The “soul” which accrues to ego-consciousness during the opus has a feminine character in the man and a masculine character in a woman. His anima wants to reconcile and unite; her Animus tries to discern and discriminate.- Jung (The Psychology of the Transference,” par. 522.)
Within her, the Animus possessed woman has two opposing forces, being the Animus and the negative Anima (her inferior shadow perception of herself). These two forces in her can balance each other out by pitching them against each other. Through this conflict between her shadow and her Animus, she can make the connections within herself and the world. This is the power of the integrated Animus – consciousness and a connection with herself, her passions and her values.
The individual breaks through the ready made boundaries of their personality and discovers the forces – archetypes and experiences – which helped form them. The ensuing wrestle with self leads to personal insight into ones own life, and into the collective life of humanity. One gains insight into the collective forces, ideas, dynamics, which direct human life. This is spiritual insight. It enables the individual in some degree to gradually find motivation from other than the urge toward sexual reproduction, social power, aggressive domination and self aggrandisement. It isn’t an easy process, but a new type of person emerges from the work.
…If one is to mature and grow as a person, the childlike dependencies and angers, the blaming and the idolisation must be met and transformed. In doing so one is led into, or uncovers, a wealth of experience within oneself that was previously unconscious. Out of this maturing and growing process the images of the anima as guide and initiator have arisen. All must meet themselves in one way or another in the process of maturing, just as we all dealt with emerging sexuality in one way or another in adolescence.
The positive animus shows as the man who solves problems, shows how things work, exhibits love despite trials, and is the deliverer from death. P. W. Martin says that more than anything else the animus figure has two characteristic marks: energy and ambivalence…
It shows the woman integrating her own ability to be independent and capable in outwardly active terms. This makes her more whole, balancing her ‘female’ qualities… It also brings a sense of connectedness between her conscious self and what she senses as the ‘commercial’ world.
If she realises who and what her animus is and what he does to her, and if she faces these realities instead of allowing herself to be possessed, her animus can turn into an invaluable inner companion who endows her with the masculine qualities of initiative, courage, objectivity, and spiritual wisdom.
The animus in his most developed form sometimes connects the woman’s mind with the spiritual evolution of her age, and can thereby make her even more receptive than a man to new creative ideas. It is for this reason that in earlier times women were used by many nations as diviners and seers. The creative boldness of their positive animus at times expresses thoughts and ideas that stimulate men to new enterprises
An integrated Animus allows the woman to be actively and creatively enterprising. This woman is able to take up new ideas and new movements and they often are at the forefront of the new zeitgeist.
1) Anja van Kralingen (Center of Applied Jungian Studies)
http://appliedjung.com/animus-possession/
2) Tony Crisp
http://dreamhawk.com/dream-encyclopedia/archetype-of-the-anima-jungs-view-of-the-female-in-the-male/
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