Black Books
For a man, the mother “protects him against the dangers that threaten from the darkness of his soul.”
Subsequently, the Anima, in the form of the mother imago, is transferred to the wife:
“his wife has to take over the magical role of the mother. Under the cloak of the ideally exclusive marriage, he is really seeking his mother’s protection, and thus he plays into the hands of his wife’s protective instincts.”
What is ultimately required is the “objectification of the anima.” ~Carl Jung, The Black Books, Vol. I, Page 100-101
…the overcoming of the anima as an autonomous complex, and her transformation into a function of relationship between consciousness and the unconscious.
Through this process the anima forfeits the daemonic power of an autonomous complex; that means she can no longer exercise possession, since she is depotentiated. ~Carl Jung, The Black Books, Vol. I, Page 101
Jung argued that when the anima lost her “mana,” or power, the man who assimilated it must have acquired this and so become a “mana-personality,” a being of superior will and wisdom. ~The Black Books, Vol. I, Page 102
Thus in integrating the anima and attaining her power, one inevitably identified with the figure of the magician, and one faced the task of differentiating oneself from this. ~Carl Jung, The Black Books, Vol. I, Page 102
If one gave up the claim to victory over the anima, possession by the figure of the magician ceased, and one realized that the mana truly belonged to the “midpoint of the personality”-that is, the self. ~Carl Jung, The Black Books, Vol. I, Page 102
A critical chapter in Jung’s self-experimentation was what he termed the integration of the anima.
Toni Wolff saw this as one side of the story, as it also involved the process by which he had “introjected” her. ~The Black Books, Vol. I, Page 95
In 1944, apropos a dream, she [Toni] noted that Jung placed undue stress on the subjective level, “because he had to realize the anima, but he thereby introjected me and took my substance.” ~The Black Books, Vol. I, Page 95
He [Jung] defined the anima as “how the subject is seen by the collective unconscious.” ~The Black Books, Vol. I, Page 53
Maria Moltzer, in all likelihood. Years later, Toni Wolff, referring to a dream in which Moltzer appeared, noted, “Am I like M. M.—or is she C.’s anima—inhuman?” (August 20, 1950, Diary O, p. 78). ~The Black Books, Vol. VI, Page 277, Fn 264
Years later, Toni Wolff noted, “His [Jung] anima is naturally against me, like all women” (November 5, 1937, Diary K, p. 181). ~The Black Books, Vol. VII, Page 213, fn 174
After 16 XII XI had a regressive incestuous dream with destructive symbols. The attempt to go to the anima was apparently misguided.
Had bad results. Since the death of my mother, the A. [Anima] has fallen silent. Meaningful! ~The Black Books, Vol. VII, Page 235, fn 236
See above, p. 232. In a diary entry of September 12, 1924, Toni Wolff wrote:
“Does he still see me as anima? Because he is Philemon?” (Diary B, p. 6).
On December 27, 1924, she wrote: “Anima Toni-substitute, because anima is primary, no unconditional attitude toward me. . . . C. told me that I had not been exactly like the anima.
The anima said that I was indecently clever” (Diary B, pp. 76,88). ~The Black Books, Vol. VII, Page 235-236, fn 237
