiritual exaltation that transcend reason; any helpful instinct or impulse; all that is benign, all that cherishes and sustains, that fosters growth and fertility.

The place of magic transformation and rebirth, together with the underworld and its inhabitants, are presided over by the mother. On the negative side the mother archetype may connote anything secret, hidden, dark; the abyss, the world of the dead, anything that devours, seduces, and poisons, that is terrifying and inescapable like fate.

All these attributes of the mother archetype have been fully described and documented in my book Symbols of Transformation. Sankhya philosophy has elaborated the mother archetype into the concept of prakrti matter and assigned to it the three gunas or fundamental attributes: These are three essential aspects of the mother: Although the figure of the mother as it appears in folklore is more or less universal, this image changes markedly when it appears in the individual psyche.

In treating patients one is at first impressed, and indeed arrested, by the apparent significance of the personal mother. This figure of the personal mother looms so large in all personalistic psychologies that, as we know, they never got beyond it, even in theory, to other important aetiological factors. My own view differs from that of other medico-psychological theories principally in that I attribute to the personal mother only a limited aetiological significance. That is to say, all those influences which the literature describes as being exerted on the children do not come from the mother herself, but rather from the archetype projected upon her, which gives her a mythological background and invests her with authority and numinosity.

The aetiological and traumatic effects produced by the mother must be divided into two groups: Freud himself had already seen that the real aetiology of neuroses does not lie in traumatic effects, as he at first suspected, but in a peculiar development of infantile fantasy.

This is not to deny that such a development can be traced back to disturbing influences emanating from the mother. I myself make it a rule to look first for the cause of infantile neuroses in the mother, as I know from experience that a child is much more likely to develop normally than neurotically, and that in the great majority of cases definite causes of disturbances can be found in the parents, especially in the mother.

This is especially true where definitely mythological products are concerned, as is frequently the case in infantile phobias where the mother may appear as a wild beast, a witch, a spectre, an ogre, a hermaphrodite, and so on. It must be borne in mind, however, that such fantasies are not always of unmistakably mythological origin, and even if they are, they may not always be rooted in the unconscious archetype but may have been occasioned by fairytales or accidental remarks.

A thorough investigation is therefore indicated in each case. For practical reasons, such an investigation cannot be made so readily with children as with adults, who almost invariably transfer their fantasies to the physician during treatment—or, to be more precise, the fantasies are projected upon him automatically.

When that happens, nothing is gained by brushing them aside as ridiculous, for archetypes are among the inalienable assets of every psyche. An archetype is in no sense just an annoying prejudice; it becomes so only when it is in the wrong place. In themselves, archetypal images are among the highest values of the human psyche; they have peopled the heavens of all races from time immemorial.

To discard them as valueless would be a distinct loss. Our task is not, therefore, to deny the archetype, but to dissolve the projections, in order to restore their contents to the individual who has involuntarily lost them by projecting them outside himself.


Anima and Animus What, then, is this projection-making factor? Had we not long since known it from the symbolism of dreams, this hint from the Orient would put us on the right track: He seeks, as it were, the protecting, nourishing, charmed circle of the mother, the condition of the infant released from every care, in which the outside world bends over him and even forces happiness upon him. No wonder the real world vanishes from sight!

If this situation is dramatized, as the unconscious usually dramatizes it, then there appears before you on the psychological stage a man living regressively, seeking his childhood and his mother, fleeing from a cold cruel world which denies him understanding. Often a mother appears beside him who apparently shows not the slightest concern that her little son should become a man, but who, with tireless and self-immolating effort, neglects nothing that might hinder him from growing up and marrying.

You behold the secret conspiracy between mother and son, and how each helps the other to betray life. Where does the guilt lie? With the mother, or with the son? The unsatisfied longing of the son for life and the world ought to be taken seriously.

There is in him a desire to touch reality, to embrace the earth and fructify the field of the world. But he makes no more than a series of fitful starts, for his initiative as well as his staying power are crippled by the secret memory that the world and happiness may be had as a gift from the mother.

The fragment of world which he, like every man, must encounter again and again is never quite the right one, since it does not fall into his lap, does not meet him half way, but remains resistant, has to be conquered, and submits only to force.

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It makes demands on the masculinity of a man, on his ardour, above all on his courage and resolution when it comes to throwing his whole being into the scales. For this he would need a faithless Eros, one capable of forgetting his mother and undergoing the pain of relinquishing the first love of his life. The mother, foreseeing this danger, has carefully inculcated into him the virtues of faithfulness, devotion, loyalty, so as to protect him from the moral disruption which is the risk of every life adventure.

He has learnt these lessons only too well, and remains true to his mother. This naturally causes her the deepest anxiety when, to her greater glory, he turns out to be a homosexual, for example and at the same time affords her an unconscious satisfaction that is positively mythological. For, in the relationship now reigning between them, there is consummated the immemorial and most sacred archetype of the marriage of mother and son. What, after all, has commonplace reality to offer, with its registry offices, pay envelopes, and monthly rent, that could outweigh the mystic awe of the hieros games?

Or the star-crowned woman whom the dragon pursues, or the pious obscurities veiling the marriage of the Lamb? This myth, better than any other, illustrates the nature of the collective unconscious. At this level the mother is both old and young, Demeter and Persephone, and the son is spouse and sleeping suckling rolled into one. The imperfections of real life, with its laborious adaptations and manifold disappointments, naturally cannot compete with such a state of indescribable fulfilment.

In the case of the son, the projection-making factor is identical with the mother-imago, and this is consequently taken to be the real mother. The projection can only be dissolved when the son sees that in the realm of his psyche there is an image not only of the mother but of the daughter, the sister, the beloved, the heavenly goddess, and the chthonic Baubo.

Every mother and every beloved is forced to become the carrier and embodiment of this omnipresent and ageless image, which corresponds to the deepest reality in a man.

It belongs to him, this perilous image of Woman; she stands for the loyalty which in the interests of life he must sometimes forgo; she is the much needed compensation for the risks, struggles, sacrifices that all end in disappointment; she is the solace for all the bitterness of life. Because she is his greatest danger she demands from a man his greatest, and if he has it in him she will receive it. The empirical reality summed up under the concept of the anima forms an extremely dramatic content of the unconscious.

It is possible to describe this content in rational, scientific language, but in this way one entirely fails to express its living character. Therefore, in describing the living processes of the psyche, I deliberately and consciously give preference to a dramatic, mythological way of thinking and speaking, because this is not only more expressive but also more exact than an abstract scientific terminology, which is wont to toy with the notion that its theoretic formulations may one fine day be resolved into algebraic equations.

The projection-making factor is the anima, or rather the unconscious as represented by the anima. Whenever she appears, in dreams, visions, and fantasies, she takes on personified form, thus demonstrating that the factor she embodies possesses all the outstanding characteristics of a feminine being. She is not an invention of the conscious, but a spontaneous product of the unconscious. Nor is she a substitute figure for the mother.

On the contrary, there is every likelihood that the numinous qualities which make the mother-imago so dangerously powerful derive from the collective archetype of the anima, which is incarnated anew in every male child. Since the anima is an archetype that is found in men, it is reasonable to suppose that an equivalent archetype must be present in women; for just as the man is compensated by a feminine element, so woman is compensated by a masculine one.

I do not, however, wish this argument to give the impression that these compensatory relationships were arrived at by deduction. On the contrary, long and varied experience was needed in order to grasp the nature of anima and animus empirically. Whatever we have to say about these archetypes, therefore, is either directly verifiable or at least rendered probable by the facts.

At the same time, I am fully aware that we are discussing pioneer work which by its very nature can only be provisional. Just as the mother seems to be the first carrier of the projection-making factor for the son, so is the father for the daughter.

Practical experience of these relationships is made up of many individual cases presenting all kinds of variations on the same basic theme. A concise description of them can, therefore, be no more than schematic.

Woman is compensated by a masculine element and therefore her unconscious has, so to speak, a masculine imprint. This results in a considerable psychological difference between men and women, and accordingly I have called the projection-making factor in women the animus, which means mind or spirit. The animus corresponds to the paternal Logos just as the anima corresponds to the maternal Eros.