![Animus:
courage, vivacity, bravery, will, spirit, soul.
character, intellect, memory, consciousness, often mind.
Discidium:
separation, division, disagreement, tearing apart.
- Archetypes
In psychology: an archetype is a model of a person, personality, or behavior.In philosophy: archetypes have, since Plato, referred to ideal forms of the perceived or sensible objects or types.
The origins of the archetypal hypothesis date back as far as Plato. In the seventeenth century Sir Thomas Browne and Francis Bacon both employ the word ‘archetype’ in their writings, Browne employed it in The Garden of Cyrus attempts to depict archetypes in his citing of symbolic proper-names. Jung himself compared archetypes to Platonic ideas. Plato’s ideas were pure mental forms that were imprinted in the soul before it was born into the world. They were collective in the sense that they embodied the fundamental characteristics of a thing rather than its specific peculiarities.
The Platonist Jewish philosopher Philo of Alexandria used the term to describe the Imago Dei, and the Gallic Christian theologian Irenaeus of Lyons used the term to describe the act of Creation.
Chthonic - (Chthonic Law) —-> Anima and Animus
[ Adam and Eve ] <—- Proxy One’s revenge —-> [ The “Law” ]
Jung believed anima development has four distinct levels, which he named Eve, Helen (of Troy), Mary (Virgin Mary, Jesus’ mother) and Sophia (wisdom). In broad terms, the entire process of anima development in a male is about the male subject opening up to emotionality, and in that way a broader spirituality, by creating a new conscious paradigm that includes intuitive processes, creativity and imagination, and psychic sensitivity towards himself and others where it might not have existed previously.
So the first is Eve, named after the Genesis account of Adam and Eve. It deals with the emergence of a male’s object of desire.
- Jungian archetypes
The collective unconscious, according to Jung, basically consists of basic patterns universal, impersonal, innate, inherited what he called archetypes:
The Self: the regulating center of the psyche and facilitator of individuation,
The Shadow: the opposite of the ego image, often containing qualities with which the ego does not identify, but which it possesses nonetheless,
The Anima: the feminine image in a man’s psyche, or
The Animus: the masculine image in a woman’s psyche,
The Persona: the image we present to the world, usually protecting the Ego from negative images (like a mask), and considered another of ‘the subpersonalities, the complexes’.
Particularly relevant is the feminine archetype that called anima or animus (in its male counterpart). In essence Jung moves to the floor unconscious some cultural conditioning (religious and artistic) and environmental impacts common to all individuals of a certain group, Freud believed that the super-ego which are present in the human psyche.
From a psychodynamic point of view Jung postulates Afterwards, four basic functions:
thinking, feeling, sensation and intuition.
Each of these functions is variously dominant in every individual and every individual is related with the archetype of female (or male, Animus, for the woman) who stands in his unconscious. This report, for Jung, is a role in the balance of psychodynamic functions. The functions less dominant in an individual are submerged in the activity of the unconscious and take the form of psychodynamic functions of his anima as if this was to some extent separate and able to entertain a certain form of inner dialogue (DISCIDIUM)
The Animus is similar to the Anima except for the fact that the animus allows a female to understand and communicate with a man. Just like the anima, it is commonly represented in dreams of a woman to help them understand themselves and relationships with men. It can be known as part of the collective unconscious’ connection with all of the encounters of males with females, like the anima, to improve relationship with males and females.
[ Psyche vs Thumos ]
Plato speaks of thumos as one of the three constituent parts of the human psyche: in the Phaedrus, in the famous Myth of the wagon and dell’auriga, describes the logos as a chariot whose charioteer driving two horses thumos and Eros, while in Book IV of the Republic presents the soul as tripartite nous (intellect), thumos (passion), and epithumia (appetite). The epithumia is what concerns arising from bodily desires, the thumos is partly linked to the emotions and the emotions, and the nous is what “controls” the soul, dominating epithuma with the participation of thumos
[ Logos]
MORE IMPORTANT, READ ESPECIALLY THIS:
Logos about Jung:
Jung contrasted the critical and rational faculties of logos with the emotional, non-reason oriented and mythical elements of eros. In Jung’s approach, logos vs eros can be represented as “science vs mysticism”, or “reason vs imagination” or “conscious activity vs the unconscious”.
For Jung, logos represented the masculine principle of rationality, in contrast to its female counterpart, eros:
Woman’s psychology is founded on the principle of Eros, the great binder and loosener, whereas from ancient times the ruling principle ascribed to man is Logos. The concept of Eros could be expressed in modern terms as psychic relatedness, and that of Logos as objective interest.
Jung attempted to equate logos and eros, his intuitive conceptions of masculine and feminine consciousness, with the alchemical Sol (Sun) and Luna (Moon). Jung commented that in a man the lunar anima and in a woman the solar animus has the greatest influence on consciousness. Jung often proceeded to analyze situations in terms of “paired opposites”, e.g. by using the analogy with the eastern YIN and YANG and was also influenced by the Neoplatonics.
In his book Mysterium Coniunctionis Jung made some important final remarks about anima and animus:
In so far as the spirit is also a kind of “window on eternity”
[ The window where Ergo Proxy wait - the awakening - Dante’s Geocentric Universe ]
it conveys to the soul a certain influx divinus… and the knowledge of a higher system of the world, wherein consists precisely its supposed animation of the soul.
And in this book Jung again emphasized that the animus compensates eros, while the anima compensates logos.
Eros and Thanatos - Death drive and Life drive
Because a man’s sensitivity must often be repressed, the anima is one of the most significant autonomous complexes of all. It is said to manifest itself by appearing in dreams. It also influences a man’s interactions with women and his attitudes toward them and vice versa for females and the animus.
Jung said:
“the encounter with the shadow is the ‘apprentice-piece’ in the individual’s development… that with the anima is the ‘masterpiece’”.
Also, in the book The Invisible Partners it is said that the key to controlling one’s anima/animus is to recognize it when it manifests and exercise our ability to discern the anima/animus from reality.
[ Episode 20 - Meditatio XX “The Sacred Eye of the Void” ]
Collective unconscious- Analytical psychology
Jung viewed the anima process as being one of the sources of creative ability.
Carl Gustav Jung - The Collected Works of C. G. Jung
see also:
Dionysus’ Mask - Apollo archetype —> Orphism
Pendant’s psychology simbolism
De Medici’s Tombs
Cupid and Psyche reference](http://25.media.tumblr.com/218c8f4020e10646e753eccf0cf3bbac/tumblr_mn931bhKDA1rivckmo1_500.jpg)
Animus:
- courage, vivacity, bravery, will, spirit, soul.
- character, intellect, memory, consciousness, often mind.
Discidium:
- separation, division, disagreement, tearing apart.
In psychology: an archetype is a model of a person, personality, or behavior.
In philosophy: archetypes have, since Plato, referred to ideal forms of the perceived or sensible objects or types.
The origins of the archetypal hypothesis date back as far as Plato. In the seventeenth century Sir Thomas Browne and Francis Bacon both employ the word ‘archetype’ in their writings, Browne employed it in The Garden of Cyrus attempts to depict archetypes in his citing of symbolic proper-names. Jung himself compared archetypes to Platonic ideas. Plato’s ideas were pure mental forms that were imprinted in the soul before it was born into the world. They were collective in the sense that they embodied the fundamental characteristics of a thing rather than its specific peculiarities.
The Platonist Jewish philosopher Philo of Alexandria used the term to describe the Imago Dei, and the Gallic Christian theologian Irenaeus of Lyons used the term to describe the act of Creation.
- Chthonic - (Chthonic Law) —-> Anima and Animus
[ Adam and Eve ] <—- Proxy One’s revenge —-> [ The “Law” ]
Jung believed anima development has four distinct levels, which he named Eve, Helen (of Troy), Mary (Virgin Mary, Jesus’ mother) and Sophia (wisdom). In broad terms, the entire process of anima development in a male is about the male subject opening up to emotionality, and in that way a broader spirituality, by creating a new conscious paradigm that includes intuitive processes, creativity and imagination, and psychic sensitivity towards himself and others where it might not have existed previously.
So the first is Eve, named after the Genesis account of Adam and Eve. It deals with the emergence of a male’s object of desire.
The collective unconscious, according to Jung, basically consists of basic patterns universal, impersonal, innate, inherited what he called archetypes:
- The Self: the regulating center of the psyche and facilitator of individuation,
- The Shadow: the opposite of the ego image, often containing qualities with which the ego does not identify, but which it possesses nonetheless,
- The Anima: the feminine image in a man’s psyche, or
- The Animus: the masculine image in a woman’s psyche,
- The Persona: the image we present to the world, usually protecting the Ego from negative images (like a mask), and considered another of ‘the subpersonalities, the complexes’.
Particularly relevant is the feminine archetype that called anima or animus (in its male counterpart). In essence Jung moves to the floor unconscious some cultural conditioning (religious and artistic) and environmental impacts common to all individuals of a certain group, Freud believed that the super-ego which are present in the human psyche.
From a psychodynamic point of view Jung postulates Afterwards, four basic functions:
thinking, feeling, sensation and intuition.
Each of these functions is variously dominant in every individual and every individual is related with the archetype of female (or male, Animus, for the woman) who stands in his unconscious. This report, for Jung, is a role in the balance of psychodynamic functions. The functions less dominant in an individual are submerged in the activity of the unconscious and take the form of psychodynamic functions of his anima as if this was to some extent separate and able to entertain a certain form of inner dialogue (DISCIDIUM)
The Animus is similar to the Anima except for the fact that the animus allows a female to understand and communicate with a man. Just like the anima, it is commonly represented in dreams of a woman to help them understand themselves and relationships with men. It can be known as part of the collective unconscious’ connection with all of the encounters of males with females, like the anima, to improve relationship with males and females.
[ Psyche vs Thumos ]
Plato speaks of thumos as one of the three constituent parts of the human psyche: in the Phaedrus, in the famous Myth of the wagon and dell’auriga, describes the logos as a chariot whose charioteer driving two horses thumos and Eros, while in Book IV of the Republic presents the soul as tripartite nous (intellect), thumos (passion), and epithumia (appetite). The epithumia is what concerns arising from bodily desires, the thumos is partly linked to the emotions and the emotions, and the nous is what “controls” the soul, dominating epithuma with the participation of thumos
[ Logos]
MORE IMPORTANT, READ ESPECIALLY THIS:
Logos about Jung:
Jung contrasted the critical and rational faculties of logos with the emotional, non-reason oriented and mythical elements of eros. In Jung’s approach, logos vs eros can be represented as “science vs mysticism”, or “reason vs imagination” or “conscious activity vs the unconscious”.
For Jung, logos represented the masculine principle of rationality, in contrast to its female counterpart, eros:
Woman’s psychology is founded on the principle of Eros, the great binder and loosener, whereas from ancient times the ruling principle ascribed to man is Logos. The concept of Eros could be expressed in modern terms as psychic relatedness, and that of Logos as objective interest.
Jung attempted to equate logos and eros, his intuitive conceptions of masculine and feminine consciousness, with the alchemical Sol (Sun) and Luna (Moon). Jung commented that in a man the lunar anima and in a woman the solar animus has the greatest influence on consciousness. Jung often proceeded to analyze situations in terms of “paired opposites”, e.g. by using the analogy with the eastern YIN and YANG and was also influenced by the Neoplatonics.
In his book Mysterium Coniunctionis Jung made some important final remarks about anima and animus:
In so far as the spirit is also a kind of “window on eternity”
- [ The window where Ergo Proxy wait - the awakening - Dante’s Geocentric Universe ]
it conveys to the soul a certain influx divinus… and the knowledge of a higher system of the world, wherein consists precisely its supposed animation of the soul.
And in this book Jung again emphasized that the animus compensates eros, while the anima compensates logos.
Eros and Thanatos - Death drive and Life drive
Because a man’s sensitivity must often be repressed, the anima is one of the most significant autonomous complexes of all. It is said to manifest itself by appearing in dreams. It also influences a man’s interactions with women and his attitudes toward them and vice versa for females and the animus.
Jung said:
“the encounter with the shadow is the ‘apprentice-piece’ in the individual’s development… that with the anima is the ‘masterpiece’”.
Also, in the book The Invisible Partners it is said that the key to controlling one’s anima/animus is to recognize it when it manifests and exercise our ability to discern the anima/animus from reality.
[ Episode 20 - Meditatio XX “The Sacred Eye of the Void” ]
Jung viewed the anima process as being one of the sources of creative ability.
Carl Gustav Jung - The Collected Works of C. G. Jung
see also:
Dionysus’ Mask - Apollo archetype —> Orphism
Pendant’s psychology simbolism
(Source: Wikipedia)
