C. G. Jung

As a consequence, all visions—except the pathological ones—have a well-composed character. On the contrary, the normal dream does lack the shaping of consciousness almost completely, and therefore the dream of the female patient is a pure look at the unconscious thus without a consciousness build. The visions have a decisively dominantly calm character because they derive from the composing of the conscious being while the dream without the influence of the consciousness composure portrays the majesty of the undisguised animus occurrence. In this case, the vision shows that on the female side there is unlively and grey lack of freedom, however on the male side there is lively activity. The indication of ‘north’ possibly means intuition and thinking, abstraction which means coldness. I would assume that the person in question has to rely on intuition and thinking because she is possibly in need of abstraction for the fastening in the consciousness opposed to the dangerous activity of the unconscious which reveals itself in the animus. It would be in line with going ahead with intuitive understanding and thinking which of course always threatens the confusion with the animus. A woman can only liberate herself from animus when she starts thinking for herself instead of having inclinations, when she starts asking herself how she thinks about it, not knowing what one may think about it, which means in other words she would have to do what the dream murderer does namely to put the ‘slicing open’—that is the ‘recognizing’ action into motion, and therefore she also goes for the knife in her dream while the animus beats her to it.” In fine condition, with central horizontal and vertical folds, and some creasing to top edges. Accompanied by the original mailing envelope. Described by Jung in his theory of the collective unconscious as the primary anthropomorphic archetype of a woman’s unconscious mind, the animus embodies a set of masculine attributes and potentials within a woman’s psyche. A complex host of images, the animus can be either positive or negative, bringing ‘life-giving development and creativeness to the personality, or [causing] petrification and physical death.’ Gaining understanding of it and balancing its power, not letting it ‘invade’ one’s self, was Jung’s ultimate response to controlling the animus. Writing to his longtime colleague W. M. Kranefeldt, who had recently published his book Secret Ways of the Mind: A Survey of the Psychological Principles of Freud, Adler, and Jung, for which Jung wrote an introduction, Jung offers an interesting analysis of this very element in one of Kranefeldt’s patients. “A woman can only liberate herself from animus when she starts thinking for herself instead of having inclinations, when she starts asking herself how she thinks about it.” A fascinating letter regarding a key element in Jung’s groundbreaking theory of the collective unconscious..

The teasing inscription on this photograph refers to the fact that it was Hugh Burnett's programme, "Face to Face", that brought Jung into contact with a mass audience for the first time. One of the viewers of the programme, Wolfgang Foges, contacted Burnett's interviewer, John Freeman, and asked him to contact Jung to sound him out about the possibility of writing a book explaining his views for the intelligent general reader rather than the specialist. Freeman conducted two interviews to this end with Jung, but was met with a firm but polite refusal. Jung then had a dream in which he was speaking in a public forum to 'a multitude of people who were listening to him with wrapt attention and understanding what he said'. When asked by Foges if he would reconsider, Jung agreed, on the condition that it consisted not just of his own writings but included essays by his closest followers, and was to be edited by Freeman. The result, which was to appear after Jung's death, was "Man and His Symbols", 1964 (cf. Deirdre Bair, Jung: A Biography [2004], pp. 619-620)..

Philp whom I had met once in your house. I couldn't quite make out what his theological or psychological problems are [...]". - E. A. Bennet had been Jung's foremost advocate in England since the 1930s. - On headed paper; some slight edge damage. Includes a letter to Bennet by C. A. Meier, concerning the controversy Jung discusses in his letter, some letters of response from Bennet to Jung, Meier and others, typescripts of papers by Jung's associate, Toni Wolff, "Some Principles of Dream-Interpretation" (April 1934; 36 ff.) and "A Few Thoughts on the Process of Individuation in Women" (undated; 48 ff.), as well as an obituary brochure for Toni Wolff and some related material..

Neben der Beschäftigung mit Jungs Schriften besorgte sie die englische Übersetzung von Richard Wilhelms "I Ging" (auch "Yijing", "Das Buch der Wandlungen"), zu der Jung ein umfangreiches Vorwort verfasste, in dem er sein Verständnis des Yijing darlegt..