Animus

 Animus: Introduction to the concept.

The Animus, (and even for certain woman to simply to speak or evoke about it the concept or its definition them) can sometimes be “unbearable in it” just like that when one speaks a macho its femininity has or of sound Anima. So to speak the animus poses problem with the animus because there is no socially idea not preconceived on the animus it obliges the woman has to enter true dialogs, a true dialog or in a true work on itself.

The animus often appears in the dreams and the phantasms under the features of a tempting or diabolic man, macho or rapist, which is carrying male values often very far away from the female values conscious of the rêveuse one. It is during the process of Individuation, often in second half of the life, that the woman is confronted with this figure of sound Inconscient. It is obliged to leave the speeches done everything (ideology, opinions formatted) to seek the source in it of it even.

So for the man “animated it is female; it is only one formation of psyché male and it is a figure which compensates for the conscious masculine. At the woman, contrary, the shim element revêt a male character, and this is why I called it the animus. If, already, to describe what it is necessary to understand by animated does not constitute an easy task precisely, it is certain that the difficulties increase when it is a question of describing the psychology of the animus.

“The fact that a man naively allots to his Me the reactions of sound animated, without same being effleuré by the idea that it is impossible for whoever validly to be identified with an autonomous complex, this fact which is a misunderstanding still finds in female psychology in a measurement, if to make may be, larger. ”.

“To describe in short what makes the difference between the man and the woman from this point of view, therefore what characterizes the animus opposite animated, let us say: whereas animated it is the source of moods and whims, the animus, is to him the source of opinions; and just as the sudden changes of mood of the man proceed of obscure backgrounds, the sour and masterly opinions of the woman rest as much on unconscious prejudices and a priori. ” in Carl Gustav Jung, " Dialectical of ego and unconscious the " , Ideas/Gallimard, 1973 p 179 and 181.

The male figures of the category of the Animus play the same part at the woman that of animated at the man. This is why it is named the male share of the woman. The process of Individuation and the acceptance of this irrefutable fact, as difficult for the woman as the man, also leads have a result of realization of oneself by the process of Individuation. Same manner a meeting with place with final, but with the wise man

Constituting the Animus, the male share, of the woman one can find:

1st level: primitive man - for example Tarzan, the athlete, dionysos

2nd level: tempting man - For example gift juan

3rd level: man of action - For example: Indiana Jones, a soldier or a warrior.

4th level: wise man - For example a god father, a guide.

Each level corresponds has a level of psycho-emotional maturity.
“… the animus is also a creative being, a matrix, not in the direction of the male creativity, but in the sense that it creates something which one could call logos spermatikos - a fertilizing verb. Just as the man sourdre his work, a such creature in its totality leaves, starting from its female interior world, in the same way the male interior world of the woman brings creative germs which are in a position to make bear fruit the female side of the man. It is the origin of the " there; woman inspiratrice" who, if it is badly formed, also conceals in it the possibility of becoming worst viragos…” in C.G. Jung " Dialectical of ego and unconscious the " , Ideas/Gallimard, 1973 p 187/188.

 Animus: Interest of the dialog with its masculine for the woman

See also: interior Dialog (analytical psychology)

To give direction and to become more mature, the theory jungienne recommends the interior dialog:

“… it is necessary to be cultivated in art to speak with oneself, within the affect, and to use this one, as a framework of dialog, as if the affect were precisely an interlocutor whom it is necessary to let appear, by disregarding any critical spirit…” in C.G. Jung, Dialectical of ego and unconscious the , Ideas/Gallimard, 1973, p. 174.

But why the woman should it enter in dialog with this by it even?

“The technique of confrontation between Ego conscious and the animus are, in its principle, the same one as in the case of animated, with this difference however that it is not any more of the phantasms and the whims, but of the opinions that the woman must consider of a critical eye, not, certainly, to drive back them, but to study their origins in order to penetrate in their obscure backs plane, backgrounds where it will meet their original images, in a way completely parallel with what occurs to the man in his confrontation with animated. ” C.G. Jung " Dialectical of ego and unconscious the " , Ideas/Gallimard, 1973 p 187.

 Animus: When the masculine of the woman, releases the true woman.

Among the recent continuators, with his concept of " woman sauvage" , there is Clarissa Pinkola Estés. She updates a restitution of most innovative of the female Psyché at our time. The " woman sauvage" being the woman who in peace with her Animus (masculine of the woman) would have succeeded has to release itself and has to make " jaillir" naturally the force and interior and major power of woman.

" Each woman carries in it a rich natural force of creative gifts, good instincts and of an unmemorable knowledge. Each woman has in it the Wild Woman. But the Wild Woman, like wild nature, is victim of civilization. The company, the culture track it, capture it, muzzle it, so that it enters the reducing mould of the roles which are assigned to him and cannot hear the generous voice resulting from its heart profonde." in women who run with the wolves.

It is only after having included/understood the male slope which each woman has, after having to accept it, and by exceeding it (the woman leaves for example a intellectual war that it carries out since childhood) who it becomes woman for the true one by a process of Individuation.

" However, if distant that we are of the Wild Woman, our instinctual nature, we feel his presence. We meet it in our dreams, in our psyché. We hear his call. It is with us to answer it, turn over towards it of which we have, to the bottom of ourselves, so much desire and so much need. The woman who recovers her wild nature is like the wolves. She runs, dance, howls with them. She is overflowing of vitality, of creativity, well in her body, vibrating of heart, donneuse of life. It is due only to us to be this woman-là." in women who run with the wolves.

Clarissa Pinkola Estés shows the way for each woman, has to be discovered and has to discover a way in it which proposes finally a going beyond like the disiat Carl Gustav Jung on the animus:

“… the animus is also a creative being, a matrix, not in the direction of the male creativity, but in the sense that it creates something which one could call logos spermatikos - a fertilizing verb. Just as the man sourdre his work, a such creature in its totality leaves, starting from its female interior world, in the same way the male interior world of the woman brings creative germs which are in a position to make bear fruit the female side of the man. It is the origin of the " there; woman inspiratrice" who, if it is badly formed, also conceals in it the possibility of becoming worst viragos…” C.G. Jung " Dialectical of ego and unconscious the " , Ideas/Gallimard, 1973 p 187/188.

Clarissa Pinkola Estés invites to discovered this part to be it female clean has each woman but this invitation is not right a intellectual knowledge moreover, on the existence of a concept or " terms; woman sauvage" , but it an entry in a advance in order to be aware and to feel this interior force and this state to be, that any woman can feel after a length and difficult advance. They can be there to help at the time of a psychotherapy with one (E) qualified psychotherapist (E), having him (it) even been able the food by an approach resulting from the analytical Psychologie. It is meeting again with the masculine can even be done if one has was wounded (was it by men):

Because known as it " the wolves, even sick, even driven back, even only or frightened, go from the front one. They will give all their forces to trail itself if necessary of one place for the other, until they found a good place to cure and live again. Wild nature goes from the front one. It persévère." in women who run with the wolves.

 Character traits (general) of the animus

Remarks general:

the texts of analytical psychology allow a " discovered âme" i.e. that it allows an approach and gives general information. For example she answers the question, " what is what the heart of the women? ". But this approach, invites to a " discovered our heart (personal) ".

See also: heart (analytical psychology)

In addition to the texts which learn to us what this psychology would be the human heart there, invites us to discover ours. This step is much more courageous than the simple reading of text on the human heart, is done by the analysis because one runs up sometimes against the share of shade (concept) which is in us even.

If one enters a true step of work on oneself, one can then enter a more sincere personal development.

See also: interior Dialog (analytical psychology)

Contrary, with the opinion (often of the animus), the simple intellectual approach (reading) of the character traits of the animus does not constitute by a process of individation nor of maturation of woman. Nevertheless the texts jungiens deliver the characteristics most present to us in the animus of the woman and can make reach certain women even has a sensitizing of it. The animus is like " an assembly of péres" , it behaves like " a sum of opinion" , like " a creative man in the femme".

Animus : an assembly of fathers.

“The animus is something like an assembly of fathers or other carriers of the authority, which hold of the secret meetings and which emit ex will cathedra judgments " raisonnables" unattackable.

But, to look at there more closely, these pretentious judgments are essentially an accumulation of words and opinions who accumulated in the spirit of the little girl, then of the teenager since childhood, and who, collected, chosen and collected perhaps unconsciously, end up forming a gun, a species of code of banal truths, reasons and things " like it faut".

This coding of reasonable thus corresponds to a reserve of prejudices; and as soon as a judgment conscious, qualified and valid lack (what, in the complications of the life, is often the case), it is called there as upon an inexhaustible arsenal of disparate opinions where one will find that which will seem to be appropriate for the situation given.

These opinions will appear, sometimes in the form of what it is agreed to call the good sense, sometimes in the form of principles, emblems of received education. And the woman will say for example: " Thus that was done since toujours" , or: " But everyone says that… ". ”

C.G. Jung " Dialectical of ego and unconscious the " , Ideas/Gallimard, 1973 p 182/183

opinions of the animus

“The opinions of the animus very often have the character of solid convictions, which are not easy to shake, or of principles of untouchable pace, of apparently infallible value. If we subject these opinions to the analysis, we run up first of all against the unconscious prejudices which and which we justify them need inférer: I want to say that the woman feels and thinks the sour opinions which it emits as if these prejudices really existed. Actually, these opinions neither are justified, nor the fruit of an act of thought; they exist done everything, as prefabricated and ready with consumption; they are present in the mental being of the woman, who formulates them and repeats them because they have in her spirit such a character of reality and such a force of immediate conviction which it is not even effleurée by the idea to subject them to the possibility of a simple doubt. ” C.G. Jung " Dialectical of ego and unconscious the " , Ideas/Gallimard, 1973 p 181.

Projections of the animus

“The men on whom the animus is most likely to project themselves, ready consequently to be used as receptacle to the projection of the animus, will have to be of a kind such as the woman in evil of projection can see an alive republication of the Good god there, men who know all, which includes/understands all; or they will be ignored innovators, having great rhetorics charms where human the too human one will only be interlaced too frequently with a pompeuse terminology, " kind; lived créateur". Because would be indeed insufficiently to characterize the animus which to see only one manner of preserving collective conscience there: the animus is also an innovator who, all contrary to his opinions codified by the use, testifies to an incredible weakness for the unknown and not easily comprehensible terms, for the " large mots" …” C.G. Jung " Dialectical of ego and unconscious the " , Ideas/Gallimard, 1973 p 183

Random links:

Discussion on the name of Palaos | Jean Chambige | Wesley Sneijder | Arion of Méthymne | Herder nerve

Animus

 Animus: Introduction to the concept.

 Animus: Interest of the dialog with its masculine for the woman

 Animus: When the masculine of the woman, releases the true woman.

 Character traits (general) of the animus

Related articles