1 [Originally published as “Über den Archetypus mit besonderer Berücksichtigung des Animabegriffes” in the Zentralblatt für Psychotherapie und ihre Grenzgebiete (Leipzig), IX (1936) : 5, 259–75. Revised and republished in Von den Wurzeln des Bewusstseins (Zurich, 1954), from which version the present translation is made.—EDITORS.]
2 Elemente der Psychophysik (1860).
3 Principles of Physiological Psychology (orig. 1874).
4 Cf. G. H. von Schubert’s compilation, Altes und Neues aus dem Gebiet der innern Seelenkunde (1825–44).
5 First published 1829. Trans. as The Seeress of Prevorst (1859).
6 L’Automatisme psychologique (1889); The Mental State of Hystericals (orig., 1893); Névroses et idées fixes (1898).
7 From India to the Planet Mars (orig., 1900), and “Nouvelles Observations sur un cas de somnambulisme avec glossolalie.”
8 I am thinking especially of shamanism with its idea of the “celestial wife” (Eliade, Shamanism, pp. 76–81).
9 Spencer and Gillen, The Northern Tribes of Central Australia, pp. 331 and elsewhere. Also Crawley, The Idea of the Soul, pp. 87f.
10 Commentary on the Dream of Scipio.
11 Cf. my “Commentary on The Secret of the Golden Flower,” pars. 57ff., and Chantepie de la Saussaye, Lehrbuch der Religionsgeschichte, I, p. 71.
12 This standpoint derives from Kant’s theory of knowledge and has nothing to do with materialism.
13 Winthuis, Das Zweigeschlechterwesen bei den Zentralaustraliern und anderen Völkern.
14 Especially in the system of the Valentinians. Cf. Irenaeus, Adversus haereses.
15 Cf. The I Ching or Book of Changes. [Also Needham, Science and Civilization in China, II, pp. 273f.—EDITORS.]
16 Hermetic alchemical philosophy from the 14th to the 17th cents. provides a wealth of instructive examples. For our purposes, a glimpse into Michael Maier’s Symbola aureae mensae (1617) would suffice.
17 There are of course cases where, in spite of the patient’s seemingly sufficient insight, the reactive effect of the projection does not cease, and the expected liberation does not take place. I have often observed that in such cases meaningful but unconscious contents are still bound up with the projection carrier. It is these contents that keep up the effect of the projection, although it has apparently been seen through.
18 Fl. c. 300 B.C. Cf. Block, Euhémère: son livre et sa doctrine.
19 This is not to overlook the fact that there is probably a far greater number of visions which agree with the dogma. Nevertheless, they are not spontaneous and autonomous projections in the strict sense but are visualizations of conscious contents, evoked through prayer, autosuggestion, and heterosuggestion. Most spiritual exercises have this effect, and so do the prescribed meditation practices of the East. In any thorough investigation of such visions it would have to be ascertained, among other things, what the actual vision was and how far dogmatic elaboration contributed to its form.
20 Cf. Stoeckli, Die Visionen des seligen Bruder Klaus, and Blanke, Bruder Klaus von Flüe.
21 The peculiar love-story of this youngest Aeon can be found in Irenaeus, Adv. haer., I, 2, 2ff. (Roberts/Rambaut trans., I, pp. 7ff.)
22 Cf. my “Brother Klaus.”
23 Guillaume wrote three Pèlerinages in the manner of the Divine Comedy, but independently of Dante, between 1330 and 1350. He was Prior of the Cistercian monastery at Châlis, in Normandy. Cf. Delacotte, Guillaume de Digulleville: Trois Romans-poèmes du XIV siècle. [Also cf. Psychology and Alchemy, pars. 315ff.—EDITORS.]
24 Anna Kingsford: Her Life, Letters, Diary, and Work, I, pp. 130. Maitland’s vision is similar in form and meaning to the one in the Poimandres (Scott, Hermetica, I, Libellus I, pp. 114ff.), where the spiritual light is described as “male-female.” I do not know whether Maitland was acquainted with the Poimandres; probably not.
25 Hubert and Mauss (Mélanges d’histoire des religions, preface, p. xxix) call these a priori thought-forms “categories,” presumably with reference to Kant: “They exist ordinarily as habits which govern consciousness, but are themselves unconscious.” The authors conjecture that the primordial images are conditioned by language. This conjecture may be correct in certain cases, but in general it is contradicted by the fact that a great many archetypal images and associations are brought to light by dream psychology and psychopathology which would be absolutely incommunicable through language.
26 Conforming to the bisexual Original Man in Plato, Symposium, XIV, and to the hermaphroditic Primal Beings in general.
27 The “dual birth” refers to the motif, well known from hero mythology, which makes the hero descend from divine as well as from human parents. In most mysteries and religions it plays an important role as a baptism or rebirth motif. It was this motif that misled Freud in his study of Leonardo da Vinci. Without taking account of the fact that Leonardo was by no means the only artist to paint the motif of St. Anne, Mary, and the Christ-child, Freud tried to reduce Anne and Mary, the grandmother and mother, to the mother and stepmother of Leonardo; in other words, to assimilate the painting to his theory. But did the other painters all have stepmothers? What prompted Freud to this violent interpretation was obviously the fantasy of dual descent suggested by Leonardo’s biography. This fantasy covered up the inconvenient reality that St. Anne was the grandmother, and prevented Freud from inquiring into the biographies of other artists who also painted St. Anne. The “religious inhibition of thought” mentioned on p. 79 (1957 edn.) proved true of the author himself. Similarly, the incest theory on which he lays so much stress is based on another archetype, the well-known incest motif frequently met with in hero myths. It is logically derived from the original hermaphrodite type, which seems to go far back into prehistory. Whenever a psychological theory is forcibly applied, we have reason to suspect that an archetypal fantasy-image is trying to distort reality, thus bearing out Freud’s own idea of the “religious inhibition of thought.” But to explain the genesis of archetypes by means of the incest theory is about as useful as ladling water from one kettle into another kettle standing beside it, which is connected with the first by a pipe. You cannot explain one archetype by another; that is, it is impossible to say where the archetype comes from, because there is no Archimedean point outside the a priori conditions it represents.
28 Cf. Avalon, The Serpent Power; Shrī-Chakra-Sambhara Tantra; Woodroffe, Shakti and Shakta.
29 Schultz, Dokumente der Gnosis, especially the lists in Irenaeus, Adversus haereses.
30 Cf. Psychology and Alchemy.
31 Cf. the first paper in this volume.
32 The most important problems for therapy are discussed in my essay “The Relations between the Ego and the Unconscious” and also in the “Psychology of the Transference.” For the mythological aspects of the anima, the reader is referred to another paper in this volume, “The Psychological Aspects of the Kore.”