C. G. Jung’s Theory on Psychological Relating

By Pelin Hattatoglu

Human mate selection has a highly complex structure with a series of subjective and objective factors. If we want to and explore the problems only in psychological terms through the lens of Carl Jung’s theory without looking into legal, social and cultural nature of the mate selection process, we would encounter with the components of unconscious that Jung named as “Anima and Animus” .

The anima and animus are aspects of the psyche that carry one's image of the opposite sex. To Jung & Hull (1991), we all incorporate both masculinity and femininity, reflecting the minority gene structure within each human being. The unconscious feminine part of the male psyche is the anima, and the unconscious masculine part of the woman psyche is the animus. In dreams, these contrasexual 'inner figures' possess the power and influence of autonomous complexes, and, as archetypal forces, have their source in the collective unconscious (Jung, 1966).

In this sense, Jung (1925) states the greater the area of unconsciousness, the less is mate selection a matter of free choice or consciousness, as is shown subjectively in the fatal compulsion one feels so acutely when one is in love. The compulsion can exist even when one is not in love, though in less agreeable form.

If we discover the anima or animus image has been projected onto a man or woman, that makes it possible for us to see in reflection contents of our own psyche that otherwise might escape us. All of this has important implications for the relationship between sexes. According to Sanford (1980), these projected psychic images are the invisible partners in every man-woman relationship and greatly influence it as projected is either greatly overvalued or greatly undervalued-therefore those who carry these projections will tend to greatly attract or repel us.

Sanford (1980) also states,the concept of anima and animus is an important contribution by Jung to give us an idea of polarity that exist within each of us-call them masculine, feminine, anima and animus, Yin and Yang- and these are eternally in tension and are eternally seeking to unite.

According to Franz (1961), the orientation toward the anima would mean the man’s becoming aware of the potentiality for those feminine qualities of warmth, receptivity, patience, and openness to other within himself. On the other hand, orientation towards the animus represents for woman the aspects which tends toward clarifying the facts, gaining the authority to make the decisions, and implementing the logic, strength, and determination. It is the masculine drive which enables her to break through the limitations that being a woman has imposed for centuries (Franz, 1961).

Anima and animus can also be negative to the degree it is repressed due to archetypal and biological needs, social structure as well as early experiences with our parents (Jung, 1951). Animus may become hostile and inimical to femininity. To the degree that it is undeveloped, it may come off as inferior –that is clarifying facts become a voicing of unfounded opinions, authority becomes a domineering manner, decisiveness becomes impulsiveness, and determination becomes stubbornness (Franz, 1961). The unrealized anima will often express itself in irritable, depressed moods, uncertainty, passivity, insecurity and touchiness. Dark anima moods can therefore infect mans life, taking on a sad and oppressive aspect (Franz, 1961)

Repression and projection of inner masculine and feminine traits leads to all kinds of complications in relationships. Projection creates a kind of magnetic sexual attraction and this manner leads to powerful psychological ties with the person who is carrying that projection, which often results in a long-term destructive consequences in a long term relationship such as marriage (Pascal, 1992). According to Pascal (1992), The projections of the anima and animus seldom remain on a person, whose ordinary humanity becomes evident under the stress and strain of daily life, and for this reason the projections of the anima or animus will usually fall on persons outside of the marriage relationship, which may prove to be a disturbing factor. However, if we learn to value a long term relationship because of the opportunities it offers for salvation-that is , individuation-as well as for other blessings, our relationship is on a more solid footing ( Sanford , 1980).

A perfect partnership between man and woman can occur when the compatibility of our physical forms as well as our unconscious contrasexual parts -anima and animus are achieved. In this way one can find what is called “a soul-mate”. Jung (1966) states love of another indicates an actual, perceived or hoped-for close match. There is an archetypal need for a conjunction of opposites in our lives as human beings.

In every man-woman relationship anima and animus are the silent partners, for better or worse. Thus every man-woman relationship is really a partnership of four: man & woman, anima & animus. Jung has called this combination of relationships within single relationship the “marriage quaternion”. (Jung, 1951)

References

Franz, M.-L. v. (1964). The Process of Individuation. In Jung, C. G. (Ed). Man and His Symbols ( pp. 159-256) . Garden City , N.Y. : Doubleday.

Jung, C. G., & Hull, R. F. C. (1991). Definitions. Psychological Types (revised ed. , pp. 797-811). London: Routlege.

Jung, C. G. (1925). Marriage as a Psychological Relationship. Retrieved March 30 th, 2008 , from http://www.haverford.edu/psych/ddavis/p109g/ internal/j_anima.html .

Jung, C. G. (1951). The Syzygy: Anima & Animus, Aion: Researches into the Phenomenology of the Self (Collected Works Vol. 9, Part 2, pp. 24-40). Princeton, N.J.: Bollingen.

Jung, C. G. (1966). The Relations Between the Ego and The Unconcious. Two Essays on Analytical Psychology (2nd ed. Collected Works Vol. 7, pp. 296-301,314-16). London : Routledge.

Pascal, E. (1992). Jung To Live By (pp. 169-170). New York , NY : Warner.

Sanford, J. A. (1980). The Invisible Partners. New York , NY : Paulist.