the unconscious, the animus and anima. It now really seems to be time for us to take this problem of the opposites seriously in hand, so that Kari Woodenskirt can appear in a golden dress and the hunter can learn to solve the riddles of the evil princess, that is, of his moodily destructive anima. For the relationship between the sexes has more than a biological significance and more than a significance for the harmony of human relationships. Beyond those, it seems to have been chosen by nature to serve the development of consciousness and the realization of the Self; for without a deep psychic relationship and interaction with a member of the opposite sex, one cannot become conscious of one’s animus or anima. And as we have seen, these in turn are linking figures, which mediate our relationship to the real inner core of our psyche, the Self. On the level of its deepest background, the problem of self-affirmation is fused with that of individuation or selfrealization, that is, the gradual maturation and growth to consciousness of a more complete inner personality or to psychic wholeness.
Notes 1. Mysterium Coniunctionis, CW 14, para. 104, p. 89. 2. Nordische Volksmärchen (Nordic Folktales), in Die Märchen der Weltliteratur, vol. 2 (Jena, 1922), no. 27, p. 146. 3. Cf. “Der Jäger und der Spiegel, der alles sieht” (The Hunter and the Mirror That Sees Everything), in Chr. Hahn, Griechische und Albanesische Märchen (Greek and Albanian Fairy Tales), vol. 1 (Munich, Berlin, 1918), p. 301. 4. Nordische Märchen, in Die Märchen der Weltliteratur, Norway volume, p. 22; and Deutsche Märchen seit Grimm, vol. 1, p. 237.