# Why Do Smart Women Sabotage Love? Animus Possession Explained

https://www.youtube.com/watch?v=by3mijy29H4

[00:05] The negative animus mainly manifests as a opinionated resistance against having feelings of love.
[00:14] And that's why especially if a woman has a tendency to fall in love or to be even only interested in a man, then her animus comes up and makes her ruin the relationship.
[00:27] A woman's inner man can make her life heaven or hell.
[00:29] In his negative form, he's a seductive swindler who cuts a woman off from her feminine identity.
[00:34] But in his positive role, he brings her spiritual strength and connects her to the self.
[00:39] So that would be a a secret voice in her that whenever she follows her own feeling, something says, "No, that's crazy. Don't do that. You are crazy if you do that."
[00:52] The animus is the most frequent possession in a woman that she's certainly entered by a mood of male determination, cold, generalizing thinking, opinions, behaving like everybody else,
[01:06] opinions, behaving like everybody else, not doing anything shocking to everybody.
[01:08] not doing anything shocking to everybody.
[01:11] An impulse towards rash, brutal, determined action which is not at all in her feminine character.
[01:14] brutal, determined action which is not at all in her feminine character.
[01:17] at all in her feminine character.
[01:19] nowadays [music] the fashion, the absolute fashion is to be rational.
[01:23] absolute fashion is to be rational.
[01:26] that is absolutely destructive to feeling.
[01:29] feeling. And it hits men and women equally, but women even more because women in gerally are [music] put more emphasis on personal relationship and personal feelings.
[01:32] equally, but women even more because women in gerally are [music] put more emphasis on personal relationship and personal feelings.
[01:34] women in gerally are [music] put more emphasis on personal relationship and personal feelings.
[01:37] emphasis on personal relationship and personal feelings.
[01:39] personal feelings. And therefore, they are hit first.
[01:41] are hit first. [music] And that's why women are nowadays so unhappy and in a general revolt against many things.
[01:44] women are nowadays so unhappy and in a general revolt against many things.
[01:48] general revolt against many things. [music] They feel that they are thwarted of their life.
[01:50] They feel that they are thwarted of their life.
[01:52] of their life. Naturally, it hits men too because if women go crazy and [music] become disagreeable and cold, it reverberates on the sons and on the partners and on the men as well.
[01:55] too because if women go crazy and [music] become disagreeable and cold, it reverberates on the sons and on the partners and on the men as well.
[01:57] become disagreeable and cold, it reverberates on the sons and on the partners and on the men as well.
[02:00] reverberates on the sons and on the partners and on the men as well.
[02:02] partners and on the men as well.
[02:06] It may make her rigid and opinionated. She thinks she knows everything. When
[02:08] She thinks she knows everything.
[02:10] When she's alone, she thinks she knows nothing.
[02:14] Her aloneeness feels like ice and glass to herself and to others.
[02:17] Negi is the negative animus.
[02:20] And if you have a word like that, you can say that is his voice, not mine.
[02:25] And I'm not going to be put down by it.
[02:41] Sometimes a woman finds herself in an argument she never meant to start.
[02:46] Words come out with absolute certainty.
[02:49] Her tone and verdict are final.
[02:52] A mind full of conclusions and a soul that feels barren.
[02:55] In Yunian psychology, this pattern has a name.
[02:59] It's called animous possession.
[03:03] When we speak of the animus, we are speaking of a psychological fact of inner experience, not a theory and not a
[03:11] inner experience, not a theory and not a social or cultural construct.
[03:14] It's an archetypal and autonomous element within a woman's psyche.
[03:19] It's an inner masculine force that can empower a woman or disturb and tyrannize her.
[03:26] It can present itself as thought, judgment, or principle.
[03:30] It often enters her psyche with the authority of something that seems self-evident.
[03:36] That is why it is so difficult to recognize.
[03:41] It does not announce itself as foreign to her.
[03:44] It speaks with the voice of I.
[03:47] And yet, if we observe carefully, we notice that its tone is impersonal, general, and final.
[03:54] It is a verdict.
[03:57] It declares that things are always like this or never like that.
[04:00] Period.
[04:03] In such moments, we can legitimately speak of a psychological possession.
[04:08] An autonomous factor has taken hold of the ego which without realizing it becomes its
[04:12] realizing it becomes its [music] instrument.
[04:15] This does not mean that instrument.
[04:15] This does not mean that masculinity in a woman is a problem.
[04:18] masculinity in a woman is a problem.
[04:20] Without a developed inner masculinity, she remains too exposed to life.
[04:23] she remains too exposed to life.
[04:23] She cannot defend what is true for her.
[04:26] cannot defend what is true for her.
[04:26] She cannot act when [music] action is required.
[04:27] cannot act when [music] action is required.
[04:27] She cannot take responsibility or maintain direction over time.
[04:31] required. She cannot take responsibility or maintain direction over time.
[04:34] or maintain direction over time.
[04:34] The danger is one-sidedness.
[04:37] danger is one-sidedness.
[04:37] When the masculine factor is not consciously related to by the woman, it becomes hostile to relatedness.
[04:39] masculine factor is not consciously related to by the woman, it becomes
[04:41] related to by the woman, it becomes hostile to relatedness.
[04:41] It convinces her that feeling is dangerous or irrelevant.
[04:44] hostile to relatedness. It convinces her
[04:48] that feeling is dangerous or irrelevant.
[04:48] It sabotages relationships.
[04:51] It sabotages relationships.
[04:51] It makes her rigid, cold, overly rational and cut off from her subjective living experience.
[04:55] rigid, cold, overly rational and cut off
[04:58] from her subjective living experience.
[04:58] In most cases, the [music] first formation of the Animus is connected with the father.
[05:00] In most cases, the [music] first formation of the Animus is connected
[05:02] formation of the Animus is connected with the father.
[05:02] The first man in a woman's life is not only a person.
[05:05] with the father. The first man in a woman's life is not only a person.
[05:05] He is also an image, an archetype.
[05:08] woman's life is not only a person. He is also an image, an archetype.
[05:08] If a girl's value was bound too tightly to that
[05:12] also an image, an archetype. If a girl's value was bound too tightly to that
[05:14] value was bound too tightly to that image, she may later seek the same image.
[05:17] she may later seek the same authority in every man or fight it in authority in every man or fight it in every man while remaining inwardly bound to it.
[05:22] every man while remaining inwardly bound to it.
[05:25] And when she attempts to step out of that spell, the animus can attack precisely what would free her, her feeling function, her spontaneity, and her intuitive personal truth.
[05:28] precisely what would free her, her feeling function, her spontaneity, and her intuitive personal truth.
[05:30] feeling function, her spontaneity, and her intuitive personal truth.
[05:37] her intuitive personal truth.
[05:39] In the material you are about to watch, our task is to [music] observe and recognize where those inner and outer patterns are living in us.
[05:41] our task is to [music] observe and recognize where those inner and outer patterns are living in us.
[05:44] recognize where those inner and outer patterns are living in us.
[05:47] Not to judge and moralize, but to learn to consciously discern.
[05:49] and moralize, but to learn to consciously discern.
[05:52] To distinguish what we truly think from what thinks in us.
[05:56] we truly think from what thinks in us.
[05:58] To notice where opinion replaces encounter and where the inner father still dominates under different disguises.
[06:00] encounter and where the inner father still dominates under different disguises.
[06:03] still dominates under different disguises.
[06:04] disguises.
[06:07] If we can make that distinction, change will become possible.
[06:10] will become possible.
[06:12] More inner space will emerge, allowing us to lead our lives, personalities, and relationships
[06:16] lives, personalities, and relationships more consciously.
[06:17] more consciously.
[06:20] The same figure that tyrannizes [music] can become a guide.
[06:23] The same energy that destroys relatedness can become a support for truth.
[06:29] But this only happens [music] when we turn toward it instead of acting it out blindly or projecting it onto the outer world and fighting it there.
[06:38] This video is a mirror and if we can master the courage to look right at it, to turn around and face what is chasing us, the whole story begins to change.
[06:50] Let's dive in.
[07:01] When Jung describes a woman locked in the Animus, he says that she's possessed.
[07:06] She's animus possessed.
[07:08] That word is usually connected to religion to witchcraft or two primitive tribes.
[07:14] >> There you have wonderful states of
[07:16] There you have wonderful states of possession when for instance certain mediums go into trance and then they are possessed by a certain godhead.
[07:23] You have that for instance in Hawaii.
[07:25] Certain people go into trance and then certain godheads female or male enter them and then they speak in a changed voice and the god speaks through them.
[07:36] Then they are possessed by a god.
[07:39] They call that they become the horse and the god becomes their rider.
[07:44] And I have a book on Hawaiian pos states of possession.
[07:47] And there is a photograph of three different male mediums incorporating the same god Legbe.
[07:57] And they make exactly the same movement.
[07:59] Though they are as human beings different when they are possessed they behave all in the same way.
[08:04] They are possessed we would say by an archetypal figure by a collective figure.
[08:11] Now in waking up these mediums sometimes don't remember what they have said in the trans state.
[08:13] They have been entered by a spirit.
[08:15] Now this is an
[08:18] entered by a spirit.
[08:21] Now this is an extreme of something which is normal in every human being.
[08:24] The whole day long our field of consciousness is entered by autonomous complexes.
[08:31] You can notice that if you watch your own trend of thoughts, then for instance, you are in a friendly loving mood and then you suddenly think of something negative and then uh hatred and bitterness enters the scene and a quarter of an hour later you muse, revenge about something which has been done to you and then your inner scene changes again and you think of something else and you get again in we constantly switch moods.
[09:03] And therefore if we watch ourselves we are many people.
[09:07] I could give you a whole list of what kind of persons I can be.
[09:11] I can be an old peasant woman who thinks of cooking and of the house.
[09:14] I am a scholar who who
[09:21] and of the house.
[09:21] I am a scholar who who thinks about deciphering manuscripts.
[09:24] thinks about deciphering manuscripts.
[09:24] I am a psychotherapist who thinks about how to interpret people's dreams.
[09:27] am a psychotherapist who thinks about how to interpret people's dreams.
[09:31] how to interpret people's dreams.
[09:31] I am a mischievous little boy who enjoys the company of 10 years old and playing mischief to adults and so on.
[09:33] I am a mischievous little boy who enjoys the company of 10 years old and playing mischief to adults and so on.
[09:36] the company of 10 years old and playing mischief to adults and so on.
[09:39] mischief to adults and so on.
[09:39] I could give you 20 more such characters and and they suddenly enter you and if you know it, you can steer it.
[09:42] and so on.
[09:42] I could give you 20 more such characters and and they suddenly enter you and if you know it, you can steer it.
[09:45] characters and and they suddenly enter you and if you know it, you can steer it.
[09:45] You can for instance keep them out of your system or play them and put them aside again.
[09:48] it.
[09:48] You can for instance keep them out of your system or play them and put them aside again.
[09:49] of your system or play them and put them aside again.
[09:49] But if you are possessed, it means they enter you involuntarily and you act it out involuntarily.
[09:52] aside again.
[09:52] But if you are possessed, it means they enter you involuntarily and you act it out involuntarily.
[09:55] But if you are possessed, it means they enter you involuntarily and you act it out involuntarily.
[09:55] Now, for instance, the mischievous person I can call up and send back to sleep again when I feel now there's enough.
[09:57] it means they enter you involuntarily and you act it out involuntarily.
[09:57] Now, for instance, the mischievous person I can call up and send back to sleep again when I feel now there's enough.
[09:59] and you act it out involuntarily.
[09:59] Now, for instance, the mischievous person I can call up and send back to sleep again when I feel now there's enough.
[10:01] for instance, the mischievous person I can call up and send back to sleep again when I feel now there's enough.
[10:01] I can't afford that yet.
[10:04] can call up and send back to sleep again when I feel now there's enough.
[10:04] I can't afford that yet.
[10:07] when I feel now there's enough.
[10:07] I can't afford that yet.
[10:10] Now, that's not possession.
[10:10] And so, that is one of the aims of psychotherapy to to help people to get on with their inner family of souls without getting possessed by them.
[10:13] possession.
[10:13] And so, that is one of the aims of psychotherapy to to help people to get on with their inner family of souls without getting possessed by them.
[10:16] aims of psychotherapy to to help people to get on with their inner family of souls without getting possessed by them.
[10:19] to get on with their inner family of souls without getting possessed by them.
[10:22] souls without getting possessed by them and to keep a constant identity of themselves.
[10:26] themselves.
[10:26] Now the animus is the most frequent possession in a woman that she's certainly entered by a mood of male determination, cold, generalizing thinking, opinions, an impulse towards rash, brutal, determined action which is not at all in her feminine character which changes her character.
[10:48] You you even see in a woman when she gets possessed by the animals that her face expression changes, her eyes change, her mouth expression of her mouth changes.
[11:00] I noticed that when I get in the animus, I do this.
[11:04] I I pull up my shoulders like somebody who prepares for attacking battle.
[11:10] When I do that, then I know, oh, stop and relax.
[11:18] feeling. If your woman stays with her feeling, then she can see the whole
[11:23] feeling, then she can see the whole personal implications and she can see
[11:25] personal implications and she can see the whole situation in a very personal
[11:28] the whole situation in a very personal and differentiated way and then she
[11:30] and differentiated way and then she generally can find the wisdom to handle
[11:33] generally can find the wisdom to handle it somehow.
[11:35] it somehow.
[11:35] While if she falls into the animus, then
[11:37] she goes along with collective rules
[11:41] which make the man feel not to be understood anymore.
[11:43] understood anymore.
[11:45] Personal feeling is discouraged.
[11:45] You see it also in political debates nowadays.
[11:48] One of the most negative things one can say about a opponent is to say he uses
[11:52] only feeling arguments.
[11:55] He's not logical as if logic were the only way to argument.
[11:58] One can also argument with the heart.
[12:01] One can also protest with one's feelings
[12:05] not only with economic logic.
[12:07] But nowadays the fashion, the absolute fashion is to be rational.
[12:09] And that is absolutely destructive to feeling.
[12:12] And
[12:25] absolutely destructive to feeling.
[12:25] And it hits men and women equally, but women even more because women in gerally are put more emphasis on personal relationship and personal feelings.
[12:37] And therefore they are hit first.
[12:37] And that's why women are nowadays so unhappy and in a general revolt against many things.
[12:46] They feel that they are thwarted of their life.
[12:48] Naturally, it hits men too because if women go crazy and become disagreeable and cold, it reverberates on the sons and on the partners and on the men as well.
[12:59] But a man can stand a rationally organized world rather a bit longer than a woman.
[13:07] He's not happy in it finally himself either, but he can stand it longer.
[13:16] If a woman has this tendency of playing thema to her father, father's little girl and playing the she assumes a
[13:25] girl and playing the she assumes a divine role because animus and anima are mythological or in primitive language divine figures namely they belong to the dream world and not to outer reality.
[13:37] And therefore a daughter who is flirting too much with her father and getting into a too close incestuous relationship with her father generally has a certain secret inflation.
[13:50] She assumes the dignity of a queen.
[13:53] She assumes that every man has to be at her feet like father like she managed to bring forth with father and she develops a certain hortiness feeling to be something special above the crowd and therefore she becomes unapproachable to ordinary men.
[14:16] A men who try to approach her feel she is a princess but not somebody you can comfortably take into your bed and have an animal relationship with.
[14:24] You can relate to
[14:27] relationship with.
[14:30] You can relate to them so to speak only on a on a high level.
[14:31] And uh some girls who who have that father's princess-like attitude therefore are in great danger not to marry or to have difficulties in relating to men.
[14:47] She lives to please men.
[14:52] She takes her own value of herself by what they think of her.
[15:00] She is obsessed with knowing how she can allure men into what amounts to her trap.
[15:14] For that kind of woman, the there is no way of working with the shadow until you recognize that it's the
[15:27] shadow until you recognize that it's the relationship to the father that is driving her.
[15:30] relationship to the father that is driving her.
[15:34] She is continually being ambushed by that little girl's shadow.
[15:37] ambushed by that little girl's shadow.
[15:39] Just at the point where she seems to be standing up for herself, something comes in from underneath and cuts her off.
[15:42] standing up for herself, something comes in from underneath and cuts her off.
[15:45] She has to please daddy or daddy's surrogate.
[15:48] please daddy or daddy's surrogate.
[15:50] It would frighten her if she had to go in another direction and be who she actually is.
[15:53] if she had to go in another direction and be who she actually is.
[15:56] So long as she is in the power of that shadow, she is not free.
[16:00] she is in the power of that shadow, she is not free.
[16:05] She's going to look for someone who can help her, someone who can put a projection on her to give her life.
[16:08] look for someone who can help her, someone who can put a projection on her to give her life.
[16:10] help her, someone who can put a projection on her to give her life.
[16:13] Anything to escape living her own reality which she can't find because the shadow is bigger than the ego.
[16:16] to escape living her own reality which she can't find because the shadow is bigger than the ego.
[16:20] As Dr. Von France says, we cannot see our own backside.
[16:23] Von France says, we cannot see our own backside.
[16:30] backside.
[16:34] But if our ego could see it, it would find it contemptable.
[16:37] find it contemptable.
[16:41] Because you see, we put out signs, unconscious signs.
[16:44] We don't even know we're putting those signs out.
[16:48] And we can see them in other people when they happen and we can think, "How could she do that? That's absolutely contemptable."
[16:58] But in ourselves we either have to see it in projection or recognize it in the dreams and say what is this?
[17:06] So to take that energy back to recognize that this is the relation to the father that is being lived out is extremely important.
[17:20] The [snorts] compounding difficulty is that this energy aligns itself with mother nature for the propagation of the
[17:31] mother nature for the propagation of the race and therefore it may not show up in a marriage until the children are 16, 17, 20 years old.
[17:43] Then the woman is able to be who she is.
[17:50] But so many women, I remember once a woman said to me, "I squeezed the children's orange juice this morning.
[17:56] They just ran out the door.
[17:58] They didn't drink my orange juice.
[18:01] Who am I if they don't drink my orange juice?"
[18:04] And she meant it.
[18:06] That's when you have to really deal with this shadow and work it through to the place where the energy can be who you really are.
[18:25] But you look at the energy with the father.
[18:26] Was it sexual or was it spiritual?
[18:33] Now we move on to animus.
[18:36] Now we move on to animus the Latin word for spirit.
[18:38] It personifies the logos the rational thinking function.
[18:45] If a woman is married to him in his dark aspect that is she may be married to him in fact she may also be married to him within herself probably both.
[19:01] It may make her rigid and opinionated.
[19:05] She thinks she knows everything.
[19:07] When she's alone she thinks she knows nothing.
[19:14] Her aloneeness feels like ice and glass to herself and to others because her ideas are not her own.
[19:22] She has not bitten them off, chewed them, [snorts] swallowed them, [clears throat] stomach them, digested them, and
[19:33] stomach them, digested them, and evacuated the waste.
[19:37] evacuated the waste.
[19:37] They are not part of her.
[19:41] They are not part of her.
[19:41] And so there is an emptiness.
[19:44] She dreams that her teeth are falling out.
[19:48] We know these shadow figures well.
[19:52] We buy a new dress.
[19:55] We're going to a party.
[19:55] We look in the mirror.
[19:57] H not sure.
[20:00] our partner or husband comes in and says, "Oh, what a beautiful dress, darling.
[20:06] How lovely.
[20:09] How lusciously buom you are."
[20:14] And that's enough to get Negi really going.
[20:18] Negi, who is Negi?
[20:22] One has to have voices for these other little creatures inside.
[20:25] Negi is the negative animus.
[20:28] And if you have a word like that, you can say that is his voice, not
[20:34] that, you can say that is his voice, not mine. And I'm not going to be put down
[20:36] mine. And I'm not going to be put down by it.
[20:38] by it. If that voice gets going, it's the end
[20:42] If that voice gets going, it's the end of the party.
[20:44] of the party. Because when it's inner, it's far more
[20:47] Because when it's inner, it's far more subtle. It's amazing how the inner
[20:52] subtle. It's amazing how the inner animus finds the exact person outside to
[20:56] animus finds the exact person outside to reflect him.
[20:58] reflect him. The inner problem has to be worked out
[21:01] The inner problem has to be worked out in the relationship.
[21:03] in the relationship. Otherwise, we just go out to the same
[21:07] Otherwise, we just go out to the same disaster
[21:08] disaster to work it out in another place. Sooner
[21:12] to work it out in another place. Sooner or later, if you are going to mature, it
[21:15] or later, if you are going to mature, it has to be faced. You have to separate
[21:18] has to be faced. You have to separate the voices in yourself.
[21:22] the voices in yourself. Von France has emphasized
[21:25] Von France has emphasized that the face that we turn to the
[21:27] that the face that we turn to the unconscious is the face that is
[21:30] unconscious is the face that is reflected back to us. In other words, if
[21:33] reflected back to us. In other words, if we are angry, we often get an angry
[21:36] we are angry, we often get an angry response back from the unconscious.
[21:39] response back from the unconscious. If we are diffident, the same kind of
[21:43] If we are diffident, the same kind of diffidence comes back to us.
[21:46] diffidence comes back to us. It's very important when we feel
[21:49] It's very important when we feel ourselves being chased by a demon
[21:54] ourselves being chased by a demon that we stop and hold instead of
[21:58] that we stop and hold instead of running. Some people run for a lifetime
[22:00] running. Some people run for a lifetime away from this thing that is running
[22:03] away from this thing that is running after them. If we can just stop and turn
[22:07] after them. If we can just stop and turn around and say, "What do you want?"
[22:13] around and say, "What do you want?" bring it all the strength you've got to
[22:16] bring it all the strength you've got to say it or to look this thing in the
[22:19] say it or to look this thing in the face.
[22:21] face. It's amazing how you may get an answer
[22:25] It's amazing how you may get an answer and it will tell you what it wants. It
[22:27] and it will tell you what it wants. It may say, "I want to love you. I want to
[22:31] may say, "I want to love you. I want to know you. I want you to know me."
[22:35] know you. I want you to know me." And the demonic may suddenly become
[22:40] And the demonic may suddenly become its opposite. Remember those two
[22:43] its opposite. Remember those two energies that are in opposition, the
[22:46] energies that are in opposition, the contraries that make that huge energy
[22:49] contraries that make that huge energy once it starts to move.
[22:52] once it starts to move. So to turn around and face that energy
[22:57] So to turn around and face that energy may be to turn the devil into Christ.
[23:04] may be to turn the devil into Christ. Remember Satan and Christ were half
[23:08] Remember Satan and Christ were half brothers. Just to illustrate how alike
[23:12] brothers. Just to illustrate how alike and how different those two faces are,
[23:15] and how different those two faces are, I want to tell you a story. I had been
[23:18] I want to tell you a story. I had been in analysis about a year and I suddenly
[23:22] in analysis about a year and I suddenly fell into a real despair.
[23:26] fell into a real despair. No seeming reason for it.
[23:29] No seeming reason for it. But I cannot endure inner chaos.
[23:34] But I cannot endure inner chaos. So, I decided that I would find out what
[23:36] So, I decided that I would find out what was wrong with me and figure out how to
[23:39] was wrong with me and figure out how to cure it. I got all the books I needed
[23:42] cure it. I got all the books I needed from the library and I read day and
[23:46] from the library and I read day and night for a week. I figured out how all
[23:49] night for a week. I figured out how all those complexes work, how they bang into
[23:51] those complexes work, how they bang into each other, how they relate. And I knew
[23:55] each other, how they relate. And I knew what was wrong with me. And I went back
[23:58] what was wrong with me. And I went back to Dr. Bennett full of joy to tell him
[24:02] to Dr. Bennett full of joy to tell him my great findings.
[24:05] And I talked for an hour as fast as I
[24:09] And I talked for an hour as fast as I could talk.
[24:11] could talk. And I saw that he was wilting in the
[24:15] And I saw that he was wilting in the chair.
[24:17] chair. But the more he wilted, the faster I
[24:19] But the more he wilted, the faster I talked and the more I ran over the very
[24:22] talked and the more I ran over the very top of him, not thinking, not realizing
[24:25] top of him, not thinking, not realizing I was, not wanting to, but he was
[24:28] I was, not wanting to, but he was wilting.
[24:30] wilting. And I finally came to the end of my
[24:33] And I finally came to the end of my marvelous story with my great joy.
[24:36] marvelous story with my great joy. Realizing that there was some despair
[24:40] Realizing that there was some despair still simmering in the cellar,
[24:43] still simmering in the cellar, he helped me on with my coat.
[24:46] he helped me on with my coat. We went to the elevator.
[24:49] We went to the elevator. He turned to me and he said,
[24:53] He turned to me and he said, "Mrs. Woodman,
[24:55] "Mrs. Woodman, if I were you, I would take my Animus
[24:59] if I were you, I would take my Animus for a good drink." Now, on the surface,
[25:03] for a good drink." Now, on the surface, that was a creative thing to do. I did
[25:07] that was a creative thing to do. I did put my Animus to work. I did the best I
[25:10] put my Animus to work. I did the best I could to come out of the doldrums.
[25:13] could to come out of the doldrums. But in the actual situation,
[25:16] But in the actual situation, I rolled over him like an army tank. I
[25:21] I rolled over him like an army tank. I left no room to see him, to relate to
[25:26] left no room to see him, to relate to him in the moment.
[25:29] him in the moment. I simply was consumed with my own
[25:33] I simply was consumed with my own energy.
[25:35] energy. This is the tragedy of this kind of
[25:40] This is the tragedy of this kind of negative.
[25:42] negative. I call it the demon lover because it has
[25:46] I call it the demon lover because it has the energy to be creative, a fiery
[25:52] the energy to be creative, a fiery spirit.
[25:53] spirit. But if it is not related, it is a killer
[25:57] But if it is not related, it is a killer spirit. Not only outside, but inside.
[26:03] spirit. Not only outside, but inside. This is the energy that can move in
[26:06] This is the energy that can move in anorexia.
[26:08] anorexia. When what should be the life force, the
[26:13] When what should be the life force, the presence that is holding,
[26:16] presence that is holding, the love that is holding,
[26:20] the love that is holding, giving other people a chance to open
[26:23] giving other people a chance to open into their own being. When that is
[26:26] into their own being. When that is absent, that energy can lure a woman to
[26:31] absent, that energy can lure a woman to her death.
[26:34] The father complex can raise hell in the
[26:36] The father complex can raise hell in the unconscious of a woman. His authority is
[26:39] unconscious of a woman. His authority is absolute and he blocks her from
[26:41] absolute and he blocks her from contacting her own creative spirit.
[26:45] contacting her own creative spirit. Here's a dream that shows the animus in
[26:46] Here's a dream that shows the animus in a highly negative form. Chastising the
[26:49] a highly negative form. Chastising the dreamer and driving her into a state of
[26:51] dreamer and driving her into a state of bitter isolation. She tells the dream in
[26:53] bitter isolation. She tells the dream in two parts.
[26:54] two parts. >> I'm sitting in a cabin,
[26:57] >> I'm sitting in a cabin, >> a remotely placed cabin, and I'm sitting
[26:59] >> a remotely placed cabin, and I'm sitting on the floor.
[27:02] on the floor. I'm brushing the hair of a cat. I can't
[27:04] I'm brushing the hair of a cat. I can't see the cat, but I know it's got orange
[27:06] see the cat, but I know it's got orange fur because I'm pulling the fur of the
[27:08] fur because I'm pulling the fur of the cat out of the brush.
[27:11] cat out of the brush. A woman behind me is using the phone.
[27:14] A woman behind me is using the phone. And I'm sitting beside a man I don't
[27:16] And I'm sitting beside a man I don't recognize, but I know in the dream is my
[27:18] recognize, but I know in the dream is my father.
[27:20] father. He's very tall and strongly built with
[27:23] He's very tall and strongly built with short hair.
[27:25] short hair. He is chief of police, and we live in
[27:27] He is chief of police, and we live in the police department of a remote
[27:29] the police department of a remote settlement.
[27:31] settlement. The woman finishes using the phone and
[27:33] The woman finishes using the phone and hangs it up and leaves. And he walks
[27:35] hangs it up and leaves. And he walks over to where she has been and tidies up
[27:37] over to where she has been and tidies up something and turns and walks towards me
[27:39] something and turns and walks towards me and says, "They are crazy. They're just
[27:42] and says, "They are crazy. They're just plain crazy."
[27:44] plain crazy." She's been making incestuous overtures
[27:46] She's been making incestuous overtures to whoever she's been talking to on the
[27:48] to whoever she's been talking to on the phone.
[27:49] phone. >> In the beginning of the dream, she's
[27:51] >> In the beginning of the dream, she's brushing an orange cat. The cat stems in
[27:55] brushing an orange cat. The cat stems in our countries from originally from
[27:58] our countries from originally from Egypt. And there it was a divine animal.
[28:01] Egypt. And there it was a divine animal. And there was a cat goddess busted who
[28:04] And there was a cat goddess busted who was the goddess of music, sexuality,
[28:08] was the goddess of music, sexuality, pleasure in life and uh altogether
[28:12] pleasure in life and uh altogether fertility and life embracing feminine
[28:16] fertility and life embracing feminine fertility.
[28:18] fertility. The cat also in contrast to dogs has
[28:20] The cat also in contrast to dogs has never sold its soul to man. The cat has
[28:25] never sold its soul to man. The cat has always a kind of egocentric reserve.
[28:28] always a kind of egocentric reserve. Somewhere the cat says to us, "You may
[28:31] Somewhere the cat says to us, "You may stroke me and you may serve me, but it
[28:34] stroke me and you may serve me, but it never becomes your slave. And if it you
[28:37] never becomes your slave. And if it you annoy it, it just walks out on you." And
[28:40] annoy it, it just walks out on you." And therefore, the cat stands very often in
[28:43] therefore, the cat stands very often in women's dream as an image of something
[28:46] women's dream as an image of something feminine, being independent and sure of
[28:49] feminine, being independent and sure of itself. Just what modern women are so
[28:52] itself. Just what modern women are so often lacking. That's why the cat
[28:54] often lacking. That's why the cat goddess comes very often up in them as a
[28:57] goddess comes very often up in them as a positive model of feminine behavior
[29:01] positive model of feminine behavior because the cat is not brutal and has no
[29:04] because the cat is not brutal and has no displays no masculine features. It is
[29:07] displays no masculine features. It is very feminine and all the same it's very
[29:09] very feminine and all the same it's very firm and very identical with itself and
[29:12] firm and very identical with itself and very true to itself. The cat is not very
[29:16] very true to itself. The cat is not very amiable but very true to itself.
[29:19] amiable but very true to itself. The beginning of the dream tells us that
[29:22] The beginning of the dream tells us that she's trying to approach and to look
[29:25] she's trying to approach and to look after her own femininity. And at that
[29:28] after her own femininity. And at that moment, the father walks up and the it's
[29:31] moment, the father walks up and the it's not her real father, but it is in the
[29:34] not her real father, but it is in the dream called her father and it's a chief
[29:36] dream called her father and it's a chief of police and that shows that the image
[29:39] of police and that shows that the image of the real father has become within her
[29:42] of the real father has become within her a chief of police. That would be that
[29:45] a chief of police. That would be that she now tyranni this woman tyrannizes
[29:48] she now tyranni this woman tyrannizes herself with rules of behavior in actual
[29:53] herself with rules of behavior in actual life. She has decided to become a good
[29:56] life. She has decided to become a good mother and she forces herself in a
[30:00] mother and she forces herself in a tyrannical harsh authoritarian way to be
[30:04] tyrannical harsh authoritarian way to be a good mother. Her home, her children
[30:07] a good mother. Her home, her children and she and the family life has to be
[30:11] and she and the family life has to be the way she thinks is right. But that's
[30:13] the way she thinks is right. But that's why the dream says it's a the chief of
[30:15] why the dream says it's a the chief of police. The police is mainly engaged to
[30:19] police. The police is mainly engaged to look in a very collective
[30:21] look in a very collective undifferentiated way that things go on
[30:24] undifferentiated way that things go on orderly, conventionally orderly. And so
[30:27] orderly, conventionally orderly. And so the chief of police is that animous in
[30:30] the chief of police is that animous in woman who wants authority, order,
[30:34] woman who wants authority, order, behaving like everybody else, not doing
[30:36] behaving like everybody else, not doing anything shocking to everybody. A bit
[30:39] anything shocking to everybody. A bit the opposite of the cat. The chief of
[30:41] the opposite of the cat. The chief of police and the cat never get on very
[30:43] police and the cat never get on very well. And that poor woman has both in
[30:45] well. And that poor woman has both in her at the same time. And then the chief
[30:49] her at the same time. And then the chief of police declares the woman to be
[30:52] of police declares the woman to be crazy.
[30:54] crazy. So that would be a a secret voice in her
[30:56] So that would be a a secret voice in her that whenever she follows her own
[30:59] that whenever she follows her own feeling, something says no that's crazy.
[31:03] feeling, something says no that's crazy. Don't do that. You are crazy if you do
[31:05] Don't do that. You are crazy if you do that.
[31:07] that. Many people repress things within
[31:10] Many people repress things within themselves by calling them crazy.
[31:13] themselves by calling them crazy. >> In the second part of the dream,
[31:14] >> In the second part of the dream, tremendous anger suddenly springs up.
[31:16] tremendous anger suddenly springs up. >> I'm standing beside my father.
[31:20] >> I'm standing beside my father. He has found a note that I've written to
[31:22] He has found a note that I've written to a boyfriend and he is in rage.
[31:26] a boyfriend and he is in rage. The kid is standing in front of him.
[31:31] The kid is standing in front of him. I start to tremble violently and run
[31:33] I start to tremble violently and run from the room through a door that is
[31:35] from the room through a door that is usually locked by a hook high up on the
[31:37] usually locked by a hook high up on the door. I see that it isn't locked and I
[31:39] door. I see that it isn't locked and I run through into the bathroom.
[31:42] run through into the bathroom. There's a man sitting on the floor in
[31:44] There's a man sitting on the floor in there who doesn't pay any attention to
[31:46] there who doesn't pay any attention to me. I'm wearing a parka and a hat and I
[31:49] me. I'm wearing a parka and a hat and I vomit into the toilet.
[31:53] vomit into the toilet. As I'm doing this, I can see that my
[31:55] As I'm doing this, I can see that my father is going to tie my hands together
[31:57] father is going to tie my hands together and hang me from the rafters in the
[31:59] and hang me from the rafters in the cabin and beat me with a stick. I wake
[32:04] cabin and beat me with a stick. I wake up from the dream shouting, "Harry,
[32:06] up from the dream shouting, "Harry, Harry."
[32:07] Harry." >> There again, we have the image naturally
[32:10] >> There again, we have the image naturally there exist in reality fathers who think
[32:13] there exist in reality fathers who think they have to anxiously protect the
[32:16] they have to anxiously protect the integrity of their daughters and
[32:18] integrity of their daughters and therefore pursue them when they write
[32:20] therefore pursue them when they write notes to their first boyfriend. and so
[32:23] notes to their first boyfriend. and so on. But here the this is no longer the
[32:26] on. But here the this is no longer the case as this woman is married and away
[32:29] case as this woman is married and away from home. So she is doing that again to
[32:32] from home. So she is doing that again to herself. And that is the greatest
[32:34] herself. And that is the greatest tragedy about the negative animus that
[32:38] tragedy about the negative animus that it always flares up with its power.
[32:41] it always flares up with its power. Whenever a woman loves somebody or a man
[32:44] Whenever a woman loves somebody or a man or somebody, the animus comes and wants
[32:47] or somebody, the animus comes and wants to cut it off. The negative animus tries
[32:50] to cut it off. The negative animus tries to cut off women from any kind of
[32:52] to cut off women from any kind of relationship by belittling the
[32:55] relationship by belittling the relationship or calling it crazy or by
[32:58] relationship or calling it crazy or by some other means. The negative animous
[33:01] some other means. The negative animous mainly
[33:03] mainly manifests as a opinionated resistance
[33:07] manifests as a opinionated resistance against having feelings of love. And
[33:09] against having feelings of love. And that's why especially if a woman has a
[33:12] that's why especially if a woman has a tendency to fall in love to or to be
[33:15] tendency to fall in love to or to be even only interested in a man then her
[33:17] even only interested in a man then her animous comes up and makes her ruin the
[33:20] animous comes up and makes her ruin the relationship.
[33:22] relationship. >> How does a woman experience that inside
[33:24] >> How does a woman experience that inside herself
[33:25] herself >> subjectively? You you don't know you you
[33:28] >> subjectively? You you don't know you you think you you are under a curse. Just
[33:31] think you you are under a curse. Just when you want to meet the man or talk to
[33:33] when you want to meet the man or talk to the man you love, something makes you
[33:36] the man you love, something makes you make him a scene, a tearful scene. And
[33:40] make him a scene, a tearful scene. And then you go home and cry and you say, "I
[33:42] then you go home and cry and you say, "I wanted to have a good relationship to
[33:44] wanted to have a good relationship to him and now and then either you project
[33:47] him and now and then either you project and you say and he is so nasty to me or
[33:50] and you say and he is so nasty to me or you are a bit more honest and then you
[33:52] you are a bit more honest and then you say and just because I want the
[33:54] say and just because I want the relationship to him, I have made him a
[33:56] relationship to him, I have made him a scene."
[33:58] scene." And you just don't know what devil's
[34:00] And you just don't know what devil's mechanism makes you do that. You he But
[34:04] mechanism makes you do that. You he But but women always hit. If a woman hits
[34:06] but women always hit. If a woman hits you as a man, you can be sure she's
[34:08] you as a man, you can be sure she's interested in you
[34:10] interested in you [laughter] and she would really want to
[34:12] [laughter] and she would really want to love you, but she doesn't know how to
[34:15] love you, but she doesn't know how to how how to do it. Negative animous
[34:17] how how to do it. Negative animous behaviors like a jealous lover. He wants
[34:20] behaviors like a jealous lover. He wants to keep the woman and cut her off from
[34:22] to keep the woman and cut her off from all men.
[34:24] all men. That is the typical mechanism when she
[34:26] That is the typical mechanism when she has some loving feelings towards any man
[34:30] has some loving feelings towards any man then come up comes this you should not
[34:34] then come up comes this you should not do that animus
[34:37] do that animus or it's projected classical case of a
[34:40] or it's projected classical case of a woman who once attacked Jung in the
[34:42] woman who once attacked Jung in the analytical hour worse than ever with the
[34:45] analytical hour worse than ever with the animus and they went into what happened
[34:46] animus and they went into what happened in the hour happened before Jung had
[34:49] in the hour happened before Jung had told her whenever you have a feeling
[34:51] told her whenever you have a feeling that's when you attack. She had on the
[34:54] that's when you attack. She had on the way to Yung seen beautiful strawberries
[34:58] way to Yung seen beautiful strawberries and she her first impulse was let's buy
[35:01] and she her first impulse was let's buy them and bring them to him. And then the
[35:03] them and bring them to him. And then the animus said oh he will say strawberries
[35:06] animus said oh he will say strawberries have an erotic meaning and he'll mock at
[35:08] have an erotic meaning and he'll mock at me. So she didn't buy the strawberries
[35:11] me. So she didn't buy the strawberries and then she arrived in a fierce mood
[35:14] and then she arrived in a fierce mood and attack you all the hour
[35:17] and attack you all the hour just because she had suppressed the
[35:19] just because she had suppressed the strawberries.
[35:21] strawberries. Just because if she had bought the
[35:22] Just because if she had bought the strawberries, everything would have gone
[35:24] strawberries, everything would have gone well. But she had repressed her own
[35:26] well. But she had repressed her own feeling.
[35:27] feeling. >> You say that the animist says this to a
[35:30] >> You say that the animist says this to a woman subjectively. What does she
[35:32] woman subjectively. What does she experience that a voice is actually
[35:35] experience that a voice is actually talking inside her head or what?
[35:39] talking inside her head or what? >> No. The worst about it is she
[35:40] >> No. The worst about it is she experiences as if she thinks it herself.
[35:46] It It sinks in her. Jung is going to
[35:49] It It sinks in her. Jung is going to laugh at the strawberries and she feels
[35:51] laugh at the strawberries and she feels she thinks that and therefore that is
[35:54] she thinks that and therefore that is one of the long troubles of analytical
[35:57] one of the long troubles of analytical work to to make women distinguish
[36:00] work to to make women distinguish between what they really think
[36:02] between what they really think themselves and what it thinks in them
[36:05] themselves and what it thinks in them which they think is their own thoughts.
[36:07] which they think is their own thoughts. And even when you have worked for years
[36:10] And even when you have worked for years on that, I have sometimes uh negative
[36:13] on that, I have sometimes uh negative thoughts against myself which I would if
[36:16] thoughts against myself which I would if you ask me at the moment say yes that's
[36:19] you ask me at the moment say yes that's what I think about myself and then I
[36:22] what I think about myself and then I have a dream of a a man uh raping me and
[36:25] have a dream of a a man uh raping me and then I know know that was an evil
[36:27] then I know know that was an evil animous in me who thought that.
[36:30] animous in me who thought that. >> What's the origin of that voice? Does it
[36:32] >> What's the origin of that voice? Does it have its roots in the relationship with
[36:34] have its roots in the relationship with the father?
[36:36] the father? The first man a woman meets is the
[36:39] The first man a woman meets is the father. And the father has therefore a
[36:43] father. And the father has therefore a very decisive influence on a young girl.
[36:47] very decisive influence on a young girl. If the relationship to the father
[36:50] If the relationship to the father constellates itself negatively, the girl
[36:53] constellates itself negatively, the girl reacts negatively towards the father.
[36:55] reacts negatively towards the father. The father might not be an evil man in
[36:57] The father might not be an evil man in himself but the girl might not like him
[37:00] himself but the girl might not like him or the father might be a difficult
[37:01] or the father might be a difficult person. Then there's generally later
[37:04] person. Then there's generally later also difficulties
[37:06] also difficulties with men and uh difficulties to find her
[37:10] with men and uh difficulties to find her own masculine side. In other words, the
[37:13] own masculine side. In other words, the animous her own masculinity is a problem
[37:17] animous her own masculinity is a problem to her.
[37:19] to her. Such a woman also tends to behave
[37:22] Such a woman also tends to behave towards herself as her father did to
[37:25] towards herself as her father did to her. If the father was tyrannical later,
[37:28] her. If the father was tyrannical later, even if the father has died, the woman
[37:30] even if the father has died, the woman tyrannizes herself with ideas and
[37:34] tyrannizes herself with ideas and opinions which still come from the
[37:36] opinions which still come from the father image. And so the attachment from
[37:40] father image. And so the attachment from the father and the relationship to the
[37:41] the father and the relationship to the father plays always a big role in the
[37:44] father plays always a big role in the development of a woman.
[37:46] development of a woman. >> Can the negative animus interfere in the
[37:48] >> Can the negative animus interfere in the woman's relationship with her children?
[37:49] woman's relationship with her children? In the same way
[37:52] In the same way >> the animus actually does interfere with
[37:54] >> the animus actually does interfere with the the maternal feelings in certain
[37:56] the the maternal feelings in certain women when they have not a strong
[37:58] women when they have not a strong maternal instinct. Then for instance the
[38:01] maternal instinct. Then for instance the police chief of police tells them that
[38:04] police chief of police tells them that they should not get angry. Let's say a
[38:07] they should not get angry. Let's say a child misbehaves and whines and spills
[38:10] child misbehaves and whines and spills the soup over the plate and it is a
[38:13] the soup over the plate and it is a natural reaction to get angry and to to
[38:16] natural reaction to get angry and to to shout a bit if he doesn't go too far.
[38:19] shout a bit if he doesn't go too far. It's quite normal for the child to
[38:21] It's quite normal for the child to accept that. But then the chief of
[38:23] accept that. But then the chief of police says no that's not good
[38:25] police says no that's not good education. The child will have a trauma
[38:27] education. The child will have a trauma and then she she swallows it and gets
[38:30] and then she she swallows it and gets angry and does something much worse to
[38:32] angry and does something much worse to the child. That's why in this dream the
[38:35] the child. That's why in this dream the woman goes to the toilet and vomits. She
[38:37] woman goes to the toilet and vomits. She obviously swallows too much which she
[38:40] obviously swallows too much which she should should not swallow. You vomit if
[38:42] should should not swallow. You vomit if you have eaten something you shouldn't
[38:44] you have eaten something you shouldn't eat and which your stomach refuses. She
[38:47] eat and which your stomach refuses. She stomachs too much. So I would have the
[38:49] stomachs too much. So I would have the guess that very often her children annoy
[38:51] guess that very often her children annoy her and instead of howling on top of
[38:54] her and instead of howling on top of your voice, you are impossible brats go
[38:56] your voice, you are impossible brats go to hell. She swallows everything.
[38:59] to hell. She swallows everything. And children like strong reactions if
[39:02] And children like strong reactions if they are carried by a loving undertone.
[39:05] they are carried by a loving undertone. I was once in an Italian inn where a
[39:08] I was once in an Italian inn where a mason's woman was cooking for the whole
[39:11] mason's woman was cooking for the whole inn and around her were about 12 little
[39:13] inn and around her were about 12 little children and she constantly howled at
[39:15] children and she constantly howled at them and banged them in the head and you
[39:17] them and banged them in the head and you saw I've never seen as blossoming
[39:20] saw I've never seen as blossoming children because it was all carried on
[39:22] children because it was all carried on in a warm atmosphere of maternal love.
[39:28] Can you give us an example of a
[39:29] Can you give us an example of a well-known negative animous figure?
[39:33] well-known negative animous figure? Well, the classical example of the
[39:35] Well, the classical example of the destructive animus whom the woman has at
[39:38] destructive animus whom the woman has at all cost to escape is the famous fairy
[39:40] all cost to escape is the famous fairy tale of Blue Beard where she get in into
[39:44] tale of Blue Beard where she get in into a castle where the owner she discovers
[39:46] a castle where the owner she discovers secretly
[39:49] secretly all his former wives and when she
[39:51] all his former wives and when she discovers this terrible secret she can
[39:53] discovers this terrible secret she can only just with the help of her brothers
[39:56] only just with the help of her brothers escape again. So that that is the
[39:59] escape again. So that that is the classical image of of the destructive
[40:02] classical image of of the destructive animals. If a woman cannot escape these
[40:05] animals. If a woman cannot escape these selfdestructive selfihilating
[40:08] selfdestructive selfihilating thoughts, it might even lead to a severe
[40:12] thoughts, it might even lead to a severe psychological disturbance. Or at least
[40:14] psychological disturbance. Or at least such women who can't escape their blue
[40:17] such women who can't escape their blue beard become generally isolated, bitter
[40:21] beard become generally isolated, bitter women who have no men loving them and
[40:24] women who have no men loving them and find no partner and live in bitter
[40:27] find no partner and live in bitter isolation if not worse situation.
[40:32] isolation if not worse situation. These women are stripped of their
[40:34] These women are stripped of their capacity for human love and affection.
[40:37] capacity for human love and affection. >> It has to do with the animous namely
[40:40] >> It has to do with the animous namely that they allow selfdestructive
[40:44] that they allow selfdestructive opinion, impulses, actions to their
[40:48] opinion, impulses, actions to their psychological personality.
[40:52] psychological personality. They so to speak themselves
[40:55] They so to speak themselves with the animals.
[40:59] I have for instance often when I have
[41:01] I have for instance often when I have indulged in destructive thoughts about
[41:04] indulged in destructive thoughts about myself or about my work dreamt of being
[41:08] myself or about my work dreamt of being pursued by hostile men. The dream saying
[41:12] pursued by hostile men. The dream saying those negative thoughts are not you.
[41:14] those negative thoughts are not you. They are hostile anim in you and you
[41:18] They are hostile anim in you and you should run away from these kind of
[41:20] should run away from these kind of thoughts. They destroy you if you stay
[41:23] thoughts. They destroy you if you stay with it.
[41:26] with it. Could you be more specific?
[41:28] Could you be more specific? >> For instance, just take the woman who is
[41:30] >> For instance, just take the woman who is annoyed with her little boy spilling the
[41:33] annoyed with her little boy spilling the whole soup. Her natural feeling would be
[41:35] whole soup. Her natural feeling would be say, "Damn it, now you have again
[41:37] say, "Damn it, now you have again spilled the soup." And then the
[41:39] spilled the soup." And then the pedagogic animus says in her, "You
[41:42] pedagogic animus says in her, "You mustn't speak loud to your little boy.
[41:44] mustn't speak loud to your little boy. That's pedagogically not wise." Then she
[41:47] That's pedagogically not wise." Then she her feeling with her opinion that she
[41:51] her feeling with her opinion that she shouldn't speak up. She her natural
[41:54] shouldn't speak up. She her natural feeling. She her feminine reaction by
[41:57] feeling. She her feminine reaction by having an opinion that she shouldn't
[41:59] having an opinion that she shouldn't have a feminine natural reaction.
[42:04] We were talking earlier about how men
[42:07] We were talking earlier about how men become paralyzed by women's tears,
[42:11] become paralyzed by women's tears, the crocodile tears when they get hurt.
[42:13] the crocodile tears when they get hurt. And you use the image of the animus of
[42:16] And you use the image of the animus of the woman becoming this great hulk of a
[42:18] the woman becoming this great hulk of a man and then picking the girl up.
[42:21] man and then picking the girl up. Picking the woman up as a little girl
[42:22] Picking the woman up as a little girl and holding the little girl in front of
[42:24] and holding the little girl in front of him. So the animus then can come from
[42:26] him. So the animus then can come from behind and smash the man but shielded by
[42:29] behind and smash the man but shielded by the little girl which the man hits if he
[42:33] the little girl which the man hits if he tries to strike back at the attack
[42:35] tries to strike back at the attack coming at him from the animus.
[42:37] coming at him from the animus. Can you talk about that image?
[42:40] Can you talk about that image? Well, that is only a a simile because
[42:43] Well, that is only a a simile because women like to do that double play to a
[42:45] women like to do that double play to a man when they are in the brutally attack
[42:48] man when they are in the brutally attack the man or they viciously with their
[42:51] the man or they viciously with their tongue attack the man and when the man
[42:54] tongue attack the man and when the man hits back they say they are such a
[42:56] hits back they say they are such a delicate frightened little child and now
[42:58] delicate frightened little child and now the brutal man is attacking them again
[43:02] the brutal man is attacking them again though they have attacked first and so I
[43:05] though they have attacked first and so I always call that the woman having a
[43:07] always call that the woman having a gangster animus who uses the woman like
[43:09] gangster animus who uses the woman like a little girl and puts it in front and
[43:11] a little girl and puts it in front and one can't shoot down the gangster
[43:13] one can't shoot down the gangster because he puts the touchy little girl
[43:15] because he puts the touchy little girl in front of him so that one cannot shoot
[43:18] in front of him so that one cannot shoot at him and that's what women they play
[43:20] at him and that's what women they play at the same time the touchy little girl
[43:22] at the same time the touchy little girl who the man may not say woo to them
[43:25] who the man may not say woo to them because they they they are so uncertain
[43:27] because they they they are so uncertain of themselves and the tyrannical man
[43:30] of themselves and the tyrannical man makes them even more uncertain and they
[43:33] makes them even more uncertain and they they don't the man doesn't listen to
[43:35] they don't the man doesn't listen to them and so on and at the same time they
[43:37] them and so on and at the same time they themselves viciously attack by making
[43:40] themselves viciously attack by making chiding remarks or aggressive remarks to
[43:43] chiding remarks or aggressive remarks to the man.
[43:44] the man. >> Let's say the man is moved by the
[43:45] >> Let's say the man is moved by the woman's tears. What's he supposed to do?
[43:48] woman's tears. What's he supposed to do? >> Generally, men feel very awkward when
[43:50] >> Generally, men feel very awkward when women cry. And women cry to make men
[43:52] women cry. And women cry to make men feel guilty. And so, men feel guilty.
[43:56] feel guilty. And so, men feel guilty. They feel they are a brute who has made
[43:58] They feel they are a brute who has made the woman cry. And so, they feel
[44:00] the woman cry. And so, they feel uncomfortable and awkward. and they
[44:02] uncomfortable and awkward. and they generally react in in some inappropriate
[44:06] generally react in in some inappropriate way because they feel cornered.
[44:10] way because they feel cornered. >> Is there anything a man can do when he's
[44:12] >> Is there anything a man can do when he's attacked by women's amnesties?
[44:14] attacked by women's amnesties? A man could just talk with her
[44:16] A man could just talk with her reasonably, but a man just generally
[44:18] reasonably, but a man just generally gets irritated and then he can't talk to
[44:21] gets irritated and then he can't talk to her reasonably anymore
[44:24] her reasonably anymore when she kind of in a childish plaintiff
[44:27] when she kind of in a childish plaintiff reproachful voice reproaches him all the
[44:30] reproachful voice reproaches him all the time that he is guilty for all her
[44:33] time that he is guilty for all her misery. Then he he having weak feeling
[44:37] misery. Then he he having weak feeling feels awkward and gets irritated either
[44:41] feels awkward and gets irritated either doesn't answer or slams the doors or
[44:44] doesn't answer or slams the doors or picks up the newspaper and doesn't
[44:46] picks up the newspaper and doesn't answer or turns on the television and
[44:48] answer or turns on the television and sulks and then she gets wilder and
[44:51] sulks and then she gets wilder and wilder.
[44:53] wilder. >> Do you think this is more common now
[44:54] >> Do you think this is more common now than in the past?
[44:56] than in the past? >> No, I think it only comes more to the
[44:58] >> No, I think it only comes more to the surface.
[45:00] surface. Women are great masters in keeping
[45:02] Women are great masters in keeping things hidden if they want to. And in
[45:05] things hidden if they want to. And in societies where women are not allowed to
[45:08] societies where women are not allowed to rebel, they just swallow it all down and
[45:11] rebel, they just swallow it all down and turn sour and bitter. And with us now,
[45:15] turn sour and bitter. And with us now, it's allowed to rebel and therefore it
[45:17] it's allowed to rebel and therefore it comes out more. Generally, the man if
[45:20] comes out more. Generally, the man if the woman attacks him with the animous
[45:22] the woman attacks him with the animous feels helpless and has a helpless vague
[45:25] feels helpless and has a helpless vague feeling. Therefore, he has to refuse all
[45:27] feeling. Therefore, he has to refuse all that nonsense and say when you talk in
[45:29] that nonsense and say when you talk in that whiny baby way to me all sorts of
[45:32] that whiny baby way to me all sorts of nonsense, I'm not go I'm not even going
[45:34] nonsense, I'm not go I'm not even going to listen. But he must at the same time
[45:37] to listen. But he must at the same time make a gesture that the woman feels if
[45:40] make a gesture that the woman feels if only she were herself he would love her.
[45:44] only she were herself he would love her. For a man to to deal with an animous
[45:47] For a man to to deal with an animous possessed woman is to love to give her
[45:49] possessed woman is to love to give her one to give a hand to the woman to say I
[45:52] one to give a hand to the woman to say I love you. I still love you. And to slap
[45:54] love you. I still love you. And to slap the animous at the same time.
[45:58] the animous at the same time. So that the woman feels when I'm myself,
[46:01] So that the woman feels when I'm myself, he still loves me. When I'm not myself,
[46:04] he still loves me. When I'm not myself, he gets angry. And by that the man can
[46:06] he gets angry. And by that the man can help the woman out. Then she begins to
[46:10] help the woman out. Then she begins to notice what is herself and what is not
[46:12] notice what is herself and what is not herself. You see, we will see. It's the
[46:15] herself. You see, we will see. It's the same same thing with the anima of a man.
[46:18] same same thing with the anima of a man. >> You disagree with the woman's lip
[46:19] >> You disagree with the woman's lip position. You're saying that the woman
[46:20] position. You're saying that the woman should just give weight to the man, but
[46:23] should just give weight to the man, but the man run it his way. Woman just sits
[46:25] the man run it his way. Woman just sits back and suffers.
[46:27] back and suffers. >> Yeah, but she she can do also what she
[46:29] >> Yeah, but she she can do also what she likes and men have to suffer.
[46:33] likes and men have to suffer. I am for I feel there is mutual freedom.
[46:38] I am for I feel there is mutual freedom. Married couple should give each other
[46:40] Married couple should give each other more mutual freedom
[46:43] more mutual freedom and more mutual understanding. So there
[46:46] and more mutual understanding. So there will be there will come moments where I
[46:49] will be there will come moments where I will remind the husband, you know, I
[46:52] will remind the husband, you know, I convinced your wife not to put anything
[46:54] convinced your wife not to put anything in your way when you did that, but now
[46:56] in your way when you did that, but now you must not put anything in her way
[46:58] you must not put anything in her way when she does that.
[47:02] In North America, many women are
[47:04] In North America, many women are becoming involved in affairs.
[47:06] becoming involved in affairs. The basic requirement being that there's
[47:08] The basic requirement being that there's no feelings involved.
[47:11] no feelings involved. If feelings become involved either way,
[47:13] If feelings become involved either way, then it's over.
[47:16] then it's over. They seem to want unrelated sexuality.
[47:19] They seem to want unrelated sexuality. How do you see this?
[47:21] How do you see this? >> I think it has two roots. One, the
[47:25] >> I think it has two roots. One, the deeper root is that the many North
[47:29] deeper root is that the many North American women are very unhappy
[47:32] American women are very unhappy basically because of the whole way of
[47:34] basically because of the whole way of the social life in North America. It is
[47:37] the social life in North America. It is not enough rooted. People move too much
[47:40] not enough rooted. People move too much about. Women have very little chance to
[47:44] about. Women have very little chance to to establish roots to the earth, to a
[47:47] to establish roots to the earth, to a garden, to a house, to a community, to a
[47:50] garden, to a house, to a community, to a surrounding where they can stay.
[47:53] surrounding where they can stay. It is this constant moving which rather
[47:57] It is this constant moving which rather pleases men but is very unfortunate for
[48:00] pleases men but is very unfortunate for women
[48:02] women and that damages the women's
[48:04] and that damages the women's instinctuality and then they want to
[48:07] instinctuality and then they want to replace it by sex because that is then
[48:11] replace it by sex because that is then so to speak the last possibility to have
[48:14] so to speak the last possibility to have something to do with their own body or
[48:16] something to do with their own body or to confirm their own physical existence.
[48:20] to confirm their own physical existence. But it's a desperate move which is a
[48:23] But it's a desperate move which is a surrogate for something quite different.
[48:25] surrogate for something quite different. A surrogate for having no feminine life,
[48:30] A surrogate for having no feminine life, no feminine rhythm of life. The whole
[48:32] no feminine rhythm of life. The whole rhythm of the North American life is too
[48:36] rhythm of the North American life is too hectic for a woman. It's not It damages
[48:40] hectic for a woman. It's not It damages women more than men. It's not good for
[48:42] women more than men. It's not good for men either, but it damages women even
[48:44] men either, but it damages women even more. And then there is this whole world
[48:47] more. And then there is this whole world of uh advertising and this whole I
[48:51] of uh advertising and this whole I social idea of success and girls having
[48:55] social idea of success and girls having to date boys and inquiring in are you
[48:58] to date boys and inquiring in are you dating a boy already and so on and it is
[49:02] dating a boy already and so on and it is all so the whole relationship between
[49:04] all so the whole relationship between the sexes becomes an affair of success
[49:07] the sexes becomes an affair of success of social achievement instead of
[49:11] of social achievement instead of feeling.
[49:12] feeling. And if a woman has not a strong
[49:15] And if a woman has not a strong relationship to her own instinctual
[49:17] relationship to her own instinctual feminine nature, then she falls for that
[49:21] feminine nature, then she falls for that kind of nonsense.
[49:23] kind of nonsense. Women can run sex with with the head, so
[49:27] Women can run sex with with the head, so to speak, completely cool without
[49:29] to speak, completely cool without feeling as a means to confirm their
[49:34] feeling as a means to confirm their self-esteem. I must have a man. I must
[49:37] self-esteem. I must have a man. I must have an affair in order to be prove
[49:40] have an affair in order to be prove myself to be normal and to and because
[49:43] myself to be normal and to and because one does should have that because it is
[49:46] one does should have that because it is a success to have a man in one's pocket.
[49:49] a success to have a man in one's pocket. But it has nothing to do with the
[49:52] But it has nothing to do with the instinctual real feelings of a woman.
[49:55] instinctual real feelings of a woman. She overruns those
[49:58] She overruns those with a theoretical idea of having to
[50:02] with a theoretical idea of having to have a man and having to have sex. And
[50:05] have a man and having to have sex. And then the whole thing is a is a cold
[50:07] then the whole thing is a is a cold power game which leads to nothing. And
[50:11] power game which leads to nothing. And then she runs a success life with trying
[50:14] then she runs a success life with trying to conquer men and putting them in her
[50:16] to conquer men and putting them in her pocket and boasting to her girlfriends
[50:20] pocket and boasting to her girlfriends about it. And it has nothing to do
[50:22] about it. And it has nothing to do anymore with her real feminine feelings.
[50:26] anymore with her real feminine feelings. >> Would you elaborate on the fact that
[50:27] >> Would you elaborate on the fact that they want sex without feeling?
[50:30] they want sex without feeling? No emotional commitment either way.
[50:33] No emotional commitment either way. Because when there is an emotional
[50:35] Because when there is an emotional commitment, there is at once conflict
[50:38] commitment, there is at once conflict and then one is easily hurt. If if one
[50:41] and then one is easily hurt. If if one is emotionally and committed with one's
[50:44] is emotionally and committed with one's feeling to a human being, then one risks
[50:46] feeling to a human being, then one risks a lot of misunderstandings and hurts
[50:49] a lot of misunderstandings and hurts because even the best partner will hurt
[50:51] because even the best partner will hurt you from time to time. You are exposed.
[50:54] you from time to time. You are exposed. You are vulnerable. You are dependent.
[50:58] You are vulnerable. You are dependent. And such women don't want to go into
[51:01] And such women don't want to go into that. They are afraid of it. They are
[51:03] that. They are afraid of it. They are afraid of the complications of the
[51:06] afraid of the complications of the heart, so to speak. And they prefer to
[51:10] heart, so to speak. And they prefer to run it like a cold businessman.
[51:14] run it like a cold businessman. Just ha have the pleasure of it and
[51:16] Just ha have the pleasure of it and goodbye.
[51:18] goodbye. Nothing to do with you personally.
[51:20] Nothing to do with you personally. It is also a rejection of the feminine
[51:23] It is also a rejection of the feminine fate because it has always been the fate
[51:26] fate because it has always been the fate of women to be personally interested in
[51:28] of women to be personally interested in the man and to be therefore vulnerable
[51:32] the man and to be therefore vulnerable and
[51:34] and what about losing your partner? What
[51:36] what about losing your partner? What about your partner going away with
[51:39] about your partner going away with another woman? What about your partner
[51:42] another woman? What about your partner traveling for years in foreign countries
[51:45] traveling for years in foreign countries and not returning to you? That is the
[51:48] and not returning to you? That is the eternal pain of women because women want
[51:51] eternal pain of women because women want a lasting personal relationship and men
[51:56] a lasting personal relationship and men very often do not care about it or lead
[51:58] very often do not care about it or lead a life where they cannot care about it
[52:01] a life where they cannot care about it too much. They have to attend their own
[52:04] too much. They have to attend their own business and that is a tragedy between
[52:07] business and that is a tragedy between men and women. And such women who don't
[52:10] men and women. And such women who don't want personal commitment want to escape
[52:13] want personal commitment want to escape that tragedy.
[52:15] that tragedy. They they want to escape suffering and
[52:18] They they want to escape suffering and they get into much worse suffering
[52:21] they get into much worse suffering naturally.
[52:23] naturally. >> When you talk about the instinct, you're
[52:24] >> When you talk about the instinct, you're not talking about sexuality per se.
[52:27] not talking about sexuality per se. >> The sexual instinct is one instinct, but
[52:30] >> The sexual instinct is one instinct, but there are many other instincts as well.
[52:33] there are many other instincts as well. There's the instinct of
[52:35] There's the instinct of self-preservation and there are social
[52:37] self-preservation and there are social instincts and aggressive instincts.
[52:40] instincts and aggressive instincts. There's a whole host of different
[52:42] There's a whole host of different instincts and the animal represents the
[52:45] instincts and the animal represents the totality of the instinctual world. An
[52:48] totality of the instinctual world. An animal never consists only of sexual
[52:50] animal never consists only of sexual desires. A dog, for instance, those
[52:53] desires. A dog, for instance, those Dobermans, they have aggression, they
[52:56] Dobermans, they have aggression, they have the need for food, they have the
[52:59] have the need for food, they have the need for affection, they have the need
[53:01] need for affection, they have the need for being with other dogs, and so on and
[53:04] for being with other dogs, and so on and on. And so if a woman singles out the
[53:08] on. And so if a woman singles out the sexual instinct as the only instinct and
[53:10] sexual instinct as the only instinct and runs it with her head, then it is contra
[53:13] runs it with her head, then it is contra instinctual
[53:15] instinctual because it's out of balance.
[53:18] because it's out of balance. It's choosing one instinct against all
[53:21] It's choosing one instinct against all the others which nature never does.
[53:23] the others which nature never does. Nature keeps a kind of homeostasis or
[53:26] Nature keeps a kind of homeostasis or general equilibrium between the
[53:28] general equilibrium between the instincts and turns one instinct on and
[53:31] instincts and turns one instinct on and then the other off and on and off again.
[53:34] then the other off and on and off again. If we observe animal life, it's
[53:36] If we observe animal life, it's periodical. There are periods for the
[53:39] periodical. There are periods for the sexual instinct. There are situations
[53:41] sexual instinct. There are situations for the aggressive instinct. There are
[53:43] for the aggressive instinct. There are situations of the collective herd
[53:46] situations of the collective herd instinct and so on. And those rhythms
[53:49] instinct and so on. And those rhythms are regulated by totality
[53:53] are regulated by totality by the wholeness of the being. So only
[53:56] by the wholeness of the being. So only man is stupid enough that he can pick
[53:58] man is stupid enough that he can pick out one instinct and perform only that
[54:02] out one instinct and perform only that one instinctual
[54:04] one instinctual performance and then naturally that is
[54:07] performance and then naturally that is against the wholeness of of the
[54:09] against the wholeness of of the instinctual world and then he does harm
[54:12] instinctual world and then he does harm to his own body
[54:14] to his own body and to his whole life.
[54:17] and to his whole life. >> But women's liberation would say that
[54:19] >> But women's liberation would say that unrelated sexuality is an achievement.
[54:22] unrelated sexuality is an achievement. Women can do now in a large scale
[54:24] Women can do now in a large scale sexually what men have been doing for
[54:25] sexually what men have been doing for centuries.
[54:27] centuries. Well,
[54:29] Well, I think that as far as there are still
[54:32] I think that as far as there are still Victorian prudishness around
[54:36] Victorian prudishness around that is a good idea, but but it is the
[54:39] that is a good idea, but but it is the least of the problem because I would say
[54:43] least of the problem because I would say that is now achieved in in our modern
[54:45] that is now achieved in in our modern world. A woman can live her sexual life
[54:48] world. A woman can live her sexual life as she likes and so that is no longer
[54:51] as she likes and so that is no longer the problem. Now comes the much bigger
[54:54] the problem. Now comes the much bigger problem namely a liberation of the
[54:57] problem namely a liberation of the heart.
[54:58] heart. That is what should that's the program
[55:01] That is what should that's the program of the next 50 years.
[55:05] of the next 50 years. >> Liberation of the heart.
[55:07] >> Liberation of the heart. >> There are two possibilities of human
[55:10] >> There are two possibilities of human connection. The one is technical by the
[55:14] connection. The one is technical by the boss and the employee, the bus conductor
[55:17] boss and the employee, the bus conductor and and the passenger and so on. And
[55:20] and and the passenger and so on. And that is organized by rules and even
[55:23] that is organized by rules and even organized nowadays by psychological
[55:26] organized nowadays by psychological rules. There are training programs for
[55:29] rules. There are training programs for managers how they manage the employees
[55:33] managers how they manage the employees and so on and and that is all
[55:35] and so on and and that is all rationalized. And the one thing which is
[55:38] rationalized. And the one thing which is always left out is the liking and the
[55:40] always left out is the liking and the disliking and the feeling reaction. For
[55:44] disliking and the feeling reaction. For instance, what does not count? A woman
[55:47] instance, what does not count? A woman would sometimes like to say, "This
[55:49] would sometimes like to say, "This sounds all very logical, but I have a
[55:52] sounds all very logical, but I have a strong feeling against it."
[55:55] strong feeling against it." No, nobody would put any attention to
[55:57] No, nobody would put any attention to that nowadays. If she cannot formulate
[56:00] that nowadays. If she cannot formulate it as a logical deduction, just to say,
[56:04] it as a logical deduction, just to say, "My feeling instinct tells me this is no
[56:07] "My feeling instinct tells me this is no good." Then one just ignores it. One
[56:10] good." Then one just ignores it. One walks over her. And men do the same
[56:12] walks over her. And men do the same thing. May men have feelings too but
[56:15] thing. May men have feelings too but they ignore them. They they think they
[56:18] they ignore them. They they think they have a ferny feeling in their stomach
[56:20] have a ferny feeling in their stomach and they think oh that is a jet lag or
[56:23] and they think oh that is a jet lag or something and they they rationalize it
[56:26] something and they they rationalize it away. They don't listen to the reactions
[56:29] away. They don't listen to the reactions of the heart. And that's what so many
[56:33] of the heart. And that's what so many so-called primitive people or so-called
[56:36] so-called primitive people or so-called people of underdeveloped countries
[56:38] people of underdeveloped countries reproach us quite rightly
[56:41] reproach us quite rightly because whatever their shortcomings are,
[56:45] because whatever their shortcomings are, they listen more to those feelings.
[56:48] they listen more to those feelings. Australian aborigene, you could still
[56:50] Australian aborigene, you could still say today I have a bad feeling. I won't
[56:54] say today I have a bad feeling. I won't move out of the camp.
[56:56] move out of the camp. Oh, that fellow seems to make a very
[56:59] Oh, that fellow seems to make a very good offer to us, but I somehow don't
[57:01] good offer to us, but I somehow don't like him and therefore I'll keep away
[57:04] like him and therefore I'll keep away from him. That that you can tell still
[57:08] from him. That that you can tell still to an Australian of Boring. But if you
[57:11] to an Australian of Boring. But if you say that to a a white American
[57:13] say that to a a white American businessman, he'll just think, "Oh,
[57:16] businessman, he'll just think, "Oh, well, women."
[57:20] >> The development of masculinity can be
[57:22] >> The development of masculinity can be very important in a woman's life.
[57:24] very important in a woman's life. It's her capacity to act on her own
[57:26] It's her capacity to act on her own behalf and without it she can feel
[57:28] behalf and without it she can feel trapped and paralyzed.
[57:30] trapped and paralyzed. In these three dreams which occurred
[57:32] In these three dreams which occurred over a period of four years, we see the
[57:35] over a period of four years, we see the struggle involved in the development of
[57:36] struggle involved in the development of creative masculinity.
[57:38] creative masculinity. This woman left her marriage and
[57:40] This woman left her marriage and established herself in a new lifestyle.
[57:43] established herself in a new lifestyle. In the first dream, there's no masculine
[57:45] In the first dream, there's no masculine figure, just a mother's shadow.
[57:49] figure, just a mother's shadow. >> In this dream, there's an enormous
[57:51] >> In this dream, there's an enormous king-size mattress. I mean, huge. It
[57:54] king-size mattress. I mean, huge. It seems to be suspended. There's nothing
[57:55] seems to be suspended. There's nothing else around it. No sheets, nothing. I'm
[57:59] else around it. No sheets, nothing. I'm on it laying this way.
[58:01] on it laying this way. Over to my right, I I feel that there's
[58:05] Over to my right, I I feel that there's something there. I look over. It's a
[58:06] something there. I look over. It's a woman walking along at a distance with
[58:09] woman walking along at a distance with two Dobermans on leashes. Black
[58:12] two Dobermans on leashes. Black Dobermans. As she comes towards me, I
[58:16] Dobermans. As she comes towards me, I keep watching her. She comes closer and
[58:18] keep watching her. She comes closer and closer. When she gets to about three
[58:21] closer. When she gets to about three feet beside me, she looks down at me. I
[58:24] feet beside me, she looks down at me. I have this feeling of really being aware
[58:27] have this feeling of really being aware of her looking down at me with with
[58:29] of her looking down at me with with disgust. She has a babushka around her
[58:32] disgust. She has a babushka around her head tied. She looks at me, lets go of
[58:36] head tied. She looks at me, lets go of the leashes, and the two black dogs just
[58:39] the leashes, and the two black dogs just zap right up my throat.
[58:42] zap right up my throat. The whole problem is already told in the
[58:45] The whole problem is already told in the first sentence of the dream where she
[58:48] first sentence of the dream where she the dreamer says I was lying on a
[58:50] the dreamer says I was lying on a mattress floating in the air. She the
[58:53] mattress floating in the air. She the the dreamer is shown that she has no
[58:56] the dreamer is shown that she has no relationship to the earth. She has not
[58:58] relationship to the earth. She has not her feet on the earth. She has no
[59:00] her feet on the earth. She has no contact with reality. And that means she
[59:03] contact with reality. And that means she has also no real contact with her own
[59:06] has also no real contact with her own body. and uh she's living in a in ideas
[59:11] body. and uh she's living in a in ideas in theoretical
[59:13] in theoretical uh conceptions of life in illusions
[59:18] uh conceptions of life in illusions and then a woman comes towards her with
[59:20] and then a woman comes towards her with those Doberman pinches and those would
[59:24] those Doberman pinches and those would be the earthly forces the instinctual
[59:27] be the earthly forces the instinctual force. The dog represents our
[59:29] force. The dog represents our domesticated instincts but they are
[59:32] domesticated instincts but they are hostile. They are associated to the
[59:35] hostile. They are associated to the Nazis using them. So because she's
[59:38] Nazis using them. So because she's floating in the air, the instinct turns
[59:42] floating in the air, the instinct turns against her, is resentful against her
[59:44] against her, is resentful against her because she doesn't attend her own
[59:47] because she doesn't attend her own animal instinct. And the woman has a
[59:49] animal instinct. And the woman has a babushka on her head which reminds her
[59:52] babushka on her head which reminds her of her mother.
[59:54] of her mother. >> Well, I'm Polish and that's a very
[59:57] >> Well, I'm Polish and that's a very common Polish sort of tradition.
[01:00:00] common Polish sort of tradition. Babushkas are very um in it. It it's
[01:00:04] Babushkas are very um in it. It it's everybody wears a babushka either on the
[01:00:06] everybody wears a babushka either on the head or around the shoulders.
[01:00:09] head or around the shoulders. My mother wore one.
[01:00:10] My mother wore one. >> Now the mother for a woman represents
[01:00:14] >> Now the mother for a woman represents the instinctual basis, the matrix. Uh
[01:00:18] the instinctual basis, the matrix. Uh also the whole you area of the uterus.
[01:00:22] also the whole you area of the uterus. If a woman has trouble with her mother,
[01:00:24] If a woman has trouble with her mother, she has very often trouble with
[01:00:26] she has very often trouble with menstruation and with her own sexual
[01:00:29] menstruation and with her own sexual functions and her maternal feelings. The
[01:00:33] functions and her maternal feelings. The mother is so to speak the earth from
[01:00:35] mother is so to speak the earth from which she lives. And that mother
[01:00:38] which she lives. And that mother figure lets the Dobermans loose on her a
[01:00:43] figure lets the Dobermans loose on her a a fierce hostile negative attack of the
[01:00:46] a fierce hostile negative attack of the instincts. So the dream says because you
[01:00:50] instincts. So the dream says because you are floating in midair, because you have
[01:00:53] are floating in midair, because you have lost touch with reality, the instinctual
[01:00:56] lost touch with reality, the instinctual basis of your femininity has become
[01:00:59] basis of your femininity has become hostile to you and is threatening you,
[01:01:04] hostile to you and is threatening you, which goes very well with the fact that
[01:01:06] which goes very well with the fact that she became afterwards ill. Because if
[01:01:09] she became afterwards ill. Because if one lives against one's own animal
[01:01:11] one lives against one's own animal instincts, then illness is in the
[01:01:13] instincts, then illness is in the offing. Within six weeks of the second
[01:01:17] offing. Within six weeks of the second time I had the dream, I ended up in the
[01:01:20] time I had the dream, I ended up in the hospital with a very serious infection,
[01:01:24] hospital with a very serious infection, pelvic infection.
[01:01:26] pelvic infection. >> The dogs attack the throat. Is there
[01:01:29] >> The dogs attack the throat. Is there significance to that?
[01:01:30] significance to that? >> Well, I think first of all, when a dog
[01:01:32] >> Well, I think first of all, when a dog wants to really kill, he attacks the
[01:01:35] wants to really kill, he attacks the throat. He bites the artery on the
[01:01:37] throat. He bites the artery on the throat. That is the killing movement. So
[01:01:40] throat. That is the killing movement. So it shows that the dogs are mean real
[01:01:43] it shows that the dogs are mean real business that they are really not only
[01:01:46] business that they are really not only playfully attacking but in a re it makes
[01:01:50] playfully attacking but in a re it makes the attack really dangerous.
[01:01:53] the attack really dangerous. We can also look at the symbolism of the
[01:01:56] We can also look at the symbolism of the throat and the throat is for instance in
[01:01:59] throat and the throat is for instance in the Hinduistic teaching of the chakra
[01:02:02] the Hinduistic teaching of the chakra sentum is the center of the word of the
[01:02:05] sentum is the center of the word of the logos of the spoken word. She believes
[01:02:09] logos of the spoken word. She believes in in the world of words. She doesn't
[01:02:12] in in the world of words. She doesn't listen to what her the instinct speaks
[01:02:15] listen to what her the instinct speaks out of one's stomach from deeper
[01:02:18] out of one's stomach from deeper centers. That goes together with her
[01:02:21] centers. That goes together with her floating in the air.
[01:02:24] floating in the air. She probably mirrors herself in her own
[01:02:27] She probably mirrors herself in her own reflections as a successful woman and
[01:02:31] reflections as a successful woman and that is living in in the world of ideas
[01:02:34] that is living in in the world of ideas and words and that is the so-called
[01:02:37] and words and that is the so-called bishuda center in the Hinduistic chakra
[01:02:40] bishuda center in the Hinduistic chakra teaching and that's what is attacked.
[01:02:43] teaching and that's what is attacked. >> Is it possible to actually diagnose a
[01:02:46] >> Is it possible to actually diagnose a disease from a dream
[01:02:48] disease from a dream >> after the event? one can say so, but I
[01:02:51] >> after the event? one can say so, but I wouldn't have dared to say so ahead of
[01:02:53] wouldn't have dared to say so ahead of time. I could I would have only said you
[01:02:56] time. I could I would have only said you are living against your own instincts
[01:02:59] are living against your own instincts and that will very likely end up in some
[01:03:02] and that will very likely end up in some kind of disease
[01:03:04] kind of disease because it's obvious if you eat too much
[01:03:08] because it's obvious if you eat too much or too little or if you sleep too much
[01:03:10] or too little or if you sleep too much or too little if if you do anything
[01:03:13] or too little if if you do anything against your instinct you are likely to
[01:03:15] against your instinct you are likely to catch a disease. The next dream she
[01:03:18] catch a disease. The next dream she dreamt three years later after she left
[01:03:21] dreamt three years later after she left her marriage. It's interesting that the
[01:03:23] her marriage. It's interesting that the shadow figure of the mother changes from
[01:03:25] shadow figure of the mother changes from the extremely negative figure to a
[01:03:28] the extremely negative figure to a positive figure that brings her down to
[01:03:29] positive figure that brings her down to the ground.
[01:03:31] the ground. >> In this dream, I'm in a room. There is
[01:03:34] >> In this dream, I'm in a room. There is my mother and a male with me. Okay, it's
[01:03:37] my mother and a male with me. Okay, it's a very tiny room. There's hardly any
[01:03:40] a very tiny room. There's hardly any furniture in it except one bed on one
[01:03:42] furniture in it except one bed on one side. There's not too much going on in
[01:03:44] side. There's not too much going on in it. were just kind of standing there.
[01:03:47] it. were just kind of standing there. Then I get this feeling that there's a
[01:03:49] Then I get this feeling that there's a body outside
[01:03:51] body outside the door. Um, I walk over to it, open
[01:03:55] the door. Um, I walk over to it, open the door, and sure enough, there's a
[01:03:57] the door, and sure enough, there's a body. It's like a central hallway with
[01:03:59] body. It's like a central hallway with doors going in. I look down on the
[01:04:01] doors going in. I look down on the ground, there is a body there. You can't
[01:04:03] ground, there is a body there. You can't see the body. It's wrapped in a sheet,
[01:04:06] see the body. It's wrapped in a sheet, but I know that it's a male. I shut the
[01:04:09] but I know that it's a male. I shut the door, and now we have to leave. The
[01:04:11] door, and now we have to leave. The three of us have to go. So, we go to the
[01:04:13] three of us have to go. So, we go to the back door, open it, and to get down,
[01:04:16] back door, open it, and to get down, it's an incredibly steep staircase,
[01:04:18] it's an incredibly steep staircase, wooden and a just an unbelievable sort
[01:04:21] wooden and a just an unbelievable sort of drop. The stairs are open. They're
[01:04:23] of drop. The stairs are open. They're not closed. It's It's really dangerous.
[01:04:26] not closed. It's It's really dangerous. My mother goes first. Me and the male go
[01:04:30] My mother goes first. Me and the male go behind her. She starts walking down. She
[01:04:33] behind her. She starts walking down. She takes a couple of steps. And I'm being
[01:04:35] takes a couple of steps. And I'm being very, very cautious. And then all of a
[01:04:38] very, very cautious. And then all of a sudden she does this beautiful leap from
[01:04:40] sudden she does this beautiful leap from way up high, lands, flat on the ground,
[01:04:42] way up high, lands, flat on the ground, both feet, excellent jump. I'm just in
[01:04:45] both feet, excellent jump. I'm just in awe. It It's just wow. Um then
[01:04:48] awe. It It's just wow. Um then everything changes. I'm by myself. I'm
[01:04:51] everything changes. I'm by myself. I'm walking through a um like a village, a
[01:04:55] walking through a um like a village, a small town. It's quite barren. There's a
[01:04:57] small town. It's quite barren. There's a lot of sand. As I approach the center of
[01:05:00] lot of sand. As I approach the center of the uh square, there's a a platform
[01:05:05] the uh square, there's a a platform which is about three or four steps up.
[01:05:08] which is about three or four steps up. There's stairs leading to it. It's a
[01:05:11] There's stairs leading to it. It's a hanging man's platform, an absolute
[01:05:13] hanging man's platform, an absolute square made out of wood, uh an old
[01:05:17] square made out of wood, uh an old weathered kind of wood. There's four
[01:05:19] weathered kind of wood. There's four pillars around the corners and then in
[01:05:22] pillars around the corners and then in the center there's the hanging man's
[01:05:24] the center there's the hanging man's pole. Um, I approach it, look at it, and
[01:05:28] pole. Um, I approach it, look at it, and there's a man hanging there. I look
[01:05:30] there's a man hanging there. I look again. He's hanging, but by his feet.
[01:05:35] again. He's hanging, but by his feet. I'm not alarmed at it or anything. I
[01:05:38] I'm not alarmed at it or anything. I look at it and then I walk by.
[01:05:42] look at it and then I walk by. Though the animus is often spoken of as
[01:05:44] Though the animus is often spoken of as a nuisance in the woman, he has also
[01:05:48] a nuisance in the woman, he has also very positive and important functions.
[01:05:51] very positive and important functions. Because a woman whose animus is lamed or
[01:05:54] Because a woman whose animus is lamed or is not functioning is too passive and
[01:05:58] is not functioning is too passive and therefore too exposed to the
[01:06:00] therefore too exposed to the vicissitudes of life. She cannot take
[01:06:02] vicissitudes of life. She cannot take her own destiny into her own hands and
[01:06:06] her own destiny into her own hands and therefore the animus really is a very
[01:06:08] therefore the animus really is a very positive figure. This dream here shows
[01:06:11] positive figure. This dream here shows that the woman is with her mother and
[01:06:13] that the woman is with her mother and actually she was very much wrapped up in
[01:06:16] actually she was very much wrapped up in her mother and therefore dominantly
[01:06:18] her mother and therefore dominantly feminine and had not developed her own
[01:06:22] feminine and had not developed her own masculinity.
[01:06:23] masculinity. And this own masculinity is shown in the
[01:06:26] And this own masculinity is shown in the dream as wrapped up in linen dead lying
[01:06:29] dream as wrapped up in linen dead lying before the door. That is the part of her
[01:06:32] before the door. That is the part of her personality which has died and should be
[01:06:35] personality which has died and should be resuscitated.
[01:06:37] resuscitated. She therefore has to leave the place
[01:06:39] She therefore has to leave the place where she is. She has to change her life
[01:06:42] where she is. She has to change her life situation and the path is leading
[01:06:46] situation and the path is leading downwards a rather dangerous step. She
[01:06:49] downwards a rather dangerous step. She has to come on a deeper down level of
[01:06:53] has to come on a deeper down level of reality become more realistic
[01:06:56] reality become more realistic realizing her practical life situation
[01:06:59] realizing her practical life situation and she succeeds in doing so. And then
[01:07:01] and she succeeds in doing so. And then she comes to a village, an old village,
[01:07:06] she comes to a village, an old village, old-fashioned village which probably
[01:07:08] old-fashioned village which probably mirrors
[01:07:10] mirrors the old-fashioned way of life where
[01:07:13] the old-fashioned way of life where women were not allowed to have any
[01:07:16] women were not allowed to have any initiative of their own where they had
[01:07:19] initiative of their own where they had this kind of passive submissive life of
[01:07:23] this kind of passive submissive life of the past. And there she finds that in
[01:07:26] the past. And there she finds that in the center square of the village, a man
[01:07:28] the center square of the village, a man is hung up. In that atmosphere of
[01:07:31] is hung up. In that atmosphere of old-fashioned femininity, all the
[01:07:35] old-fashioned femininity, all the positive masculine forces in woman
[01:07:39] positive masculine forces in woman are suspended, literally suspended. They
[01:07:42] are suspended, literally suspended. They are killed. They they they cannot act.
[01:07:45] are killed. They they they cannot act. And therefore, the dream shows what is
[01:07:48] And therefore, the dream shows what is wrong with her. She probably being in a
[01:07:51] wrong with her. She probably being in a very difficult outer situation
[01:07:55] very difficult outer situation would be inclined to think that all her
[01:07:57] would be inclined to think that all her bad luck lies in the outer situation and
[01:08:00] bad luck lies in the outer situation and in her negative marital situation. And
[01:08:03] in her negative marital situation. And the dream shows her that the real
[01:08:06] the dream shows her that the real trouble is that her own masculinity is
[01:08:09] trouble is that her own masculinity is dead, is not functioning and has to be
[01:08:11] dead, is not functioning and has to be rescued and revived again.
[01:08:14] rescued and revived again. >> Would you amplify the image of the
[01:08:15] >> Would you amplify the image of the hanging man?
[01:08:17] hanging man? Hanging is in general a kind of negative
[01:08:21] Hanging is in general a kind of negative deification.
[01:08:23] deification. After all, the god of western
[01:08:26] After all, the god of western civilization is a hanged man.
[01:08:29] civilization is a hanged man. And uh it means the moment of being
[01:08:33] And uh it means the moment of being elevated into the spiritual realm and be
[01:08:36] elevated into the spiritual realm and be recognized as a god. But at the expense
[01:08:39] recognized as a god. But at the expense of human reality,
[01:08:44] of human reality, one is so to speak hung up in eternity.
[01:08:47] one is so to speak hung up in eternity. And the human reality is is dead. And
[01:08:52] And the human reality is is dead. And that's why, for instance, the old
[01:08:53] that's why, for instance, the old Germans hung up their prisoners in honor
[01:08:57] Germans hung up their prisoners in honor of Votan. And when the wind was blowing
[01:09:00] of Votan. And when the wind was blowing them back and forth on the gallows or
[01:09:02] them back and forth on the gallows or the trees where they hung them that was
[01:09:05] the trees where they hung them that was meant that votan the spiritual god was
[01:09:08] meant that votan the spiritual god was taking them to them. But it also means
[01:09:10] taking them to them. But it also means what the English word says to be in a
[01:09:13] what the English word says to be in a suspended state. Suspended means
[01:09:16] suspended state. Suspended means hanging.
[01:09:18] hanging. So it means that all her masculine
[01:09:21] So it means that all her masculine intelligence and capacity of action and
[01:09:24] intelligence and capacity of action and courage and all masculine qualities are
[01:09:28] courage and all masculine qualities are existing but suspended in suspense and
[01:09:32] existing but suspended in suspense and not touching the reality. They are
[01:09:35] not touching the reality. They are turned upside down where the man should
[01:09:38] turned upside down where the man should have his head up which means she should
[01:09:41] have his head up which means she should have her head up herself and think her
[01:09:45] have her head up herself and think her situation over and take it in hand like
[01:09:47] situation over and take it in hand like a man and all that is suspended and
[01:09:51] a man and all that is suspended and condemned to inaction through a
[01:09:53] condemned to inaction through a old-fashioned attitude towards life on
[01:09:56] old-fashioned attitude towards life on one side and through a too great
[01:09:58] one side and through a too great identity with her mother on the other
[01:10:00] identity with her mother on the other side.
[01:10:02] side. The next dream occurred after she was
[01:10:05] The next dream occurred after she was rejected by a lover.
[01:10:08] rejected by a lover. She had told him that she had strong
[01:10:10] She had told him that she had strong feelings of love and affection toward
[01:10:12] feelings of love and affection toward him. And he said the feelings were not
[01:10:14] him. And he said the feelings were not reciprocated that he saw her just as a
[01:10:17] reciprocated that he saw her just as a The dream begins. She's sitting in the
[01:10:19] The dream begins. She's sitting in the balcony of a movie theater.
[01:10:20] balcony of a movie theater. >> All of a sudden, I have to go to the
[01:10:22] >> All of a sudden, I have to go to the washroom. I'm looking for a washroom. I
[01:10:24] washroom. I'm looking for a washroom. I get up. I walk towards the back of the
[01:10:27] get up. I walk towards the back of the theater. There's a an usherette standing
[01:10:30] theater. There's a an usherette standing there.
[01:10:32] there. We go to the washroom together. It It's
[01:10:34] We go to the washroom together. It It's kind of a a strange wooden door. It's a
[01:10:37] kind of a a strange wooden door. It's a storage area washroom somehow. We both
[01:10:41] storage area washroom somehow. We both sort of go in or she she opens the door
[01:10:43] sort of go in or she she opens the door and kind of holds it for me and I enter
[01:10:45] and kind of holds it for me and I enter it now to go in there and pee. I realize
[01:10:50] it now to go in there and pee. I realize you can't shut the door. As I'm thinking
[01:10:52] you can't shut the door. As I'm thinking that, a man enters in a suit and I'm
[01:10:55] that, a man enters in a suit and I'm outraged because this is a lady's
[01:10:57] outraged because this is a lady's washroom. So, I tell him to get out.
[01:11:00] washroom. So, I tell him to get out. Then I I see another man coming towards
[01:11:03] Then I I see another man coming towards me. Now this is quite short, stockly
[01:11:05] me. Now this is quite short, stockly built. Okay, he's coming towards me. I'm
[01:11:09] built. Okay, he's coming towards me. I'm outraged at the fact that these men are
[01:11:11] outraged at the fact that these men are in the lady's washroom.
[01:11:14] in the lady's washroom. The stocky man comes right towards me. I
[01:11:17] The stocky man comes right towards me. I look over at the other man. He's a Thai
[01:11:20] look over at the other man. He's a Thai Kwando master. And I look over at the
[01:11:24] Kwando master. And I look over at the stocky man and he has assumed the stance
[01:11:26] stocky man and he has assumed the stance of you know the martial arts sort of
[01:11:28] of you know the martial arts sort of thing. And then in a leap he's at my
[01:11:30] thing. And then in a leap he's at my throat.
[01:11:32] throat. >> She has been terribly hit before this
[01:11:35] >> She has been terribly hit before this dream by the negative answer of of that
[01:11:39] dream by the negative answer of of that partner. Now the dream changes that heat
[01:11:42] partner. Now the dream changes that heat or re represents that shocking heat but
[01:11:46] or re represents that shocking heat but in a different form. First he shows that
[01:11:49] in a different form. First he shows that it happened when she wanted to pee in a
[01:11:52] it happened when she wanted to pee in a toilet. Now to pee generally has a
[01:11:56] toilet. Now to pee generally has a symbolism of expressing oneself
[01:11:59] symbolism of expressing oneself genuinely.
[01:12:01] genuinely. Peeing is one of the few functions man
[01:12:03] Peeing is one of the few functions man cannot repress. He cannot rep We can
[01:12:06] cannot repress. He cannot rep We can repress sleep for a while. We can
[01:12:08] repress sleep for a while. We can repress eating for a while. But peeing
[01:12:11] repress eating for a while. But peeing is just above us. It rules us. And uh
[01:12:17] is just above us. It rules us. And uh therefore it is an expression of here I
[01:12:20] therefore it is an expression of here I am. That's how I am. It always means to
[01:12:24] am. That's how I am. It always means to be genuine.
[01:12:26] be genuine. And the dream says, "Look here, for once
[01:12:29] And the dream says, "Look here, for once you have tried to be genuine when you
[01:12:31] you have tried to be genuine when you asked this man, do you love me?" And
[01:12:34] asked this man, do you love me?" And inferred at the same time that you love
[01:12:36] inferred at the same time that you love him. That was your true feeling. And you
[01:12:39] him. That was your true feeling. And you got hit, but you did not get hit really
[01:12:42] got hit, but you did not get hit really by him. The partner who told you he's
[01:12:44] by him. The partner who told you he's not interested in you. You got hit by
[01:12:47] not interested in you. You got hit by somebody else. You got hit by this
[01:12:50] somebody else. You got hit by this karate hero by that horrible man who
[01:12:54] karate hero by that horrible man who hits with a karate gesture your throat.
[01:12:57] hits with a karate gesture your throat. Now this karate man is within you as if
[01:13:01] Now this karate man is within you as if the dream says you did not get the shock
[01:13:04] the dream says you did not get the shock from outside. You got it from your own
[01:13:06] from outside. You got it from your own nature.
[01:13:08] nature. Which reminds one of the fact that
[01:13:10] Which reminds one of the fact that Yungan said there is no difficulty which
[01:13:13] Yungan said there is no difficulty which we ultimately are not to ourselves. We
[01:13:16] we ultimately are not to ourselves. We are our own difficulty and her love
[01:13:19] are our own difficulty and her love difficulty is within herself. She has
[01:13:22] difficulty is within herself. She has such a karate fellow in her and she can
[01:13:26] such a karate fellow in her and she can only therefore develop further or become
[01:13:29] only therefore develop further or become herself if she realizes that what the
[01:13:33] herself if she realizes that what the terrible shock she fetched herself in
[01:13:36] terrible shock she fetched herself in the outer world is something a problem
[01:13:39] the outer world is something a problem in her own nature and that she has to
[01:13:43] in her own nature and that she has to face up to the fact that she has such a
[01:13:45] face up to the fact that she has such a hard fighting man in herself who
[01:13:48] hard fighting man in herself who devaluates her as a woman. Now
[01:13:51] devaluates her as a woman. Now >> this figure, this karate figure who
[01:13:53] >> this figure, this karate figure who attacks women when they become genuine
[01:13:55] attacks women when they become genuine with their feelings,
[01:13:59] with their feelings, >> will you talk about him in terms of
[01:14:01] >> will you talk about him in terms of society in general?
[01:14:03] society in general? >> I would say the modern style in the
[01:14:05] >> I would say the modern style in the western societies and beginning also now
[01:14:09] western societies and beginning also now in China and in the Marxist societies
[01:14:13] in China and in the Marxist societies organize the masses with computers and
[01:14:16] organize the masses with computers and to discourage every personal feeling. In
[01:14:19] to discourage every personal feeling. In the west for instance, it's a rule in
[01:14:21] the west for instance, it's a rule in big business to rotate men around in
[01:14:26] big business to rotate men around in different places just to prevent too
[01:14:29] different places just to prevent too much personal attachment. Personal
[01:14:32] much personal attachment. Personal attachment is looked at to be forming a
[01:14:35] attachment is looked at to be forming a clique. Personal feeling is discouraged.
[01:14:38] clique. Personal feeling is discouraged. You see it also in political debates
[01:14:41] You see it also in political debates nowadays. One of the most negative
[01:14:44] nowadays. One of the most negative things one can say about a opponent is
[01:14:47] things one can say about a opponent is to say he uses only feeling arguments.
[01:14:51] to say he uses only feeling arguments. He's not logical as if logic were the
[01:14:55] He's not logical as if logic were the only way to argument. One can also
[01:14:57] only way to argument. One can also argument with the heart. One can also
[01:14:59] argument with the heart. One can also protest with one's feelings
[01:15:02] protest with one's feelings not only with economic logic.
[01:15:05] not only with economic logic. But nowadays the fashion the absolute
[01:15:08] But nowadays the fashion the absolute fashion is to be rational
[01:15:11] fashion is to be rational and many schools of modern psychology
[01:15:14] and many schools of modern psychology are also rational. If something is wrong
[01:15:16] are also rational. If something is wrong in the marriage, one has to rationally
[01:15:19] in the marriage, one has to rationally reorganize sex life, have extraarital
[01:15:23] reorganize sex life, have extraarital affairs or use practical
[01:15:28] affairs or use practical new positions, kamasutrum positions or
[01:15:31] new positions, kamasutrum positions or fix up the thing rationally as if it
[01:15:34] fix up the thing rationally as if it were a broken down car and treating man
[01:15:38] were a broken down car and treating man like a broken down car
[01:15:41] like a broken down car and that is absolutely destructive to
[01:15:44] and that is absolutely destructive to feeling.
[01:15:45] feeling. And it hits men and women equally, but
[01:15:49] And it hits men and women equally, but women even more because women in gerally
[01:15:52] women even more because women in gerally are put more emphasis on personal
[01:15:54] are put more emphasis on personal relationship and personal feelings and
[01:15:57] relationship and personal feelings and therefore they are hit first and that's
[01:15:59] therefore they are hit first and that's why women are nowadays so unhappy and in
[01:16:02] why women are nowadays so unhappy and in a general revolt against many things.
[01:16:06] a general revolt against many things. They feel that they are thwarted of
[01:16:08] They feel that they are thwarted of their life. Naturally, it hits men too
[01:16:11] their life. Naturally, it hits men too because if women go crazy and become
[01:16:14] because if women go crazy and become disagreeable and cold, it reverberates
[01:16:17] disagreeable and cold, it reverberates on the sons and on the partners and on
[01:16:19] on the sons and on the partners and on the men as well. But a man can stand a
[01:16:24] the men as well. But a man can stand a rationally organized world rather a bit
[01:16:27] rationally organized world rather a bit longer than a woman. He's not happy in
[01:16:31] longer than a woman. He's not happy in it finally himself either, but he can
[01:16:34] it finally himself either, but he can stand it longer.
[01:16:37] stand it longer. A woman's inner man can make her life
[01:16:38] A woman's inner man can make her life heaven or hell.
[01:16:40] heaven or hell. In his negative form, he's the seductive
[01:16:42] In his negative form, he's the seductive swindler who cuts a woman off from her
[01:16:44] swindler who cuts a woman off from her feminine identity. But in his positive
[01:16:47] feminine identity. But in his positive role, he brings her spiritual strength
[01:16:49] role, he brings her spiritual strength and connects her to the self.
[01:16:52] and connects her to the self. >> In this sort of open stretch of river in
[01:16:55] >> In this sort of open stretch of river in the water, a group of people including
[01:16:58] the water, a group of people including my nearly ex-husband and a colleague of
[01:17:02] my nearly ex-husband and a colleague of his who I was quite fond of. And I found
[01:17:05] his who I was quite fond of. And I found that they wouldn't let me swim. I I
[01:17:07] that they wouldn't let me swim. I I really like moving when I swim and every
[01:17:09] really like moving when I swim and every time I started I found that they were
[01:17:11] time I started I found that they were restricting me and this made me feel
[01:17:14] restricting me and this made me feel very um unhappy and I woke up at that
[01:17:17] very um unhappy and I woke up at that point.
[01:17:18] point. >> Many men say that the day they got
[01:17:20] >> Many men say that the day they got married the relationship was over put
[01:17:23] married the relationship was over put the ring on the finger and the woman
[01:17:24] the ring on the finger and the woman disappeared. Is there any truth in that?
[01:17:28] disappeared. Is there any truth in that? Jung once said, "Women are absolutely
[01:17:30] Jung once said, "Women are absolutely lovely and charming and chase the men
[01:17:33] lovely and charming and chase the men till they reach the point of being
[01:17:35] till they reach the point of being married and then they transform into
[01:17:37] married and then they transform into devils and harass the man from morning
[01:17:40] devils and harass the man from morning till evening and so on." And that is
[01:17:42] till evening and so on." And that is because marriage is a being pinned down
[01:17:47] because marriage is a being pinned down into a specific destiny and situation
[01:17:50] into a specific destiny and situation and something in the woman resents it.
[01:17:54] and something in the woman resents it. Before you are married, you can dream
[01:17:56] Before you are married, you can dream about what you could do, would do. You
[01:17:59] about what you could do, would do. You can dream about marrying uh a film
[01:18:03] can dream about marrying uh a film reporter and traveling all over the
[01:18:04] reporter and traveling all over the world or marrying a rich man and doing
[01:18:07] world or marrying a rich man and doing this or marrying a farmer and having
[01:18:09] this or marrying a farmer and having your own farm or whatever your desires
[01:18:11] your own farm or whatever your desires are. Your life is full of possibilities.
[01:18:14] are. Your life is full of possibilities. But as soon as you marry that man you
[01:18:16] But as soon as you marry that man you love and you want to marry, then you are
[01:18:20] love and you want to marry, then you are pinned down to him for better and for
[01:18:22] pinned down to him for better and for worse and something freedom loving in
[01:18:24] worse and something freedom loving in the woman resents it. And that's why
[01:18:27] the woman resents it. And that's why generally these kind of negative animous
[01:18:30] generally these kind of negative animous countersexual figures come up and attack
[01:18:35] countersexual figures come up and attack attack them. And that becomes very often
[01:18:38] attack them. And that becomes very often even worse during pregnancy because as
[01:18:41] even worse during pregnancy because as long as there is not a child on the way,
[01:18:44] long as there is not a child on the way, one can still toy with the idea one
[01:18:46] one can still toy with the idea one might divorce. But if a child is on the
[01:18:48] might divorce. But if a child is on the way, then one is really pinned down for
[01:18:51] way, then one is really pinned down for the next 10, 15 years for sure. And
[01:18:54] the next 10, 15 years for sure. And therefore the wild freedom loving side
[01:18:57] therefore the wild freedom loving side in a woman revolts and attacks
[01:19:00] in a woman revolts and attacks negatively.
[01:19:02] negatively. >> A few weeks ago when I was entering my
[01:19:04] >> A few weeks ago when I was entering my fifth month of pregnancy, I had a very
[01:19:06] fifth month of pregnancy, I had a very unsettling dream. I've been having quite
[01:19:08] unsettling dream. I've been having quite a few and other women in my prenatal
[01:19:10] a few and other women in my prenatal class have been saying they've been
[01:19:12] class have been saying they've been having rather upsetting, nightmarish
[01:19:15] having rather upsetting, nightmarish type dreams, but this one for me was uh
[01:19:18] type dreams, but this one for me was uh particularly upsetting.
[01:19:20] particularly upsetting. Um, I was standing out in a field and
[01:19:23] Um, I was standing out in a field and there were fields all around me, nice
[01:19:26] there were fields all around me, nice rolling hills to one side. On my left
[01:19:28] rolling hills to one side. On my left side, there was a farmhouse, a big old
[01:19:30] side, there was a farmhouse, a big old farmhouse that could hold a lot of
[01:19:32] farmhouse that could hold a lot of people. And I realized I was part of
[01:19:34] people. And I realized I was part of sort of a ranch farm commune. Just then
[01:19:38] sort of a ranch farm commune. Just then I looked up to my right and saw some
[01:19:39] I looked up to my right and saw some cowboys
[01:19:41] cowboys riding down a hill who were also part of
[01:19:43] riding down a hill who were also part of the commune. When they reached the
[01:19:45] the commune. When they reached the bottom of the hill, they started
[01:19:46] bottom of the hill, they started shooting at people that were coming out
[01:19:49] shooting at people that were coming out of the house, mainly women, children,
[01:19:51] of the house, mainly women, children, pregnant women, old people. And I was
[01:19:55] pregnant women, old people. And I was very upset to see this and asked what
[01:19:57] very upset to see this and asked what they were doing. And they said that the
[01:19:59] they were doing. And they said that the only way they could make a profit was to
[01:20:01] only way they could make a profit was to get rid of the surplus people that the
[01:20:04] get rid of the surplus people that the commune could feed everyone
[01:20:06] commune could feed everyone then, but to make a really good profit,
[01:20:08] then, but to make a really good profit, they'd have to get rid of some people.
[01:20:11] they'd have to get rid of some people. This is a typical dream which uh many
[01:20:14] This is a typical dream which uh many pregnant women have. Uh the state of
[01:20:17] pregnant women have. Uh the state of pregnancy especially for a modern active
[01:20:21] pregnancy especially for a modern active woman a very difficult state because for
[01:20:24] woman a very difficult state because for the sake of pregnancy and for the coming
[01:20:27] the sake of pregnancy and for the coming child the woman should uh fall into a
[01:20:31] child the woman should uh fall into a state of musing brooding quietness.
[01:20:37] state of musing brooding quietness. Pregnant women should be able to live a
[01:20:39] Pregnant women should be able to live a quiet rhythm of life and naturally their
[01:20:44] quiet rhythm of life and naturally their own impulse towards action and outer
[01:20:47] own impulse towards action and outer activity comes into conflict with that.
[01:20:51] activity comes into conflict with that. >> In this dream I was coming up Pitchkum
[01:20:53] >> In this dream I was coming up Pitchkum Hill and I was on a bicycle with a group
[01:20:56] Hill and I was on a bicycle with a group of friends and I was amazed by how much
[01:20:59] of friends and I was amazed by how much puff I had as I was coming up this hill
[01:21:02] puff I had as I was coming up this hill and I felt full of vitality.
[01:21:05] and I felt full of vitality. I was actually able to overtake some of
[01:21:07] I was actually able to overtake some of the people that I was cycling with. When
[01:21:09] the people that I was cycling with. When we got near the top of the hill, I
[01:21:12] we got near the top of the hill, I noticed great clouds coming over and
[01:21:14] noticed great clouds coming over and that we were going to have a storm. Some
[01:21:16] that we were going to have a storm. Some of the men that I was with suggested
[01:21:18] of the men that I was with suggested that we stop to wait till the storm
[01:21:20] that we stop to wait till the storm passed. So, we got off our bicycles near
[01:21:23] passed. So, we got off our bicycles near the top and looked down across the
[01:21:25] the top and looked down across the valley. Then we saw a huge wave
[01:21:30] valley. Then we saw a huge wave in the distance and out of this wave
[01:21:33] in the distance and out of this wave came some enormous fish which which
[01:21:35] came some enormous fish which which slithered along the ground and came
[01:21:37] slithered along the ground and came towards us. One of the men that I was
[01:21:40] towards us. One of the men that I was with said that he thought they must have
[01:21:42] with said that he thought they must have come all the way from the south seas and
[01:21:44] come all the way from the south seas and then he said that he felt that the
[01:21:46] then he said that he felt that the Armageddon was coming. At this I felt
[01:21:49] Armageddon was coming. At this I felt slight panic
[01:21:51] slight panic but also a comfortable feeling because I
[01:21:54] but also a comfortable feeling because I was surrounded by friends and I felt
[01:21:56] was surrounded by friends and I felt that it would be all right.
[01:21:59] that it would be all right. >> How can a pregnant woman deal with her
[01:22:00] >> How can a pregnant woman deal with her negative animus?
[01:22:02] negative animus? >> Generally the poor husband has to pay
[01:22:04] >> Generally the poor husband has to pay for that.
[01:22:06] for that. He is the one who caused it. He has put
[01:22:08] He is the one who caused it. He has put her into that pregnant situation and
[01:22:10] her into that pregnant situation and into that pinned down situation. And
[01:22:12] into that pinned down situation. And modern women then say now I'm always in
[01:22:15] modern women then say now I'm always in the confined to this flat and I can't
[01:22:18] the confined to this flat and I can't cannot fulfill my personality and I
[01:22:20] cannot fulfill my personality and I cannot do what I want to do and and it's
[01:22:23] cannot do what I want to do and and it's his fault. Though she wanted to marry
[01:22:25] his fault. Though she wanted to marry him, it's now his fault.
[01:22:29] him, it's now his fault. >> And what's the solution to that?
[01:22:32] >> And what's the solution to that? >> That she does as much as she can develop
[01:22:34] >> That she does as much as she can develop her personality. But she says, "Now I
[01:22:37] her personality. But she says, "Now I have my husband and I wanted him and I
[01:22:39] have my husband and I wanted him and I have a child and I wanted that child and
[01:22:41] have a child and I wanted that child and that's all right, but that doesn't
[01:22:43] that's all right, but that doesn't prevent me from developing what else I
[01:22:46] prevent me from developing what else I have and want to do." You do we have to
[01:22:49] have and want to do." You do we have to do simply both continue to develop your
[01:22:53] do simply both continue to develop your independent personality and accept the
[01:22:56] independent personality and accept the earthly confinement in faith. N
[01:23:00] earthly confinement in faith. N naturally one can't have the penny in
[01:23:02] naturally one can't have the penny in the cake. I often say to young women,
[01:23:04] the cake. I often say to young women, look here, you wanted that husband. You
[01:23:06] look here, you wanted that husband. You wanted those children. Now you can't
[01:23:08] wanted those children. Now you can't throw it all over and go to the
[01:23:10] throw it all over and go to the university and become a prof university
[01:23:13] university and become a prof university professor. You have to make a
[01:23:15] professor. You have to make a compromise. But you can, for instance,
[01:23:18] compromise. But you can, for instance, study,
[01:23:20] study, do some studying in spite of having
[01:23:22] do some studying in spite of having children
[01:23:24] children and prepare to later build up a a more
[01:23:27] and prepare to later build up a a more masculine career when the children are
[01:23:29] masculine career when the children are older and go to school. And then it
[01:23:32] older and go to school. And then it there's still a second half of life
[01:23:34] there's still a second half of life where a woman can fulfill her more
[01:23:36] where a woman can fulfill her more masculine desires
[01:23:39] masculine desires how to live.
[01:23:42] how to live. >> There's a painting of Holman Hunts in
[01:23:44] >> There's a painting of Holman Hunts in which Christ is portrayed carrying a
[01:23:45] which Christ is portrayed carrying a lantern and knocking on the doorway of
[01:23:48] lantern and knocking on the doorway of the heart.
[01:23:49] the heart. >> There we you have the animals in his
[01:23:52] >> There we you have the animals in his positive function as the guide towards
[01:23:55] positive function as the guide towards inner truth. You have for instance very
[01:23:58] inner truth. You have for instance very often in dreams of women male angels or
[01:24:01] often in dreams of women male angels or if you think of the French saint Jean
[01:24:04] if you think of the French saint Jean Dark she was always guided by the
[01:24:07] Dark she was always guided by the archangel Michael and advised by the
[01:24:10] archangel Michael and advised by the archangel Michael in her political and
[01:24:13] archangel Michael in her political and heroic career. So that would be the
[01:24:17] heroic career. So that would be the positive animous whom I would call an
[01:24:21] positive animous whom I would call an innermost
[01:24:23] innermost instinctual awareness of the inner
[01:24:26] instinctual awareness of the inner truth. A basic inner truthfulness
[01:24:29] truth. A basic inner truthfulness which becomes a guiding spiritual woman
[01:24:31] which becomes a guiding spiritual woman towards her individuation towards
[01:24:34] towards her individuation towards becoming her own self. That is the
[01:24:37] becoming her own self. That is the opposite to the the negative animus who
[01:24:40] opposite to the the negative animus who is a big swindler. So you don't feel
[01:24:43] is a big swindler. So you don't feel that masculinity in a woman is
[01:24:44] that masculinity in a woman is necessarily negative.
[01:24:46] necessarily negative. >> The masculinity in is exceeding just as
[01:24:49] >> The masculinity in is exceeding just as exceedingly positive as negative. It's
[01:24:52] exceedingly positive as negative. It's it's only in certain aspects negative
[01:24:54] it's only in certain aspects negative and mainly negative when women don't
[01:24:57] and mainly negative when women don't know how to have the wisdom and don't
[01:24:59] know how to have the wisdom and don't know how to relate to it. A woman who
[01:25:01] know how to relate to it. A woman who has no animus, has no pep, no
[01:25:04] has no animus, has no pep, no enterprise, no intelligence, no
[01:25:07] enterprise, no intelligence, no initiative,
[01:25:08] initiative, she's a very poor creature.
[01:25:11] she's a very poor creature. She's just a a womb producing children
[01:25:15] She's just a a womb producing children and a hand cooking in the kitchen.
[01:25:17] and a hand cooking in the kitchen. That's a woman without animus is
[01:25:20] That's a woman without animus is nothing. So the animus is just as much
[01:25:23] nothing. So the animus is just as much an exceedingly positive thing. It is the
[01:25:27] an exceedingly positive thing. It is the intelligence. It's the spiritual
[01:25:29] intelligence. It's the spiritual longing. It's this whole spirituality of
[01:25:32] longing. It's this whole spirituality of woman is connected with the animus.
[01:25:36] woman is connected with the animus. But you can say the animist therefore
[01:25:39] But you can say the animist therefore has the range of extension between devil
[01:25:42] has the range of extension between devil and holy ghost.
[01:25:45] and holy ghost. Do you feel a woman should be educated
[01:25:47] Do you feel a woman should be educated and have a career?
[01:25:48] and have a career? >> A woman should be educated and should
[01:25:50] >> A woman should be educated and should have a career but she should not be
[01:25:53] have a career but she should not be possessed by it.
[01:25:55] possessed by it. She should not be carried away by it.
[01:25:58] She should not be carried away by it. Otherwise she loses her feminine
[01:26:00] Otherwise she loses her feminine identity. But if she keeps her feminine
[01:26:04] identity. But if she keeps her feminine identity, then it adds to her
[01:26:06] identity, then it adds to her personality a spiritual dimension of
[01:26:09] personality a spiritual dimension of activity, intelligence, willpower and
[01:26:13] activity, intelligence, willpower and all positive qualities,
[01:26:16] all positive qualities, makes her into a personality.
[01:26:22] Jung was always very much for women
[01:26:25] Jung was always very much for women studying. He said that women who don't
[01:26:28] studying. He said that women who don't make a career or study or do some
[01:26:30] make a career or study or do some profession have generally even much
[01:26:32] profession have generally even much worse animous. They lead a seemingly
[01:26:35] worse animous. They lead a seemingly feminine life at home as mothers and
[01:26:38] feminine life at home as mothers and householders. But their masculinity then
[01:26:41] householders. But their masculinity then becomes something sour and negative with
[01:26:46] becomes something sour and negative with which they torture their husband. It's
[01:26:48] which they torture their husband. It's much better to occupy the animals. Then
[01:26:51] much better to occupy the animals. Then he makes less mischief.
[01:26:54] he makes less mischief. Now a boy in a woman's dream generally
[01:26:57] Now a boy in a woman's dream generally means a new enterprise. Young boys are
[01:27:01] means a new enterprise. Young boys are the epitome of doing something all the
[01:27:04] the epitome of doing something all the time. Jung always said a boy that is the
[01:27:06] time. Jung always said a boy that is the honest enterprise
[01:27:08] honest enterprise and that honest enterprise we must
[01:27:11] and that honest enterprise we must therefore probably put together with the
[01:27:13] therefore probably put together with the fact that she has begun painting. That
[01:27:15] fact that she has begun painting. That was her first undertaking where she did
[01:27:19] was her first undertaking where she did something for her own psyche, for her
[01:27:22] something for her own psyche, for her own self and where there was an honest
[01:27:25] own self and where there was an honest enterprise which was not looking for
[01:27:27] enterprise which was not looking for success or anything but doing a thing
[01:27:30] success or anything but doing a thing for her its own sake and that's the
[01:27:32] for her its own sake and that's the little boy and there something comes
[01:27:35] little boy and there something comes into being a new aspect of her
[01:27:37] into being a new aspect of her personality comes into being but that
[01:27:40] personality comes into being but that painting is is only instrumental because
[01:27:44] painting is is only instrumental because the little boy then try changes into a
[01:27:47] the little boy then try changes into a little girl and that means this painting
[01:27:50] little girl and that means this painting she's now doing has no purpose in its
[01:27:52] she's now doing has no purpose in its own. It is instrumental to bring forth a
[01:27:56] own. It is instrumental to bring forth a new part of her feminine personality of
[01:27:59] new part of her feminine personality of bringing out her femininity and that is
[01:28:01] bringing out her femininity and that is the the little girl her true femininity.
[01:28:05] the the little girl her true femininity. that little daughter of the dark-haired
[01:28:07] that little daughter of the dark-haired woman would be her true feminine
[01:28:10] woman would be her true feminine identity, which is still very young. And
[01:28:13] identity, which is still very young. And uh she begins only to have a hunch of
[01:28:15] uh she begins only to have a hunch of that true new identity. And that's why
[01:28:19] that true new identity. And that's why it's still a little girl. And there she
[01:28:21] it's still a little girl. And there she discovers with horror that that little
[01:28:24] discovers with horror that that little girl is
[01:28:26] girl is and is probably having been and violated
[01:28:30] and is probably having been and violated and illreated. Who girl?
[01:28:35] and illreated. Who girl? >> We must probably say she herself or her
[01:28:38] >> We must probably say she herself or her animous, her masculine inside, her
[01:28:40] animous, her masculine inside, her career-mindedness.
[01:28:42] career-mindedness. Behind her own back, she her true
[01:28:45] Behind her own back, she her true femininity which wanted to grow within
[01:28:47] femininity which wanted to grow within her. But the girl is not dead. The
[01:28:51] her. But the girl is not dead. The problem can be mended in the dream. The
[01:28:54] problem can be mended in the dream. The dream only in a very dramatic form wants
[01:28:57] dream only in a very dramatic form wants to show her if you go on with your
[01:28:59] to show her if you go on with your social life and your career-mindedness
[01:29:02] social life and your career-mindedness you something within yourself which is
[01:29:05] you something within yourself which is just born and wants to grow within you a
[01:29:08] just born and wants to grow within you a new kind of woman
[01:29:11] new kind of woman to think to reflect means to bend back
[01:29:14] to think to reflect means to bend back upon oneself to find one's own identity
[01:29:17] upon oneself to find one's own identity and the mirror shows one one's objective
[01:29:20] and the mirror shows one one's objective true face
[01:29:23] true face therefore It's very often a shock to
[01:29:24] therefore It's very often a shock to look at oneself in a mirror. And if you
[01:29:27] look at oneself in a mirror. And if you think of the mirror in the fairy tale
[01:29:30] think of the mirror in the fairy tale Snow White, the mirror tells the truth
[01:29:32] Snow White, the mirror tells the truth to the old witch and says that Snow
[01:29:36] to the old witch and says that Snow White is more beautiful than she is and
[01:29:38] White is more beautiful than she is and the witch gets furious at that. So the
[01:29:41] the witch gets furious at that. So the mirror is also what shows the reflection
[01:29:43] mirror is also what shows the reflection which shows the true identity. Now both
[01:29:47] which shows the true identity. Now both these women at the beginning of the
[01:29:49] these women at the beginning of the dream accuse the h their husband to have
[01:29:51] dream accuse the h their husband to have taken away their possibility of seeing
[01:29:54] taken away their possibility of seeing their own identity. We you can say that
[01:29:57] their own identity. We you can say that is what the women's lib people all say.
[01:30:00] is what the women's lib people all say. It's always the husbands they they have
[01:30:03] It's always the husbands they they have not their own identity. They are feel
[01:30:08] not their own identity. They are feel they feel that their own feminine
[01:30:11] they feel that their own feminine identity has been stolen to them. And
[01:30:13] identity has been stolen to them. And the cheapest way is to accuse the
[01:30:16] the cheapest way is to accuse the husband. Now the husband might have
[01:30:18] husband. Now the husband might have contributed to that because men
[01:30:21] contributed to that because men naturally carry in themselves all sorts
[01:30:23] naturally carry in themselves all sorts of aesthetical and romantic ideas of how
[01:30:27] of aesthetical and romantic ideas of how a ideal woman should be. Generally this
[01:30:30] a ideal woman should be. Generally this image they carry within themselves is
[01:30:33] image they carry within themselves is influenced by their mother. They expect
[01:30:36] influenced by their mother. They expect their wife to be. If they love their
[01:30:38] their wife to be. If they love their mother, their wife should be as similar
[01:30:40] mother, their wife should be as similar to their mother as possible. If they
[01:30:42] to their mother as possible. If they hated their mother, their wife should be
[01:30:44] hated their mother, their wife should be as different from their mother as
[01:30:46] as different from their mother as possible. And that women having a
[01:30:50] possible. And that women having a natural tendency to comply to the wishes
[01:30:52] natural tendency to comply to the wishes of their surrounding to relate
[01:30:54] of their surrounding to relate personally. Uh women very often feel
[01:30:58] personally. Uh women very often feel forced to play a role towards their
[01:31:01] forced to play a role towards their husband to fulfill his expectations
[01:31:04] husband to fulfill his expectations instead of being themselves. And then
[01:31:06] instead of being themselves. And then they naturally feel bitter as if the
[01:31:08] they naturally feel bitter as if the husband uh had stolen their possibility
[01:31:12] husband uh had stolen their possibility of being themselves. But in general it
[01:31:16] of being themselves. But in general it is a projection. It is really that their
[01:31:19] is a projection. It is really that their own
[01:31:20] own ambition or uh their own animous that
[01:31:24] ambition or uh their own animous that means their masculine drive their wish
[01:31:26] means their masculine drive their wish for career and ambition has estranged
[01:31:30] for career and ambition has estranged them from their feminine identity
[01:31:34] them from their feminine identity social life in general and not the
[01:31:36] social life in general and not the husband. But the the plain result in the
[01:31:39] husband. But the the plain result in the dream is a feeling of despair of having
[01:31:42] dream is a feeling of despair of having lost the mirror the possibility of
[01:31:45] lost the mirror the possibility of seeing oneself how one really is.
[01:31:49] seeing oneself how one really is. If we leave empty space
[01:31:54] If we leave empty space within ourselves
[01:31:56] within ourselves or outside,
[01:31:59] or outside, it can fill quickly with vampire energy.
[01:32:04] it can fill quickly with vampire energy. That figure can literally take hold of
[01:32:08] That figure can literally take hold of the neck.
[01:32:10] the neck. Separate the head from the body.
[01:32:14] Separate the head from the body. Separate the feelings
[01:32:18] Separate the feelings that are coming from the musculature,
[01:32:21] that are coming from the musculature, from the inner body,
[01:32:25] from the inner body, from the thinking
[01:32:28] from the thinking that ends in loss of soul.
[01:32:32] that ends in loss of soul. The woman experiences herself as having
[01:32:34] The woman experiences herself as having been
[01:32:37] been sexuality,
[01:32:39] sexuality, loathing and rage belong together. This
[01:32:44] loathing and rage belong together. This is where the love of one woman for
[01:32:47] is where the love of one woman for another is essential for healing. It is
[01:32:50] another is essential for healing. It is also where the black Madonna
[01:32:53] also where the black Madonna can come into a dream with her great
[01:32:57] can come into a dream with her great beating heart. Take the dreamer on her
[01:33:01] beating heart. Take the dreamer on her lap, hold her close, and she can know
[01:33:04] lap, hold her close, and she can know that she can be herself, think how she
[01:33:08] that she can be herself, think how she wants to think, do what she wants to do,
[01:33:11] wants to think, do what she wants to do, and be loved
[01:33:13] and be loved because that's who she is. We have to
[01:33:17] because that's who she is. We have to remember that vampire creates vampire.
[01:33:23] remember that vampire creates vampire. Vampire movies are still very popular
[01:33:27] Vampire movies are still very popular and millionaire survivors are the
[01:33:30] and millionaire survivors are the competitors
[01:33:32] competitors who can endure the most humiliation.
[01:33:36] who can endure the most humiliation. Can anyone care about a million dollars
[01:33:39] Can anyone care about a million dollars [music] for that?
[01:33:42] [music] for that? If something in this video resonated
[01:33:45] If something in this video resonated with your own experience, you are
[01:33:47] with your own experience, you are welcome to continue the work with me. I
[01:33:50] welcome to continue the work with me. I offer one-on-one depth conversations
[01:33:53] offer one-on-one depth conversations [music] where we explore dreams, inner
[01:33:55] [music] where we explore dreams, inner conflicts, relationships, and the
[01:33:57] conflicts, relationships, and the psychological patterns that shape our
[01:34:00] psychological patterns that shape our lives. I also host small union circles
[01:34:04] lives. I also host small union circles where people meet regularly to reflect
[01:34:07] where people meet regularly to reflect together, share honestly, and support
[01:34:10] together, share honestly, and support one another on the path of
[01:34:12] one another on the path of individuation.
[01:34:13] individuation. If you feel called to go deeper, you
[01:34:16] If you feel called to go deeper, you will find the links in the pinned
[01:34:17] will find the links in the pinned comment. I would be glad to walk a part
[01:34:20] comment. I would be glad to walk a part of this path with you.