These fantasies are not so wild and unregulated as a naïve intelligence might think; they pursue definite, unconscious lines of direction which converge upon a definite goal. We could therefore most fittingly describe these later series of fantasies as processes of initiation, since these form the closest analogy

The immediate goal of the analysis of the unconscious, therefore, is to reach a state where the unconscious contents no longer remain unconscious and no longer express themselves indirectly as animus and anima phenomena; that is to say, a state in which animus and anima become functions of relationship to the unconscious. So long as they are not this, they are autonomous complexes, disturbing factors that break through the conscious control and act like true “disturbers of the peace”

Because this is such a well-known fact my term “complex,” as used in this sense, has passed into common speech. The more “complexes” a man has, the more he is possessed; and when we try to form a picture of the personality which expresses itself through his complexes we must admit that it resembles nothing so much as an hysterical womani.e., the anima!

OF ONE'S COMPLEXES

That superior power, however, which caused the possessionfor what I cannot shake off must in some sense be superior to meshould, logically, disappear with the anima. One should then be “complex-free,” psychologically house-trained, so to speak. Nothing more should happen that is not sanctioned by the ego, and when the ego wants something, nothing should be capable of interfering. The ego would thus be assured of an impregnable position, the steadfastness of a superman or the sublimity of a perfect sage. Both figures are ideal images: Napoleon on the one hand, Lao-tzu on the other. Both are consistent with the idea of “the extraordinarily potent,” which is the term that Lehmann, in his celebrated monograph, uses for his definition of mana. I therefore call such a personality simply a mana-personality

AN ARCHETYPE

IDENTIFICATION WITH THE

Historically, the mana-personality evolves into the hero and the godlike being, whose earthly form is the priest. How very much the doctor is still mana is the whole plaint of the analyst! But in so far as the ego apparently draws to itself the power belonging to the anima, the ego does become a mana-personality. This development is an almost regular phenomenon. I have never yet seen a fairly advanced development of this kind where at least a temporary identification with the archetype of the mana-personality did not take place. It is the most natural thing in the world that this should happen, for not only does one expect it oneself, but everybody also expects it too

One can only alter one's attitude and thus save oneself from naïvely falling into an archetype and being forced to act a part at the expense of one's humanity. Possession by an archetype turns a man into a flat collective figure, a mask behind which he can no longer develop as a human being, but becomes increasingly stunted. One must therefore beware of the danger of falling victim to the dominant of the mana-personality. The danger lies not only in oneself becoming a father-mask, but in being overpowered by this mask when worn by another. Master and pupil are in the same boat in this respect

THE EGO'S POWER

DIFFERENTIATION OF THE EGO AND

In differentiating the ego from the archetype of the mana-personality one is now forced, exactly as in the case of the anima, to make conscious those contents which are specific of the mana-personality. Historically, the mana-personality is always in possession of the secret name, or of some esoteric knowledge, or has the prerogative of a special way of actingquod licet Jovi, non licet boviin a word, it has an individual distinction. Conscious realization of the contents composing it means, for the man, the second and real liberation from the father, and, for the woman, liberation from the mother, and with it comes the first genuine sense of his or her true individuality

THE `CARNAL' PARENTS

It is now quite possible that, instead of identifying with the mana-personality, one will concretize it as an extramundane “Father in Heaven,” complete with the attribute of absolutenesssomething that many people seem very prone to do. This would be tantamount to giving the unconscious a supremacy that was just as absolute (if one's faith could be pushed that far!), so that all value would flow over to that side. The logical result is that the only thing left behind here is a miserable, inferior, worthless, and sinful little heap of humanity. This solution, as we know, has become an historical world view

MUST NOT BE CONCRETIZED

The mana-personality is on one side a being of superior wisdom, on the other a being of superior will. By making conscious the contents that underlie this personality, we find ourselves obliged to face the fact that we have learnt more and want more than other people. This uncomfortable kinship with the gods, as we know, struck so deep into poor Angelus Silesius' bones that it sent him flying out of his super-Protestantism, past the precarious halfway house of the Lutherans, back to the nethermost womb of the dark Motherunfortunately very much to the detriment of his lyrical gifts and the health of his nerves

DISSOLUTION OF