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TitleInvisible Partners: How the Male and Female in Each of Us Affects Our Relationships
TagsYin And Yang Religion And Belief Psychology & Cognitive Science Philosophical Science
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Total Pages146
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Document Text Contents
Page 1


+-low the Male and Female

in Each of lAs Affects

oV\~ Relationships


Page 2

Pel'sonal C\l'owth & Ch,.istian Life



E s

This book concev-ns t~e masctA i ine and tem inine
dimensions of the sotAI -tev-med the anima/ an imtAS by

c . a . 3tAng. Jt a lso demonstv-ates how t h e femin ine paV't
of a man and the masctA iine paV't of a woman av-e the

invis ib le pav-tnev-s in any male-female v-elationship. The

atAthov- pv-ovides d i v-ection in tAndev-standing and deal ing

with .pv-ojections that can damage and even pv-event a

v-eal v-e lationship between a man and a woman. This is

a book wv-itten fov- people evev-ywhev-e who want to

tAndev-stanc::l themselves and thei v- v-e la t ionships bettev-.

JOHN A. SANFOR.D, a 3tAngian analyst and Episcopalian
pv-iest1 is CtAV'V'ently a ftA II-tlme cotAnselov- and atAthov- in

addition to doing extensive lecttAv-ing . t-l is pv-eviotAS books

incltAde f-lea /ins ancl Wh.o leness (PatAlist Pv-ess 1977) and

DV'eams ancl f-lea /ins (PatAl ist Pv-ess1 1978) . t-I e CtAV'V'ently

l ives with h is w ife and two chi ldv-en in San D iego.

PaVI Iist Pl'"ess

www. paVIIistpl'"ess .com


ISBN 0 - 8091 - 2277 - 4

5 1 4 9 5

9 780809 122776

Page 73

Chapter Three 67

tional elfin nature." And, he added, when a man comes to grips
with the anima he comes to realize that "behind all her cruel
sporting with human fate there lies something like a hidden pur-
pose which seems to reflect a superior knowledge of life's laws ....
And the more this meaning is recognized, the more the anima
loses her impetuous and compulsive character." 13 As a personifi-
cation of life, the anima personifies for a man "the life behind
consciousness that cannot be completely integrated with it, but
from which ... consciousness arises," and "it is always the a
priori element in (a man's) moods, reactions, impulses, and what-
ever else is spontaneous in psychic life." 14

We must not, however, think that the anima is "good." The
anima is neither good nor bad; she just is. She wants life, and so
she seems to want both good and bad, or, rather, she is not con-
cerned with these moral categories. That is why working with the
anima is always a delicate matter. One can no more deliver one-
self over to the anima lock stock and barrel than one can surren-
der the whole of oneself to any particular psychological function
or quality. It is also the anima who seems to arouse a man's ca-
pacity for love. When we first fall in love we are flooded with
powerful, life-giving emotions. This is why the anima can best be
described poetically and not scientifically, dramatically and not
concretely. Yet, as we have seen, a man's relationship with her
must develop beyond the mere sensation of falling or being in
love, as he must come to perceive that the life-giving feminine
soul is within himself. He cannot afford to let his anima live only
in projection onto a woman, but must reach beyond this projec-
tion to search for the soul within himself. Jung said, in a letter to
a woman who was carrying a man's projected soul image for him,
"Since he is unable to see you as a real woman behind his projec-
tion, you seem to be a 'sphinx.' In reality his soul is his sphinx,
and he should try to solve the riddle." 15

It is not, however, that the anima does the loving inside of a
man. She is not identical with his eros, but arouses his eros. She
awakens in a man his capacity for love and personal relationship,

13 Jung, CW 9, 1, pp. 30 and 31.
14 Ibid., p. 27.

' Jung, Letters 2, p. 402.

Page 74

68 The Invisible Partners

but she is not that love and personal relationship. It is the man
who loves and feels, not his anima, though she may be likened to
the spark that ignites his flame.

This last point is one that James Hillman takes up in his two
articles on the anima in the 1973 and 1974 issues of Spring. Jung
often referred to the anima as though she were identical with
eros, and many Jungian analysts speak of the anima as though
she were identical with feeling, as if feeling and eros were neces-
sarily feminine and not masculine. Yet the Greek god Eros is
himself a masculine deity, even though he is Aphrodite's son, and
there is no good reason for ascribing feeling only to the feminine.
It seems more accurate to say that the anima is a function that
arouses and constellates eros in a man, but that there is such a
thing as masculine eros as well as feminine eros. That is a way of
saying that it is the man himself who loves, even though the femi-
nine may arouse his love. In the same way, there is no good rea-
son for identifying the aQima with feeling, or the animus with
thinking. A man can feel, and a woman can think, although the
anima and the animus may arouse, aid, and direct these func-

Another point of confusion in this regard is whether or not
there is any such thing as "anima development." Jungians often
speak of anima development in a man as though it were the
man's task to "develop his anima" so he could relate, feel, and
love more deeply. Jung himself speaks of four stages of the an-
ima: as Eve, as Helen of Troy, as the Virgin Mary, and as Sophia.
The first, Eve, is anima on the lowest, biological level, as the
source of instinct and the instigator of sexuality. As Helen of
Troy the anima personifies beauty and the soul, and is no longer
completely equated with instinctuality. As the Virgin Mary she
personifies the possibility of relationship with God, and as Sophia
she embodies the principle of relationship to the highest wis-

Undoubtedly the anima can appear on many different levels;
the question is whether it is the anima who develops or the man
who develops. The Greeks spoke of Aphrodite Pandemos and

16 C. G. Jung, CW 16, The Practice of Psychotherapy (New York: Pantheon
Books, 1954, revised and augmented 1966), p. 174.

Page 145

Index 139

8, 9, 108; image, 15, 25, 67,
76, 98; inner woman, 62;
Mark Antony's, 22, 24;
man's, 10, 57, 58, 66, 67, 69,
72, 74, 77, 85, 106, 109, 111,
115; p'o, 8, 9, 108; projected,
25, 67; union with Christ,
114, 115; union with God,
114; woman's, 15, 16, 34, 72,
74, 75, 77, 78, 106

Storm, Hyemeyohsts, 3, 5
Striving Toward Wholeness, 46,

"Structural Forms of the Femi-

nine Psyche," 102-103
suicide, 35, 48, 57
symbol(s), 57, 74, 91, 92, 96, 112
Symbolic Quest, The, 90, 103n
Symbols of Transformation, CW

5, 114n
Symposium, 4, 5n

T'ai I Chin Hua Tsung Chih, The,

8, 108
Tobit, Book of 6:3, 33n
torch bearer (see animus)
"Transposed Heads, The," 87
Two Essays in Analytical Psycholo-

gy, CW 7, 12n, 64n, 65n, 69,

types of women, 102fT, 110

Unconscious: 13, 17, 18, 42, 62,

64, 65, 66, 77, 85, 87, 89, 90,
100, 104, 105, 107, 113; ar-
chetypal figures of, 35, 59;

and active imagination, 61n;
anima/animus, 36, 41, 43, 64,
70, 72, 91, 111; and complex-
es, 34; coniunctio, 112; heal-
ing powers, 34; and homosex-
uals, 99; projection, 59; and
relationship, 33, 83, 87

unconscious, collective: 64, 65,
104; personified by ani-
ma/animus, 63

Underhill, Evelyn, 114

Visions Seminars, The, 16n
von Franz, Marie-Louise, 4n,

26-27,52,64, 86,95,97,102

Way of All Women, The, 73n
Whitmont, Edward C., 90, 103n
wholeness: 6, 58, 65, 72, 89, 95,

96, 101, 112, 117; denial of,
117; image of, 94, 114; sym-
bols of, 19, 57, 74

Wilhelm, Richard, 9
Wolff, Toni, 103
women, types, 103fT, 110
Women~ Mysteries, 108
Wuthering Heights, 46, 47n, 73


Yang and Yin: 8, 9, 12, 66, 108,
112; Yang and hun soul, 9;
Yin and p'o soul, 9

Yourcena, Marguerite, 94n

Zabriskie, Philip, 110, Ill
Zeus, 111

Page 146

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