…Jung even asserted that he would have no objection to regarding the psyche as a quality of matter and matter as a concrete aspect of the psyche, pro… - Marie-Louise von Franz

The "ultimate" questions referred to above do not always come up in the encounter with the shadow. Much more often behind him or her another inner figure emerges as a personification of the unconscious. This takes the form of a woman in a man, and in a woman, that of a man. Often it is they who are at work behind the shadow, throwing up new problems. C. G. Jung called them anima and animus. The anima embodies all feminine psychic qualities in a man-moods, feelings, intuitions, receptivity to the irrational, his personal capacity for love, his sense of nature, and most important of all, his relationship to the unconscious.

The ego must be able to listen attentively and to give itself, without any further design or purpose, to that inner urge toward growth. ... People living in cultures more securely rooted than our own have less trouble in understanding that it is necessary to give up the utilitarian attitude of conscious planning in order to make way for the inner growth of the personality.

Many myths and fairy tales tell of a prince, who has been turned into an animal or a monster by sorcery, being saved by a woman. This is a symbolic representation of the development of the animus toward consciousness. Often the heroine may ask no questions of her mysterious lover, or she is only allowed to meet him in darkness. She is to save him through her blind faith and love, but this never works. She always breaks her promise and is only able to find her beloved again after a long quest.