I think this issue, Anima, is an essential key to understanding our inner souls. We don’t have to make this mistake that the anima is of female nature, and it’s not to do with males. I think Dr Jung, with his thesis Anima and Animus, wanted to explain the genderless of the soul. I hope I don’t sound so big-mouthed. Still, when I think about our existence on this earth and keep asking the same question: why are we here, and what is the meaning of life, I become more convinced that maybe we did send out of paradise to hell, as it’s written in the holy books, though, not to this beautiful earth as hell! We were sent to our own hell, where we must meet our own evil and learn to know and handle with.

I might go too far (I don’t really know how deep this “far” could be!), but I know for sure, as far as we recognize, the fantasy world is unlimited. That’s why I am trying to discover my still unknown inner to find the answers to many questions…

We believe that what we feel and think inwardly must be compared to others we know. Therefore, we cause misunderstandings in participating in our society: I am talking about excessive expectations!

It is a term of Participation mystique or mystical participation, derived from Lévy-Bruhl, which Jung gladly chopped on:

The further we go back into history, the more we see personality disappearing beneath the wrappings of collectivity. And if we go right back to primitive psychology, we find absolutely no trace of the concept of an individual. Instead of individuality we find only collective relationship or what Lévy-Bruhl calls participation mystique (Jung, [1921] 1971: par. 12).

He continues in his “Individuation; Anima and Animus”:

The fact that a man naively attributes his anima reactions to himself, without realizing that he cannot identify with an autonomic complex, recurs in female psychology, but to an unprecedented extent, if possible. The fact of identification with the autonomous complex is the essential reason for the difficulty of understanding and representing, quite apart from the inevitable obscurity and unfamiliarity of the problem. We always naively assume that we are the only masters in our own house. Our understanding must, therefore, first get used to the thought that even in our most intimate soul life, we live in a kind of house that at least has doors and windows onto the world, the objects or contents of which affect us but do not belong to us. This premise is not easy for many to think about, just as it is not easy for them to really see and accept that their fellow human beings do not necessarily have the same psychology as they do. My reader may think that the latter remark is probably an exaggeration since one is generally aware of individual differences.

But one must consider the fact that our individual consciousness psychology emerges from a primordial state of unconsciousness and, therefore, indifference (termed “Participation Mystique” by Lévy-Bruhl).

As a result, awareness of difference is a relatively late acquisition of humanity and probably a relatively small slice of the indeterminately large field of primordial identity. Differentiation is the essence and the “conditio sine qua non” of consciousness. Therefore, everything that is unconscious is undifferentiated, and everything that happens unconsciously proceeds from the basis of indifference, so it is initially completely undecided as to whether it belongs or will belong to the self. It cannot be determined a priori whether it is with the other person, with me, or with both. Feelings also do not provide any reliable clues in this regard.

>Participation mystique, or mystical participation, refers to the instinctive human tie to symbolic fantasy emanations. According to Carl Jung, this symbolic life precedes or accompanies all mental and intellectual differentiation. The concept is closely tied to that of projection because these contents, which are often mythological motifs, project themselves into situations and objects, including other persons.

Jung defines participation mystique as one of his basic definitions in Psychological Types, crediting it to Lucien Lévy-Bruhl.

PARTICIPATION MYSTIQUE is a term derived from Lévy-Bruhl. It denotes a peculiar kind of psychological connection with objects, and consists in the fact that the subject cannot clearly distinguish himself from the object but is bound to it by a direct relationship which amounts to partial identity. (Jung, [1921] 1971: paragraph 781). <

See: Participation mystique – Wikipedia

I will write more of this, as it is an important (or might be one of the most) issue in our searching the meaning of life!

The image on top: Eternity of Absurdity – Michael Cheval

Here is a highly recommended old recording of Jung’s life for fans. I have only a wish from my highly accepted Jungian Masters; if you please pronounce the name of Dr Jung in original German: “Yoong” and not Yang or young! Actually, the word Jung means Young, though he’s never been called young; his name is Jung (Yoong) Carl Gustav! Have a lovely weekend. 🤗💖🙏