Feminine psychology contains an element analogous to the anima of man. Primarily, it is not of an affective nature but is a quasi-intellectual element best described by the word ‘prejudice.’ The 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 the man consists of inferior relatedness, full of affect, so the animus of woman consists of inferior judgements, or better said, opinions.

The animus of woman consists in a plurality of preconceived opinions, and is therefore not so susceptible of personification by one figure, but appears more often as a group or crowd.

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Eros is an interweaving; logos is differentiating knowledge, clarifying light; eros is relatedness; logos is discrimination and detachment. Thus the inferior logos in the woman’s animus appears as something quite unrelated, and therefore as an inaccessible prejudice, or as an opinion which, irritatingly enough, has nothing to do with the essential nature of the object.

I have defined the anima in man as a personification of the unconscious in general, and have therefore taken it to be a bridge to the unconscious, that is, to be the function of relationship to the unconscious. There is an interesting point in our text in this connection. T he text says that consciousness (that is, personal consciousness) comes from the anima. Since the Western mind is based wholly on the standpoint of consciousness, it must define anima in the way I have done, but the East, based as it is on the standpoint of the unconscious, sees consciousness as an effect of the anima!

Without a doubt, consciousness originally arises out of the unconscious. This is something we forget too often, and therefore we are always attempting to identify the psyche with consciousness, or at least attempting to represent the unconscious as a derivative, or an effect of the conscious (as, for example, in the Freudian repression theory). But for the reasons discussed above, it is essential that nothing be taken away from the reality of the unconscious, and that the figures of the unconscious should be understood as active quantities.

The person who has understood what is meant by psychic reality need have no fear that he has fallen back into primitive demonology. If indeed the unconscious figures are not taken seriously as spontaneously active factors, we become victims of a one-sided faith in the conscious mind, which finally leads to a state of over-tension. Catastrophes are then bound to occur, because, despite all our consciousness, the dark psychic powers have been overlooked. It is not we who personify them; they have a personal nature from the very beginning. Only when this is thoroughly recognized can we think of depersonalizing them, that is of ‘subjugating the anima,’ as our text expresses it.

Here again we find a great difference between Buddhism and our Western attitude of mind, and again there is a dangerous semblance of agreement. Yoga teaching rejects all fantasy contents and we do the same, but the East does it on quite different grounds. In the East, conceptions and teachings prevail which express the creative fantasy in richest measure; in fact, protection is required against the excess of fantasy. We, on the other hand, look upon fantasy as valueless, subjective day-dreaming.

Naturally the figures of the unconscious do not appear as abstractions stripped of all imaginative trappings; on the contrary, they are embedded and interwoven in a web of fantasies of extraordinary variety and bewildering abundance. The East can reject these fantasies because long ago it extracted their essence and condensed it in profound teachings. But we have never ever experienced these fantasies, much less extracted their quintessence. Here we have a large portion of experience to catch up with, and only when we have found the sense in apparent nonsense can we separate the valuable from the worthless.

We may rest assured that what we extract from our experiences will differ from what the East offers us today. The East came to its knowledge of inner things in relative ignorance of the external world. We, on the other hand, will investigate the psyche and its depths supported by a tremendously extensive historical and scientific knowledge. At this present moment, it is true, knowledge of the external world is the greatest obstacle to introspection, but the psychological distress will overcome all obstructions. We are already building up a psychology, that is, a science which gives us a key to things to which the East has found entrance, only through abnormal psychic states.

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