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when he desires." To get to know her, "the first step is 'objectivation' of her, that is, the strict refusal to regard the trend (of her drives) as a weakness of one's own. Only when this has been done can one face her with the question 'Why do you want this?' To put the question in this personal way has the great advantage of recognizing the anima as a personality, and of making a relationship possible. The more per- sonally she is taken the better. To anyone accustomed to proceed purely intellectually and rationally, this may seem altogether too ridiculous." Jung then explains in detail the contrast between the every-day world and the spirit-world of the unconscious, and how we stand with one foot in each. He goes on, "I mean this as an actual technique, we know that practically everyone has not only the peculiarity but also the faculty of holding a conversation with himself

The art of it only consists in allowing our invisible opponent to make herself heard, in putting the mechanism of expression momen- tarily at her disposal, without being overcome-by doubts as to the genuineness of her voice... only in moments of overwhelming affectiveness can she reach the surface. The inevitable symptom is that the ego momentarily identified with these utterances, only to revoke them in the same breath . . . often they seem very strange and daring." Poor soul, he never seems to have learned the "overwhelming affectiveness" of a wig and heels; or that the sight of furs brings out the anima, drooling like one of Pavlov's dogs! (If she's been properly brought up that is).

Obviously, he means a degree of communication more complete than the brother-sister bickering that goes on inside the FP's skull, like heat-lightning, year after year. This calls for a real understanding of the "girl within," her motives and her problems, and a conscientious attempt to help in solving them. Thus, and only thus, can one achieve the "union of opposites through the middle path," the Chinese concept of Tao, the most legitimate fulfillment of the meaning of the individual's life. "We can see how it is possible to break up the personifications, as by making them conscious we convert them to bridge the unconscious. It is because we have not been using them purposefully as functions that they remain as— relatively independent personalities. They cannot be integrated into consciousness as long as their contents remain unknown."

So, what's in this for the anima? Is she to be reduced to a mere place where something used to be? Not likely; as mentioned above, the man can never know his girl completely, though she can and does see right through him. Most of us, I'm sure, are aware that she can

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