4.5 The relationship between the ego, the Anima, the
Self and the anima mundi
4.5.5
Logos ego, Logos Self, Eros ego and Eros Self
With
the help of the above definition of the world soul we can now
return to the task of clarifying the relationship of my new
terms with Carl Jung’s. Qualitatively regarded Carl Jung’s
Anima is spirit-psyche. Thus, in his work Answer
to Job
he integrates the Anima into his concept of the Self, and
obtains like this its quaternarian and asymmetrical (3+1)
structure. We will follow the depth psychologist and thus
simplify our diagram. It looks now as follows:
The
left side expresses the circumstance that by taking into account
one’s dreams and doing Active Imagination, the (Logos) ego
establishes a relationship with the (Logos) Self. Like this the
ego can get preconscious
information belonging to the inner God-image and transform it
into new conscious knowledge.
The
right part conceptualizes the “tri-unity” of the world soul
and its relationship to Jung’s ego and Self. As we have seen,
the anima mundi is
defined as the indistinguishable unity of spirit/psyche/matter,
which is further inside as well as outside. Considering the
situation in the diagram and taking into account that Carl Jung
deals with the inner world, we can conclude that his Self
consists of what I call the inner spirit-psyche. It cuts off the
outer spirit-psyche, and follows like this the split of the
world soul after Descartes into an inner and an outer part.
Further, it excludes the matter-psyche (or psyche-matter).
Considering that the (Logos) ego is what I call the conscious
spirit-psyche and the Self the collective unconscious
spirit-psyche, we can also insert these terms and show the left
part as follows:
Conscious inner spirit-psyche — collective inner
spirit-psyche
Carl
Jung’s depth psychology can therefore be described as the
occupation of the conscious inner (or introverted) spirit-psyche
with the collective inner spirit-psyche.
We
can now ask ourselves, what the worlds of the outer
spirit-psyche and of the matter-psyche could be. If we enter the
outer aspect of the spirit-psyche into our diagram, we get:
Conscious outer spirit-psyche — collective outer
spirit-psyche
It is a world in which the conscious outer
spirit-psyche, i.e., the extraverted Logos ego deals with the
collective outer spirit-psyche. As we have seen, the term
spirit-psyche expresses the first part of the bipolar energy
term. Thus, the above diagram describes in an abstract way the
relationship between the extraverted Logos ego and physical
energy and like this the world of physics or of natural science
in general.
We can further substitute the term
spirit-psyche with Logos. The result is a world in which the
conscious introverted Logos deals with the collective inner
Logos on the one hand, the conscious extraverted Logos with the
collective outer Logos on the other. The former is the realm of
Carl Jung’s depth psychology, the latter the one of physics
and natural science in general. Because of this symmetry between
extraversion and introversion, it seems thus to be very
consistent that these two worlds are complementary, as Wolfgang
Pauli proposed.
In both worlds the matter-psyche does however not play any role.
Now
we can include the world of the matter-psyche. To do this, we
have to add the “tri-unity” of spirit, psyche and matter,
the anima mundi, anew. Further, we insert the mentioned world of Eros.
Like this we get the following diagram:
The Logos ego relates to the Logos Self with
the help of Active Imagination. The Logos Self is defined as the
world of the collective spirit-psyche. On the other hand, the
Eros ego relates to the Eros Self with the help of the
Body-Centered Imagination. Like this the second and repressed
part of the world soul, the matter-psyche returns. The question
arises now, if like this the wholeness of the inside and outside,
of the microcosm and the macrocosm comes back, too, or if in the
realm of the Eros the world soul is split as well. We will
answer this question below.
When we remember now that Carl Jung’s
individual Logos ego, his “personal equation”, is a (3+1)
quaternity with thinking as the superior, intuition and
sensation as the auxiliary and feeling as the inferior function,
and consider the fact that also the Logos Self has such a
structure, i.e., the Trinity extended by the spiritual Anima, we
can draw the following diagram:
The Logos ego contacts the Anima with the help
of the inferior feeling function, since the latter is the
connection to the Anima. The Anima has itself a relationship
with the “Trinity” of the spirit-psyche and mediates like
this the transfer of the preconscious or absolute knowledge to
the Logos consciousness.
Thinking symmetrically we could suppose that
the same is true for the Eros ego, the latter defined by the
superior feeling function, the auxiliary functions intuition and
sensation and the inferior thinking function. This would mean
that the Eros ego relates to the Eros Self with the help of the
inferior thinking function, as demonstrated in the diagram below.
As we will just see, this is however not the case.
