23. 24. 25. 26.
relating many parallel examples. Concerning the significance of the idea of complementarity in psychology, see C. G. Jung, The Structure and Dynamics of the Psyche, CW 8, para. 545; and C. A. Meier, “Moderne Physik—Moderne Psychologie,” in Die kulturelle Bedeutung der Komplexen Psychologie (The Cultural Significance of Complex Psychology) (1935), pp. 349ff; and W. Pauli, “Die philosophische Bedeutung der Idee der Komplementarität” (The Philosophical Significance of the Idea of Complementarity), in Experientia, vol. 6 (2) (Basel), pp. 72ff. Cf. C. G. Jung, CW 8. Cf. W. Pauli, “Die philosophische Bedeutung der Komplementarität.” The same state of affairs, which Jung describes for psychology in general in The Structure and Dynamics of the Psyche (paras. 440ff.) holds particularly true for the description of the archetype. Jung even goes so far as to assert that it is not even certain that the archetype can be described as psychic in nature. From Märchen aus dem Donaulande (Fairy Tales from the Valley of the Danube), in the collection F. van der Leyen and P. Zaunert (eds.), Die Märchen der Weltliteratur (Fairy Tales of World Literature) (Jena: Diederichs Verlag, 1926), pp. 92ff. The story comes from Styria. I have retold it in a shortened form. A Keuschler or Keuschlegger is a small farmer who possesses a Keusche (hut) and a couple of goats or a cow at the most. For an immensely comprehensive collection of parallels to “Mary’s Child” and thus also to this fairy tale, see J. Bolte and G. Polivka, Anmerkungen zu den Kinder- und Hausmärchen der Brüder Grimm (Commentary on the Brothers Grimm’s Fairy Tales), 5 vols. (1913ff.), vol. 1, pp. 13ff. Hereinafter this work is abbreviated as B-P. Cf. the remarks of Pater Pramberger in his introduction to Märchen aus dem Donaulande. For example, in fairy tales of the Amor-and-Psyche type. For example, in “Hansel and Gretel,” “Little Brother and Little Sister,” and so on. The anima has both an archetypal and a personal aspect; in this case of