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The Red Book by C.G. Jung begins by addressing his soul as a person, prompted to do so by the spirit of the deep. Once lost, she meets him again. We find the same thing in yoga, in tantra and in all mysticism.

In his biography “Memories, Dreams, Thoughts” Jung reports that even as a teenager he experienced himself as two people, whom he initially referred to as person 1 and person 2, and later as me and self. One is the conscious self, the other an overarching, knowing, "Of a collective spirit whose years of life mean centuries". … "No. 2 was in fact a 'ghost', that is, a spirit that had grown in power in the darkness of the world. "(1) This is also an example of the fact that a dualistic and monistic worldview should not be played off against each other; as opposites, they belong together complementarily. Those who do not experience themselves as divided cannot come to a union, which Jung then calls individuation.

The unconscious confronts us in many aspects and forms, as inner images and voices, and it is not decisive whether we describe them as “inner-psychic” or as independent “spirits”. The psyche is not about an outside world, but about the inner world, but as a world - in relation to the ego - it is again something like an (the ego) external and objective world. The point is to familiarize yourself with these initially foreign internal aspects. Archetypes always behave like their own entities with their own consciousness and knowledge that goes far beyond the self-consciousness and its knowledge and even leads to a collective knowledge of humanity.

Mental experience is therefore first of all an encounter with something strange, independent, almost personal, which can only be assimilated and integrated gradually in a process of individuation. Only the union of opposites (male - female, above - below) leads to the unity of the self.
Dealing with the unconscious, with one's own psyche is also a tightrope walk between psychosis, paranoia or whatever you want to call it, and the conscious experience of an inner, yet different world of the numinous. Jung begins to talk to his soul at the beginning of the Red Book. Philemon, his inner guru (as an Indian later explains to him), teaches him "That there are things in the soul that I don't do, but that make themselves and have their own life".(2) In other words, there is a psychic objectivity, a reality of the soul.

The internal opposite-sex complement
Dealing with the inner world is complex (persona, shadow, anima / animus, the hero, the / the old sage ...). But the soul as the still unknown other is as such opposite to the sex. So the man has to come into contact with his inner feminine side, the woman with her inner masculine side. That one aspect is complex again. Archetypes are multidimensional and have meaning on all levels. The anima (and the animus) are not unique either, but rather complex. Like all archetypal images, it has a broad spectrum of meanings, like everything that is alive.

The first encounter with the anima in the mother is about a complex person. This image is continued in the partner, who more or less corresponds or should correspond to the inner image of the anima. We project what does not come close to this image. Whereby projection is nothing negative, inside and outside cannot be separated. We have an inner image of the partner (the image of our own soul, the anima, the animus), and when the beloved comes close, we feel familiar and “soulmate”. But it always remains foreign and that becomes a life's work. Ideally, the inner image and the outer person grow visibly together, with both changing.

The spectrum of the feminine / masculine
Like the masculine, the feminine archetype spans an enormous spectrum. Usually this is not a unit, but rather split into lighter and darker sides or aspects. Jung also speaks of the ambiguity of the anima. We know this from the myth of the whore and the saints. The man who does not combine the classic looks for one thing in a brothel and the other in marriage. Whereby the woman does not feel seen as a woman, unless she only identifies with the light part and suppresses the dark in herself. This darkness is nothing negative, but the one, basic part of the animal rationale that human beings are.

The man who has gotten to know himself and his emotional range to some extent will also appreciate this spectrum in his partner. With a man who “adores” his wife, a woman can also live her dark side. If both can live the whole spectrum, then the animalistic is no longer negative and the angelic or goddess-like is no longer abstract. Both can be integrated and connected in the game of love and life. This can lead not only to the union of masculine and feminine (external and internal), but also from above and below. The animal and the divine lose their exclusive character, but complement each other.

About the time of his confrontation with the unconscious, Jung says: “At that time I put myself in the service of the soul. I loved her and hated her, but she was my greatest asset. That I dedicated myself to her was the only way to live and endure my existence as a relative wholeness. "(3) The opposition between consciousness and the unconscious, between the outer and inner world, the ambiguity of the anima are the prerequisites for experiencing wholeness.

Anima and Shakti
Jung dealt with ancient cultures, but also very much with Asian cultures, because he found something similar in the dreams of his clients. In yoga, Buddhism or Tantra there are elements that correspond exactly to Jung's archetypes. Philosophy and psychology are not as separate there as they are in the West. So the range of the soul is self-evident there. The deities are less abstract than psychological, there is usually a "positive" and a "negative", a lovely and a terrible aspect. The male deities are represented with their Shakti (their female aspect, which corresponds to the anima), and the (male and female) deities also usually have two opposing aspects. Most obvious is the terrible aspect of the Kali, who is depicted bloodthirstily with a skull garland around her neck. But this aspect is not just “negative” either. It is the destructive aspect, but as the destroyer of the (ego) illusion, this aspect is already positive again. In addition, becoming and passing are both necessary for world events. In any case, there is more psychology in there than in some Western psychology.

This game of male and female in tantra is particularly striking. In the West it has degenerated into a predominantly sexual game, like everything that comes from Asia to the West, but originally it is about dealing with one's own opposite-sex side, i.e. the soul as the inner goddess. It is not so important whether this happens with or without a specific partner. The tantric mystics have an almost real relationship with their inner goddess. When you have a partner, you see Shakti, the inner goddess, in her as well, and she becomes more and more like him.

For this, the approximation of the projection of the anima and the concrete partner, as described above, is almost a preliminary stage. When C.G. Jung speaks to his soul as a person, then it is not much different. The conscious ego connects with the previously unconscious anima, which has a much wider and deeper horizon than the conscious ego. In the language of Tantra, the mystic relates to his inner goddess, whereby “inside” or “otherworldly” are just different modes of expression that can be synonymous with each other.

The erotic aspect of the spiritual
This also throws a completely different light on the encounter between man and woman, which is always an encounter with one's own opposite-sex part of the soul. Ultimately, it is about bringing back what has been split off and what is foreign. This in turn gives sexuality a much broader range, there will be an emotional encounter with physical expression. The union will also be the union of the poles outside and inside, and also from below and above. It becomes a game between the familiar and the foreign, the soul mate and the completely different. Also between experience and learning that will never come to an end.

Since the anima comes from the depths of the unconscious, it also meets the man as the Sophia or wisdom. And since it also includes the dark aspects, the man no longer has to split them off. The erotic aspect cannot be separated from the spiritual. The tantric mystic has a thoroughly erotic relationship with his inner goddess, who in turn does not want to be worshiped or worshiped (which requires a certain distance), but rather wants to be loved.

(1) C.G. Jung: Memories, Dreams, Thoughts, Patmos Verlag, 19th edition, 2016, p. 108 f.
(2) Memories, p 204
(3) Memories, p.214