conscious side of woman corresponds to the emotional side of man, not to
his "mind." Mind makes up the soul, or better, the "animus" of woman, and
just as the anima of a man consists of inferior relatedness, full of affect,
so the animus of woman consists of inferior judgments, or better, opinions.
Secret of the Golden Flower (1931) Commentary by C.G.Jung in CW 13: Alchemical
Studies. P. 60
is a superhuman power which, like nature herself, allows itself to be conquered
and exploited as though it were impotent. But triumph over nature is dearly
paid for. Nature requires no explanations of principle, but asks only for
tolerance and wise measure. "Eros is a mighty daemon," as the wise Diotima
said to Socrates. We shall never get the better of him, or only to our
own hurt. He is not the whole of our inward nature, though he is at least
one of its essential aspects.
Essays on Analytical Psychology, CW 7 (1957). "On the Psychology of the
a woman, the typical danger emanating from the unconscious comes from above,
from the "spiritual" sphere personified by the animus, whereas for a man
it comes from the chthonic realm of the "world and woman," i.e., the anima
projected on to the world.
Study in the Process of Individuation" (1934) In CW 9, Part I: The Archetypes
and the Collective Unconscious. P. 559
persona, the ideal picture of a man as he should be, is inwardly compensated
by feminine weakness, and as the individual outwardly plays the strong
man, so he becomes inwardly a woman, i.e., the anima, for it is the anima
that reacts to the persona. But because the inner world is dark and invisible
to the extraverted consciousness, and because a man is all the less capable
of conceiving his weaknesses the more he is identified with the persona,
the persona's counterpart, the anima, remains completely in the dark and
is at once projected, so that our hero comes under the heel of his wife's
slipper. If this results in a considerable increase of her power, she will
acquit herself none too well. She becomes inferior, thus providing her
husband with the welcome proof that it is not he, the hero, who is inferior
in private, but his wife. In return the wife can cherish the illusion,
so attractive to many, that at least she has married a hero, unperturbed
by her own uselessness. This little game of illusion is often taken to
be the whole meaning of life.
Essays on Analytical Psychology, CW 7 (1957). "The Relations between the
Ego and the Unconscious" P.309
discussion of the sexual problem is only a somewhat crude prelude to a
far deeper question, and that is the question of the psychological relationship
between the sexes. In comparison with this the other pales into insignificance,
and with it we enter the real domain of woman. Woman's psychology is founded
on the principle of Eros, the great binder and loosener, whereas from ancient
times the ruling principle ascribed to man is Logos.
in Europe" (1927). In CW 10: Civilization in Transition. P.254
logic and objectivity are usually the predominant features of a man's outer
attitude, or are at least regarded as ideals, in the case of a woman it
is feeling. But in the soul it is the other way round: inwardly it is the
man who feels, and the woman who reflects. Hence a man's greater liability
to total despair, while a woman can always find comfort and hope; accordingly
a man is more likely to put an end to himself than a woman. However much
a victim of social circumstances a woman may be, as a prostitute for instance,
a man is no less a victim of impulses from the unconscious, taking the
form of alcoholism and other vices.
Types (1921). CW 6. P.805
woman who fights against her father still has the possibility of leading
an instinctive, feminine existence, because she rejects only what is alien
to her. But when she fights against the mother she may, at the risk of
injury to her instincts, attain to greater consciousness, because in repudiating
the mother she repudiates all that is obscure, instinctive, ambiguous,
and unconscious in her own nature.
Aspects of the Mother Archetype" (1939). In CW 9, Part I: The Archetypes
and the Collective Unconscious. P. 186
father is given the opportunity to corrupt his daughter's nature, and the
educator, husband, or psychiatrist then has to face the music. For what
has been spoiled by the father can only be made good by a father, just
as what has been spoiled by the mother can only be repaired by a mother.
The disastrous repetition of the family pattern could be described as the
psychological original sin, or as the curse of the Atrides running through
Coniunctionis (1955) CW 14: P. 232
is a woman's outstanding characteristic that she can do anything for the
love of a man. But those women who can achieve something important for
the love of a thing are most exceptional, because this does not really
agree with their nature. Love for a thing is a man's prerogative. But since
masculine and feminine elements are united in our human nature, a man can
live in the feminine part of himself, I and a woman in her masculine part.
None the less the feminine element in man is only something in the background,
as is the masculine element in woman. If one lives out the opposite sex
in oneself one is living in one's own background, and one's real individuality
suffers. A man should live as a man and a woman as a woman.
in Europe" (1927) In CW 10: Civilization in Transition. P. 243
assumptions or opinions are the worst enemy of woman; they can even grow
into a positively demonic passion that exasperates and disgusts men, and
does the woman herself the greatest injury by gradually smothering the
charm and meaning of her femininity and driving it into the background.
Such a development naturally ends in profound psychological disunion, in
short, in a neurosis.
in Europe" (1927) In CW 10: Civilization in Transition. P.245
the animus is partial to argument, he can best be seen at work in disputes
where both parties know they are right. Men can argue in a very womanish
way, too, when they are anima - possessed and have thus been transformed
into the animus of their own anima.
(1951). CW 9, Part II: P.29
animus and anima meet, the animus draws his sword of power and the anima
ejects her poison of illusion and seduction. The outcome need not always
be negative, since the two are equally likely to fall in love (a special
instance of love at first sight).
(1951). CW 9, Part II: P.338.30
man carries within him the eternal image of woman, not the image of this
or that particular woman, but a definite feminine image. This image is
fundamentally unconscious, an hereditary factor of primordial origin engraved
in the living organic system of the man, an imprint or "archetype" of all
the ancestral experiences of the female, a deposit, as it were, of all
the impressions ever made by woman-in short, an inherited system of psychic
adaptation. Even if no women existed, it would still be possible, at any
given time, to deduce from this unconscious image exactly how a woman would
have to be constituted psychically. The same is true of the woman: she
too has her inborn image of man.
as a Psychological Relationship" (1925) In CW 17: The Development of the