Structural Forms

of the Feminine Psyche'

A Sketch (1)
Toni Wolff

For the self-knowledge and the self-realization of the modern woman

it may not only be important to be aware of the attitude (introverted
or extraverted) and of the basic psychological function (thinking, feeling,
sensation or intuition) (2), but also to understand which structural form
of the psyche corresponds best to her personality (3). This structural
form must not necessarily coincide with the outer form of life, nor does
it imply anything regarding the character or the human and cultural
level. The outer form of life may be chosen for other than purely
constitutional reasons (e. g. influences of time and environment, social
circumstances, specific abilities), and more often than not the structural
form of the psyche will fit into the outer form of life only with difficulty, resulting in insecurity and conflicts.
The man's problems are different, in so far as being more dualistic
by nature (co-ordinative or formative abilities and instinctivity),
his cultural achievements are determined by the spirit. Consequently
his conscious attitude and his way of coping with reality are usually
based upon the most differentiated function.
A woman, on the other hand, is by nature conditioned by the soul
and she is more consistent in that her spirit and her sexuality are
coloured by the psyche. Thus her consciousness is more comprehensive
but less defined (4). The psychic element tends to manifest itself in such
forms of life as may correspond to the female structural form and to
the cultural period concerned. Not every period offers optimal possi bilities for this; but we cannot here go into all those historical, sociological, economic and religious causes which nowadays hamper the
realization of the structural form inherent, in a woman. A review of
*Strukturformen der weiblichen Psyche appeared first in Der Psychologe, Heft 7/8,
Band III, 1951; Herausgeber: Dr. phil. G. H. Graber, Bern.

this kind would also be of little avail, since it could merely show by what
factors the psychological problem is determined. What is of practical
importance is the awareness of the existence of this problem, and the
attempt to resolve the state of inner confusion by attaining greater
consciousness (5).
One historical fact only shall be mentioned here as being the symbolic
example of the modern woman's problems: the insecurity of many a
modern woman regarding her own self and the essence of the feminine
is less frequently found in catholicism. Here, in the symbol of Mary,
the cult of the feminine principle as such has not only been associated
since ages with the male godhead and not only has this association
recently been proclaimed a dogma (as foreseen by Goethe in the finale
of Faust), but its various aspects are symbolic representations of
essentially feminine ways of existence: maid of the Lord, virgin, bride
Of the Holy Spirit, mother of God, fighter against the infidel, mediatrix, queen of heaven, etc. (6). From an historical viewpoint the insecurity of the protestant (and the Jewish) woman is due to the absence
of her own principle within the exclusively male godhead the metaphysical parallel to the patriarchal-masculine civilization. But religious
symbolism should embrace an individual in his or her totality. However,
in view of the fact that a return to the past is impossible, those concerned can only advance along the path of an intensified differentiation
and a' deeper appreciation of the psychological problems involved.
The disappearance of the feminine (Chinese Yin) principle in
protestantism, including the figure of Mary., as well as meaning and
mysticism in cult and myth, and the exclusive reliance upon the word
as fundamental principle resulted in the promotion of science and
technics, but also in the development of the logos into a purely
rational instrument with the exclusion of the psychic factor. (The exponents of this trend in psychology are Freud and A. Adler, while in
sociology and politics it is Marxism.) The elimination of the psychic
factor from consciousness necessarily leads to exteriorization and
collectivization, for the psyche is the inner life and the basis of individuality (7). In medieval mysticism the soul is the organ for the experience of God and the birth of God; man thus reaches the centre in
himself and at the same time in the <primal ground. The modern
mystical urge does not strive for soul but for gnosis for superior
knowledge, and thus imitations of eastern wisdom of all kinds are
consequently in sway. The soul, e. the psyche, is the feminine
principle, the principle of relatedness, while logos abstracts and
generalizes the individual (8). The valuation of the soul corresponds to
that of the woman, as can be seen for instance during the other
flowering of the Middle Ages, i. e. the minne period and the cours
,

d'amour. Dante belongs here, and so do the legends of King Arthur

and the Grail in which the enchanting minne (Lady Venus, the fairy
Morgane, etc.) has a place of her own (9).
Also this form of culture has disappeared and for the modern woman,
contained as she is in the historical process, two factors are of particular
importance: the freedom of choosing her profession and knowledge of
birth control (although the latter can already be found with primitive
peoples). In the Middle Ages two recognized ways of life were open
to a woman: that of the wife and of the nun. The latter offered the
possibility of manifestation to several structural forms: charity (caritas),
divine minne, visionary, and spiritual struggle. In this connection it
is also necessary to mention the witch as a psychic expression, independent of any way of life or confession a heretical combination of
magic and the devil.
With the revival of classical antiquity during the era of the renaissance, Olympus and its deities also rose again into consciousness
a many-figured soul image for the man, and for the woman a manifold
symbolic expression of femininity: Hera, consort and queen; DemeterPersephone, the mother; Aphrodite, the lover; Pallas Athene, the carrier
of culture and protectress of the heroes; Artemis, the maidenly huntress;
Hecate, the ruler in the nether-world of magic1(10). However, the
essence of the renaissance was not a return to ancient religion, but the
discovery of nature and of man (11); it is the spiritual exponent of the
since then irresistible trend away from the other world to this earth,
a trend which eventually but mistakenly led to materialism. To be sure,
considered positively this world is indeed reality in the truest meaning
of the term, and its empirical investigation was bound to result in the
re-discovery of certain given, though not necessarily obvious, facts:
i. e. of the energetic concept of matter in physics, and in psychology of
the psyche as the origin of consciousness and the creative matrix of all
its realizations and manifestations in life. How greatly, besides the
unconscious of the man, the psyche of the woman contributed to this
knowledge is briefly described by C. G. Jung in Die Frau in Europa
(Woman in Europe) and by Linda Fierz-David in Frauen als Weckerinnen seelischen Lebens (Women as Awakeners of Psychic Life) in: Die
kulturelle Bedeutung der komplexen Psychologie, Rascher, Zurich.
,

These few historical side-lights - were necessary as a basis for a sche- ,

his book Die Rolle der Erotik in der mannlichen Gesellschaft>, (The
Role of Erotics in the Male Society). Diederichs, 1910; Hans. Bluher
3

maticrepsnofhtucralmsoednwa.I

postulated two female structural forms, the consort (Penelope) and

the free woman (Calypso). Edouard Schure presents a third one with
his Femmes inspiratrices et, poetes annonciateurs Perrin & Co., Paris
1907. In actual fact there are probably four forms. They must needs
be characterized by names, but I am fully aware of the questionable
character of this terminology. They might be referred to as the psychic
forms of the mother and spouse, the hetaira (companion, friend), the
Amazon and the medial woman. In common with the psychological
functional types is the contrary direction of their axes (i. e. personally
or impersonally related) and the fact that, as a rule, one form is the
predominant one, and may be joined by another, while the third and
fourth are at first unconscious and can be made conscious and integrated
only with difficulty and during the later part of life. In view of the
fact that all four forms can be traced back in the history of culture,
they probably are of an archetypal nature (12). They also correspond
to the aspects of the male Anima.
The structural representation is the following:

provides room for psychic development and greater security. The

mother finds her fulfilment in her relationship to that which needs
protection, help and development by endeavouring to strengthen it, so
that in the normal case it can be dismissed from her care or, if this is
not possible, it can be granted maximum security.
The negative aspect of the mother is mothering, anxious nursing and
tutelage of the object when the latter never needed it or no longer needs
it, lack of confidence in the latter's strength and independence, and
interference with its development. The ego is only experienced in its
motherly function and is empty without it. The specific danger involved
is that unaccepted aspects of her own personality may infiltrate into the
proteges and may tend to realize themselves through them consciously in the way of guidance or, which is worse, unconsciously by
infecting the objects and thus filling them with a life which is not
theirs.
Once a woman is conscious of her primarily motherly structure; she
will arrange her outer way of life accordingly, either through marriage
or through motherly professions and activities. Marriage is contracted
from the point of view of ensuring optimal conditions for a home:
paternal qualities of the husband, similar family and social conditions,
social position, security and career. In the case of maternal professions
the place of the home is taken by institutions and organizations of
public utility. Important persons (Elisabeth Fry, Florence Nightingale,
Mathilda Wrede and others) have accomplished pioneer achievements
in this field. Apart from marriage and profession there is scope for
maternal activity in countless unapparent forms of human relationship.
Her relationship with the male is determined by this aspect of husband and father of the children or charges, and consequently everything that has to do with his position in the world which is important for his Persona is protected and promoted. Whatever he may
be in addition to this is often viewed as a threat to the home and
therefore ignored or suppressed, so that eventually he may have the
feeling of being merely a son or a necessary fixture of the household
and will probably exaggerate his virility in his profession or in male
company in a compensatory way. If his role in marriage is that of
container (13) his personal psychology remains unconscious and undeveloped, since for development he would need psychic living space
(14).
,

I shall now attempt to outline the most important psychic characteristics of the various forms.
The mother is motherly cherishing and nursing, helping, charitable,
teaching. Her instinct reacts to all that in man is in the process of
becoming, or which is undeveloped, in need of protection, in danger, or
must be tended, cared for and assisted. Without condescension it supports and consolidates what is unaccomplished and in need of help, and

The Hetaira or companion is instinctively related to the personal

psychology of the male, and also to that of her children if she is
married. The individual interests, inclinations and, possibly, also the

problems of the male are within her conscious field of vision and are
stimulated and promoted by her. She will convey to him the sense of
a personal value quite apart from collective values, for her own development demands of her to experience and realize an individual
relationship in all its nuances and depths. Schure's femmes inspiratrices, belong mainly to this structural form, but they are exceptions just
as the creative man is (15). Blher's Calypso type which can be found
much more frequently is a fairly close equivalent, but does not sufficiently account for the psychological problems involved. The function
of the Hetaira is to awaken the individual psychic life in the male and
to lead him through and beyond his male responsibilities towards the
formation of a total personality. Usually this development becomes the
task of the second half of life, i. e. after the social position has been
successfully established.
The Hetaira thus affects the shadow side of the male and the
subjective side of his Anima a problem which is not without its
danger. Consequently she ought to be, and at best is indeed, conscious
of .the laws of relationship. Her instinctive interest is directed towards
the individual contents of a relationship in herself as well as in the man.
For the man, a relationship in all its potentialities and nuances is usually
less conscious and less important, for it distracts him from his tasks.
For the Hetaira it is decisive. Everything else social security, position,
etc. is unimportant. In this lies both the significance and the danger
of the Hetaira. If she overlooks the Persona side of the man (or of her
children) or adapts herself too blindly to it, she is bound to idolize the personal element, to incite it excessively and may bring the man to a
point where he himself loses his clear vision of outer reality: he may for
instance give up his profession to become a creative artist; he may
divorce, feeling that the Hetaira understands him better than his wife,
etc. She insists on an illusion or some nonsense and thus becomes a
temptress; she is Circe instead of Calypso.
There is great confusion nowadays as a result of the wide-spread
abolition of the sexual taboo. It is the order of the day to have
relationships seen from the part of the woman they may either be
due to erotic misunderstandings or to professional necessities. For the
many sexuality is the self-evident manifestation of a relationship. For
the woman, and in particular for the Hetaira, it is under certain
circumstances its result or, according to the individual law of relationship, it should even be kept out of it altogether. In any case it is only
appropriate when the relationship as such has been sufficiently developed. Instead of beginning with sexuality, as is frequently done, it may
be the eventual result, once a relationship has reached a certain depth
and psychic consolidation and may thus represent a psychic equivalent

to the security offered in marriage. But since the security afforded by

marriage or a profession is of vital necessity to a woman, this need may
creep unconsciously into the Hetaira relationship and disturb its intrinsic course. One can therefore say that, paradoxically, the ideal
Hetaira is that woman who in marriage represents the containing, i. e.
she who needs personal relationship beyond marriage. Given this, she
will be able to realize the relationship, and with it her married life,
more consciously and without any secret motives. On the other hand a
married-woman who is unaware of her Hetaira nature, or has repressed
it, is bound to make secret lovers out of her sons and girl friends out
of her daughters, binding them exactly as does the mother who is
unconscious of her mother nature.
Everything in life must be learned, also human relationship, and it is
therefore only natural that the Hetaira cannot begin with it on the most
differentiated level. But once, she has learned it, she will carefully
observe the laws of individual relationship, she will notice what belongs to it and what not, and she will if necessary know when a relationship has become fulfilled and complete.
,

The fact that the problem of relationship may be a vital, but

certainly not the only vital one for the male, enables him, especially
nowadays, to experience under a positive aspect a third structural form
of the female, namely the Amazon. Like the man, the woman has
always lived in relationship not only to human objects but also to
objective cultural values. Our time which offers plenty of scope in this
respect is favourable for the Amazon who is independent and selfcontained in the positive meaning of the term. She is independent of
the male, because her development is not based upon a psychological
relationship to him. The conscious values represented by him are at the
same time her own values. Her interest is directed towards objective
achievements which she wants to accomplish herself. To be the wife of
a distinguished man means nothing to her; she strives to win the laurels
herself. The great sportswomen and travellers belong to this category,
but also women who are less prominent in public life; e. g. those working
scientifically, in the civil service or in business, the able secretaries who
make themselves indispensable in their offices, those who do not feel
sufficiently taken up by their families and so occupy themselves in a
useful way with some objective interest or dedicate themselves to a
task, who run a business enterprise (of which the husband is often an
employee), or simply those who are wearing the pants at home and
keep their household and family under military discipline.
,

The positive aspect of an Amazon can be that of a refreshing comrade of the man a comrade who makes no personal demands = a
competitor' and rival who deserves to be taken seriously, who incites
his ambitions and inspires his best male achievements (16). Her negative
aspect is that of a sister who, driven by masculine protest, wants to
be equal to her brother, who will not recognize any authority or
superiority, who has not yet crept out of the egg-shell of woman
suffrage, who fights by using exclusively male arms and is a Megaera
at home. The social or society hyenas are also a sub-species of this
kind. Personal complications are dealt with in a masculine way or
are repressed. Patience or comprehension for anything still undeveloped
or in the process of developing or gone astray is lacking both in respect
to herself and others (I am looking forward 'to the time when my
children will be grown up). Marriage and relationship are viewed
under the aspect of achievement, primarily of her own achievements;
success and efficiency are her watchwords. The Amazon is also in
danger of misusing human relationships as a means of business or for
the sake of her career.
Heinrich von Kleist in his Penthesilea has shed light into the
depths of Amazon psychology. An instructive historic example is Lady
Hester Stanhope (17).
Maybe Amazon, like Hetaira, is a somewhat misleading name,
as it is linked with historical associations. But it is probably not easy
to find a better term for this structural form which is characterized by
the emphasis placed upon the individual's own personality and its development within the limits of the objective cultural values of our time,
quite independent of other persons and of instinctive or other
psychic factors. In as far as our present time offers widest scope to
the Amazon structure, it is this form which, beside the mother, can
most frequently be found in the lime-light 'of public life, or which is
perhaps chosen as the outer way of life whenever it corresponds to a
necessity or an ideal, even though it may not be fully consistent- with
the natural structure.

The present contains within itself the past and the future. The
lucidity of consciousness rests upon dark, unconscious seeds out of
which have grown or will grow the objective cultural values. It is this
unconscious background which is perceived by the medial structural
form. In this connection one must not think of parapsychology, although
the common medium represents its lowest, i.e. most unconscious level
8

(18). Incidentally, it is of interest to note that the appearance of the

first media known in more recent times, namely Fox and his sister,
almost coincided with the beginning of female emancipation in 1848
which was a result of the industrial revolution (19). In the same
revolutionary year of 1848 the Communist Manifesto was published
by Marx and Engels and Pope Pius IX began to prepare the dogma of
the Immaculate Conception of Mary. The history of ideas follows the
law of compensation.

Medium means: in between, neither this nor that, something intermediate, general, neutral, in the middle, a means, agent, mediator,
conveyor. The medial woman is immersed in the psychic atmosphere
of her environment and the spirit of her period, but above all in the
collective (impersonal)' unconscious. The unconscious, once it is constellated and can become conscious, exerts an effect. The medial woman
is overcome by this effect, she is absorbed and moulded by it and
sometimes she represents it herself. She must for instance express or act
what is in the air, what the environment cannot or will not admit,
but what is nevertheless a part of it. It is mostly the dark aspect of a
situation or of a predominant idea, and she thus activates what is
negative and dangerous. In this way she becomes the carrier of evil, but
that she does, is nevertheless exclusively her personal problem. As the
contents involved are unconscious, she lacks the necessary faculty of
discrimination to perceive and the language to express them adequately.
The overwhelming force of the collective unconscious sweeps through
the ego of the medial woman and weakens it, while on the other hand
the ego of the Amazon is strong, just because she keeps herself out of
this abysmal background. By its nature the collective unconscious is not
limited to the person concerned further reason why the medial
woman identifies herself and others with archetypal contents. But to
deal with the collective unconscious demands a solid ego consciousness
and an adequate adaptation to reality. As a rule the medial woman
disposes of neither and consequently she will create confusion in the
same measure as she herself is confused. Conscious and unconscious, I
and you, personal and impersonal psychic contents remain undifferentiated. This may at first be inspiring for the others and in particular
for the man, since the medial woman who senses the archetypal
foundations of his spirit will activate and, maybe, even represent them
for him. She will often personify the impersonal side of his Anima and
thus unknowingly draw him into chaotic turmoil by which she will be
carried away herself. She scents and animates those psychic contents
which should be made conscious, but which do not belong to the
partner's ego and cannot therefore be assimilated without adequate
9

preparation. In this case her influence is destructive and bewitching.

As objective psychic 'contents in herself and in others are not understood, or are taken personally, she experiences a destiny not her own as
though it were her own and loses herself in ideas which do not belong
to her. Instead of being a mediatrix, she is only a means and becomes
the first victim of her own nature. But if she possesses the faculty of
discrimination, the feeling or the understanding for the specific values
and the limits of the conscious and the unconscious, of the personal and
the impersonal, of what belongs to the ego and what to the environment, then her faculty to let herself be moulded by the objective psychic
contents will enable her to exert a positive cultural influence, comparable to that o f the Amazon. In that case, she consecrates herself to
the service of .a new, maybe yet concealed, spirit of her age, like the
early Christian martyrs (20), the female mystics of the Middle Ages
(21) or, within a smaller sphere, she devotes herself to the life-work
of an individual man, like Gottliebin Dittus, who, out of being possessed,
became the collaborator of Blumhardt, whose victory over her demons
released his own best forces (22). Whenever the medieval witches were
not merely the victims of male projections and of greed, they represented the split-off evil and the unacceptable heresy of their times.
,

Our age with its manifold irrational interests offers the medial
woman a good many possibilities of expression, e. g. graphology, astrology, chirology, etc. But these are arts or even professions and are insufficient for those who have no special talent. Consequently it is still
more imperative for the medial woman than for the other structural
forms to become conscious of her characteristic psychology and to
acquire discrimination, so as to become a mediatrix instead of a mere
medium. Instead of identifying herself and others with collectiveunconscious contents --- quite unrelated to reality -- she ought to
appreciate her medial faculty as an instrument and receptacle for the
reception of these contents. But to achieve this she will have to find
an adequate language. Medial women had a social function .as seers,
sibyls, medicine women or shamans in previous cultures and still
have nowadays with primitive peoples. Today, at least, we have .the
language of psychology in which the unconscious is an important and
often vital factor whose inclusion into one's life can not only have a
healing effect, but may even lead to greater consciousness and to being
rooted meaningfully in the laws of the psyche. Mention may be made in
this connection of Stewart White's books on his wife Betty. It is true
that Betty still expresses herself to a certain degree in the language of
the spiritists, but as a human being she was an exceptionally vital person
with a positive outlook on life, who lent herself only hesitatingly and
10

with sound criticism to the messages from the unconscious. They are
therefore easy to translate into the language of modern psychology (23).
Another example of a medial woman, in this case a creative one, is
Ricarda Huch whose mediality, supported by extensive historical knowledge and poetic qualities, evoked historic situations and persons.
Among the great actresses one could mention Eleonora Duse. Strangely
enough, women painters whom one might believe to be best qualified
to give expression to the images of the collective unconscious, are
missing. They probably depend too much on the spirit of the age and
consequently imitate the prevailing style; and they thus remain on .the
surface and within the personal sphere. The objective and collective
psychic contents, however, can only be adequately expressed in an objective language which, apart from art, would have to be a psychological or symbolic one. Just as the Amazon absorbs the impersonal
cultural values of her period and forms her ego accordingly, the medial
woman perceives, and is formed by, the unconscious, germinal background elements of a person, a situation or a period. And just as the
modern. Amazon at first concretely mistook mannish behaviour for
masculine activity, so the medial woman concretely mistook spirits for
the unconscious spirit. Immersed as she is in the collective, unconscious,
it would be her cultural task to find and express its meaning, and in
this way to accomplish 'a life-promoting compensatory function.
,

Similar to the four basic psychological functions, all the four structural forms are inherent to every woman. If possible she will realize
the one which is the most consistent with her nature. By and by, a
second form will assert itself from within. This process, too, runs
parallel to the gradual differentiation of the four basic functions, in so
far as the second form is not the opposite one in our schematic representation except for those cases where the opposite presses up from
the unconscious. Consequently, for the mother for instance, this second
form will be the Amazon or the medial woman; the personal relationship is thus joined by an impersonal one or, vice versa, by a personal
one in the case of an initially impersonally related woman (24). If the
gradual integration of the next structural form does not take place, the
original one will be exaggerated and turn negative. In the further
course of life a third form will have to be dealt with, which usually
lies upon the same axis as the second, but has more of a shadow
character and can be less easily reconciled with the first one. Again
11

similar to the four functions, the fourth form causes the greatest difficulty. The fourth structural form cannot as a rule be lived concretely,
representing too great a contrast to the original character and to reality.
Like the fourth inferior basic function it must therefore be expressed
on the symbolic level. And just as the coming to terms with the fourth
function is the way to psychic totality, the integration of the fourth
structural form of the woman is an approach to the Self.
This task also requires a whole life -- whole both in respect of time
as well as in the intrinsic meaning of a process of change which cannot
be described here. The woman who can intelligently submit herself to
it will find her proper place in this modern world and will fulfill her
cultural task, thus gaining the inner security which is reached when
one's psychic contents the Shadow, the Animus, the Great Mother,
the Wise Woman and even the Self (25) -- are no longer projected
into the environment. As the woman is related to life, it is indeed her
task to get the male involved in life and to make ideas life. But involvement and realization can take place positively or negatively,
consciously or unconsciously, with or without responsibility.

Endnotes
1. The present paper was first read in 1934 in the Psychological Club, Zrich, and
a more detailed version of it in 1948 at the C. G. Jung Institute in Zrich.
Here the topic can only be dealt with schematically and it is assumed that the
reader has a knowledge of the principles of Analytical Psychology.
2. Cf. C. G. Jung: Psychological Types, London 1923, or Collected Works Vol. 6.
3. Instead of structural form one might just as well use the term structural
types since the meaning is that of imprinting or typification, i. e. an
abstraction of individual qualities into a formal denominator of common
characteristics. But in view of the fact that the concept of types in Analytical
Psychology, as mentioned above, has by now its classic application, it may
prevent conceptual confusion, if the term structural forms is used throughout.
4. Cf. Erich Neumann: Lieber den Mond und das matriarchale Bewusstsein
(On the Moon and Matriarchal Consciousness) in: Eranos Jahrbuch XVIII,
Rhein-Verlag, Zrich 1950.
5. In their book Modern Woman; The Lost Sex two American authors, Ferdinand
Lundberg and Dr Marynia Farnham, refer even to anxiety, deep inner tension,
emotional slum. Harper, New York 1947.
6. Cf. also Gertrud von Le Fort: Die ewige Frau* (The Eternal Woman). Josef
Kosel und Friedr. Pustet, Munich 1935.
7. Cf. C. G. Jung: Seelenprobleme der Gegenwart, Wirklichkeit der Seele,
Rascher, Zrich,. Two Essays on Analytical Psychology, Collected Works,
Vol. 7, et al.
8. Cf. C. G. Jung: Woman in Europe, Collected Works, Vol. 10.
9. Cf. also Antoinette Fierz-Monnier: Initiation und Wandlung. Zur Geschichte
des altfranzsischen Romans im 12. Jahrhundert (Initiation and Change. A
contribution to the history of the old French novel in the 12th century).
Studiorum Romanorum Vol. V, A. Francke, Berne 1951.
10. Cf. K. Kerenyi: Tochter der Sonne (Sun Daughters), Rascher, Zrich 1944,
Niobe, Rhein-Verlag, Zrich 1949, et al.
11. Cf. Linda Fierz-David: The Dream of Poliphilo; Pantheon Books, N.Y., 1950.
12. The popular confusion of biological potentialities with psychic structure,
according to which all women are thought to be primarily mothers, is refuted
by ethnological investigations: cf. int. al . Hilde Thurnwald: Menschen der
Siidsee* (People of the South Seas), Ferdinand Enke, Stuttgart 1937, and Spencer
and Gillen: The Arunta, MacMillan & Co., London 1927.
Equally untenable is the postulation of physical motherhood without husband
arid family ties, which shows how the lack of instinct in our time results in a
regression to matriarchal views.
13. Cf. C. G. Jung: Marriage as a Psychological Relationship in Collected Works,
Vol. 17.

12

13

14. Cf. also Alfred T. Plattner: Gliicklichere Ehen (Happier Marriages), Huber,
Berne 1950.
15. The creative and artistic is a category of its own, distinct from the attitude,
functional and structural types. Also the Animus problem is not included
here, as it concerns all women in the same way. Cf. Emma Jung: Ein Beitrag
zum Problem des Animus in C. G. Jung Wirklichkeit der Seele:
16. An historical example is Catharine of Siena who, both modestly and decidedly,
shook up Pope Gregory XI and induced him to return from Avignon to Rome.
Cf. Ferdinand Strobel: Katharina von Siena. Politische Briefe (Catharina of
Siena, Political letters), Benziger &. Co., Einsiedeln 1944.
17. The niece of the younger Pitt and adventurous queen of the Druses. -Cf. her biography by Joan Haslip, Penguin Books.
18. Cf. in al. Fanny Moser: Der Okkultismus (Occultism), Orell Fiissli, Zrich
1935.
19 . John Stuart Mill: Principles of Political Economy, 1848, and The Subjection
of Women, 1869.
20. Cf. Marie-Louise von Franz: Die Passio Perpetuae in C. G. Jung: Aion,
Rascher 1951. (Eng. Transl. Spring: 1949)
21. Cf. Mechthild von Magdeburg: Das fliessende Licht der. Gottheit (The
Flowing Light of the Godhead), ed. by Mela Escherich, Gebr. Paetel, Berlin 1909,
and Das Leben der Schwestern von Toess (The Life of the Sisters of Toess),
described by Elsbeth Stagel, Rotapfel-Verlag, Eilenbach-Zrich 1923.
22. Cf. Friedrich Zndel Joh. Christ. Blumhardt, Brunnen-Verlag, Giessen and
Basle 1922.
23. Cf. Cornelia Brunner: Betty. A Way of Individuation, in: Inward Light
No. 27, 1950, Washington.
24. Of course, this is nojudgement of value regarding the capacity to love of the
four forms, but a reference to the different types of their relatedness. Love,
moreover, is a complex structure, not only instincts and feelings, but also a
particular attitude.
25. Cf. C. G. Jung: Two Essays on Analytical Psychology, Collected Works, Vol.
7, and Archetypes of the Collective Unconscious, Collected Works, Vol. 9.
,

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