One could also describe the three as Self, anima and body
Psychology of Yoga and Meditation
Stupas are hemispheric central structures, graves, with three parasols one above the other, representing the three worlds, namely:
dharmakâya (i.e., the purely spiritual world, the world of absolute truth), sambhoga kâya (i.e., the intermediate world, the world of subtle bodies) and the nirvana kâya (i.e., the world of objects, the world of created things).
One could also describe the three as Self, anima and body. ~Carl Jung, Psychology of Yoga and Meditation, Page 52
Tantra means book, a leaf of paper or weaving loom.
It is used for educational books or text books utilized for this special purpose.
In its whole style Tantrism corresponds to the scholasticism of our Western culture.
It plays a very great role in Tibetan Buddhism.
They have a particular yoga, described as Kundalini Yoga or Serpent Fire Yoga.
But this is Hindu, not Buddhist. ~Carl Jung, Psychology of Yoga and Meditation, Page 56
Lamaistisches Vajramandala.
This Yantra was used by Jung and Wilhelm as frontispiece to The Secret of the Golden Flower (Wilhelm & Jung, 1929); also in Jung, 1944, fig. 43; Jung, 1950, fig. 1 and §§ 630–638. Jung also presented it at the seminar on dream analysis on 19 February 1930 (Jung, 1928–1930, p. 479).
The image was part of a greater number Jung collected, which he presented in his seminar series in Berlin in 1933. ~Carl Jung, Psychology of Yoga and Meditation, Page 57 Image 94
the âtman is the absolute origin of being.
The particular: that he is not only the universal being like that of the highest Buddha, the essence of the world itself, but he is also a personal being. Everyone has a personal Self, this âtman within, but this is only one aspect of the universal.
Whoever immerses himself in the practice of yoga, flows in a way out of the personal âtman into the general, and then considers himself a universal being. ~Carl Jung, Psychology of Yoga and Meditation, Page 62
The “Anima” in The Black Books – Quotations
For a man, the mother “protects him against the dangers that threaten from the darkness of his soul.”
Subsequently, the anima, in the form of the mother imago, is transferred to the wife:
“his wife has to take over the magical role of the mother. Under the cloak of the ideally exclusive marriage, he is really seeking his mother’s protection, and thus he plays into the hands of his wife’s protective instincts.”
What is ultimately required is the “objectification of the anima.” ~Carl Jung, The Black Books, Vol. I, Page 100-101
…the overcoming of the anima as an autonomous complex, and her transformation into a function of relationship between consciousness and the unconscious.
Through this process the anima forfeits the daemonic power of an autonomous complex; that means she can no longer exercise possession, since she is depotentiated. ~Carl Jung, The Black Books, Vol. I, Page 101
Jung argued that when the anima lost her “mana,” or power, the man who assimilated it must have acquired this and so become a “mana-personality,” a being of superior will and wisdom. ~The Black Books, Vol. I, Page 102
Thus in integrating the an!ma and attaining her power, one inevitably identified with the figure of the magician, and one faced the task of differentiating oneself from this. ~Carl Jung, The Black Books, Vol. I, Page 102
If one gave up the claim to victory over the anima, possession by the figure of the magician ceased, and one realized that the mana truly belonged to the “midpoint of the personality”-that is, the self. ~Carl Jung, The Black Books, Vol. I, Page 102
A critical chapter in Jung’s self-experimentation was what he termed the integration of the anima.
Toni Wolff saw this as one side of the story, as it also involved the process by which he had “introjected” her. ~The Black Books, Vol. I, Page 95
In 1944, apropos a dream, she [Toni] noted that Jung placed undue stress on the subjective level, “because he had to realize the an!ma, but he thereby introjected me and took my substance.” ~The Black Books, Vol. I, Page 95
He [Jung] defined the anima as “how the subject is seen by the collective unconscious.” ~The Black Books, Vol. I, Page 53
Maria Moltzer, in all likelihood. Years later, Toni Wolff, referring to a dream in which Moltzer appeared, noted, “Am I like M. M.—or is she C.’s an!ma—inhuman?” (August 20, 1950, Diary O, p. 78). ~The Black Books, Vol. VI, Page 277, Fn 264
Years later, Toni Wolff noted, “His [Jung] an!ma is naturally against me, like all women” (November 5, 1937, Diary K, p. 181). ~The Black Books, Vol. VII, Page 213, fn 174
After 16 XII XI had a regressive incestuous dream with destructive symbols. The attempt to go to the an!ma was apparently misguided.
Had bad results. Since the death of my mother, the A. [An!ma] has fallen silent. Meaningful! ~The Black Books, Vol. VII, Page 235, fn 236
See above, p. 232. In a diary entry of September 12, 1924, Toni Wolff wrote:
“Does he still see me as an!ma? Because he is Philemon?” (Diary B, p. 6).
On December 27, 1924, she wrote: “Anima Toni-substitute, because anima is primary, no unconditional attitude toward me. . . . C. told me that I had not been exactly like the an!ma.
The an!ma said that I was indecently clever” (Diary B, pp. 76,88). ~The Black Books, Vol. VII, Page 235-236, fn 237
