From the biological point of view, all human beings possess both male and female traits. Yet, it is the social norms that define gender differences, emphasizing femininity and masculinity. As a result, every individual strengthens the characteristics of their normal gender whereas the aspects of the other gender lose prominence and fade away. However, anima, i.e. the feminine inner personality, and animus, i.e. the masculine inner personality, tend to appear in dreams, imaginations, myths, literature and the like. In the present article, two manifestations of animus, i.e. 'the beloved man (the ideal man)' and 'the inner companion' in Persian literature and culture are studied. Using an analytic and descriptive method, it will be shown that one of the manifestations of animus in the unconscious of Iranian woman is rooted in a prototype; it most probably is Mithra.

Introduction: Jung, considers the subconscious mind of man to be the female and male cross-poles of Anima and Animus. Anima's archetype is half feminine in the male psyche and Animus is half masculine in the female psyche. These archetypes are influenced by the relationships and behaviors of the family, especially the parents, in the presence of each individual, and can change his personality under the circumstances of his community and life. The oneness and homogeneity of these archetypes will cause human development, and the domination of each of these cross-poles in the individual will make a series of traits and characters that can be studied from a psychological perspective. These images are unconsciously depicted in the works of artists. GhaemMaghami, as a contemporary lady poet, has also unconsciously expressed these archetypes in his poems in various ways (positively and negatively). Methods: The present study, with the aim of navigating the hidden layers of the ideas of Jaleh Ghaem Maghami using psychological critique and utilizing Jung's thoughts, tries to use a descriptiveanalytical method based on library studies, all the positive and negative manifestations and effects of the anime's pattern in Esteghim and Diwan. They express graphs. Findings: the frequency of positive aspect of animus is higher than that of negative side in her poems, 74. 74% of findings present positive aspects of animus and25. 26% of findings indicates negative aspects of animus. The initial formation of these archetypes is positive when she is single, but after marriage and quitting her child because of the divorce, the negative presentations begin to realize.

According to Carl Gustav Jung, The Archetypal themes (like creation and death) and images (like mountain and numbers) are rooted in basic archetypes. The self, the shadow, the anima, the animus, and persona are the main archetypes. In "mythological criticism of depth", it is necessary to use these archetypes for analyzing and decoding of myths. In literature and literary critical texts, they are not analyzed from mythological criticism point of view.The present article tries to study the function of one of these archetypes, namely the animus, in epic myths, especially Shahnameh, from mythological criticism point of view.

According to Carl Gustav Jung, The Archetypal themes (like creation and death) and archetypal images (such as mountain and numbers) originate from basic archetypes. The self, the shadow, the anima, the animus, and persona are the main archetypes. In "mythological criticism of depth", it is necessary to use these archetypes for analyzing and decoding of myths. In literature and literary critical texts, they are not analyzed from mythological criticism point of view.In the present article, the author tries to study the function of one of these archetypes, namely, the animus, in the epic myths, especially Sha hn a meh, from mythological criticism point of view.

In Jung's analytical psychology model, the mental part of human beings consists of male and female elements and only the agreeing side or element is evident and the other side is hidden. The animus or inner male is the masculine side of woman and responsible for masculine behaviors that influences subconsciously her behavior, performance, speech, and mental life. Jung believes that if a woman can control her inner force and compromise with it she will show its positive masculine characteristics and if she cannot control it she will show negative masculine characteristics. This inner force of women’ s mental issues manifests itself in various positive and negative forms. Female poetry is one of the main manifestations of the animus. The study aimed to discover the manifestations, meanings, and implications of animus in Nazik al-Malaika’ s poems, as one of the pioneers of form and content revolution in contemporary Arabic poetry. Lack of a systematic analysis of the masculine aspect of Nazik Al-Malaika’ s poems, as one of pioneering female contemporary Arabic poetry, which uses psychological approaches was identified to be necessary. The results showed that in her individuality realm, she sometimes is in peace with her male side and sometimes she struggles with it and puts her psychological life in danger. Moreover, the dominance of desperation in her poems shows that she has usually been unsuccessful in dealing with the influencing force. Therefore, the negative aspects of animus are more manifested in comparison with positive aspects.

Man and woman are each others' anima and animus. According to a myth narrated by Aristophanes, man and woman are completed after they find each other. The writer of this article first discusses anima and animus that are inner feminine and masculine parts of man's and woman's personalities in. analytic psychology of C. G. Jung. He then traces the descriptive line of the above mentioned aspects in the poetical works of two contemporary poets, Shamloo and Forough and compares them.

Archetypes are common aspects of perception that appear in different places and times in identical forms namely the instinctive thoughts in the nature of all human beings. "Epopee of korogli " is the epic-lyrical poem that describes the story of "Roshan", the hero of the judges of the Turkish nations that is known to korogli. This work is very rich in terms of common archetypes among the nations.This article studies descriptively and analytically the various symbols and manifestations of anima and animus in that. Important archetypes of anima can be seen in various forms in that are: the anime and the mother in the faces of natural phenomena as Chanlibel and Qushabulagh and helping old women ,the beloved anima in the faces of Momeneh and Negar and the anima and guide in the face of Negar also. Of course, because of the special position of women in Azerbaijan, the role of the anima as the guide is more important, that without Negar, achieving individuality of hero is impossible. Introduction Archetypal criticism is one of the types of literary criticism that it is also known as a mythical critique. This type of critique studies each literary work as part of the whole of literature. The principle and basis of archetypal criticism is that archetypes, images, characters, narrative designs, and sub-themes are present in all literary works and in this way, they provide a basis for studying of the interactions of the work.(makāryk,1384:401) Today, the psychoanalytic critique of fictional characters that deals with the exchange of literature and psychology ,is very important. Although the recognizing of human personality, is generally difficult, however, today the characters of literary and fictional works are criticized psychologically like real human beings, because the characters of literary works are the thoughts of poets and writers and since the poet is always influenced by her thoughts and his psychic world influences his works ,then psychoanalysis of their works can be effective in recognizing the actions, behavior and mindsets of the creators of the work and its contemporaries. Psychologists have also paid attention to this, As Adler believes that the great poets of the world of literature have realized many important points of deep psychology and these points can be seen in the pure and original combination that they have given to their active characters , as can be estimated from them, a set of human problems can be reached.(Adler,1370:227) Epopee of krogli is the epic-lyrical poem that describes the story of "Roshan", known as krogli, the judge hero of the Turkish nations. This article examines the archetypes of anima and animus based on the character of krogli. Because the creators of works of art connect with the past and the future by connecting with archetypes, Studying these two archetypes in a literary work creates an opportunity that The reader becomes acquainted with the archetypes, behaviors, and psychological struggles of the characters in the story this is also important from the point of view of the psychology and anthropology of the narrative people. Research methodology The research method in this article is descriptive and analytical that studies the Symbols and manifestations of anima and animus of Korogli, the Turkish national hero, based on the narration in epopee of korogli and analyzes them based on Jung's analytical psychology.3-DiscussionEpopee of korogli ,the work of Sakineh Rasmi, is an epic-lyrical poem.It has been published in 206 pages by the Academy of Persian Language and Literature and Shahriyar Research Foundation. ThisEpopee is the story of Korogli, the epic hero of the Turkish nations, who is as symbol of justice and trial.In different narrations, this hero is mentioned with different names: Koraogli, Kanjum, Roshan, RanpolRoshan, Roshanayr, QaraOglu, Roshan Ali, Korada, BillOglu. However, in most Azerbaijani narratives, Korogli's real name is "Roshan" and his father's name is "Ali Kishi".ThisEpopee is based on according to the narration of Mohammad Hassan Tahmasb, the unfinished story of Yashar Kamal and the research works of Iranian, Azerbaijani and Turkish scholars and according on epic spirit of the hero, composed in the rhythm of Motagareb (Faolon ,faolon ,faolon , faol).Korogli, like other heroes of mythical stories, meets his animabecause the hero's journey is not complete without meeting his animaand in this Epopee, the anima manifests itself in three forms: an exemplary mother , beloved anime, and guide anime. In this narration, there is no mention of Korogli's mother but in addition to the helper old women who help the hero in reaching toanima and find the Girāt, who is in fact the symbol of the hero’s ego; sometimes the mother is an exemplary mother, not in the image of a woman, but appears in the form of natural phenomena. Chanlibell the mountain who shelters the hero with his companions and Qushabulaq, which gives him the poetic, heroic, fighting and terrifying power against the enemy are the symbol of the anima ,s mother .His guide anima is Negar that embodiment of Sophia and Dainand as has been said that her wise same as korogli,s sword. That is why Chanlibell's coherence depends on her existenceand without her, the heroic process will never be possible4-ConclusionEpopee of korogli, which is the story of the greatest epic hero of the Turkish nations, is very rich in terms of myth.Anima's archetype that manifests itself in this epopee as mother, beloved and guide.Ancient symbols of the Korogli,s anima archetypes can be seen on the faces of Chanlibell, Qushabulagh and the old helper ladies, Mo'meneh, and Negar. However, in this story, like many other stories, there is no mention of the hero's mother but this archetype is manifested in the faces of exemplary mother .The most important symbol of the exemplary mother is the Chanlibell and Qushabulagh .Chanelbell shelters hero and his allies and Qushabulagh makes her wise as he gives him a terrible slogan and a crushing enemy that will never surrender to any enemy, givespoetry and generosity to gain popularity among the peopleand gives combat power that can stand up to the Honkar and by reaching this spring that the hero reaches individuality for the first time..Helping old women who help his reach to beloved anima .The Momeneh his beloved anima by passing through her, the hero achieves another anima, namely Negar, which is more exalt. 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Anima and Animus are two ancient and very famous models in literature, which were first proposed by Psychologists like Jung. This image has been repeatedly presented by researchers out of the poems of different poets. The ancient pattern Anima is a semi female part of men and Animus is the semi male part of women.The formation of these ancient patterns is influenced by the mother and father and it may change depending on individual and social circumstances. A sense of oneness with the ancient model will lead in maturity of personality. Safarzadeh has unconsciously presented these images in his poems in different forms. The initial formation of the image in the family is very positive, but in some circumstances it may appear nagative.

The versified Banu Goshasp Nameh has its root in the collective unconsciousness of the Iranian nation. This work lends itself to the Jungian analytic psychological approach which is highly regarded in the literary criticism. The purpose of this research is to analyze anima and animus in the psyche of the characters of the verse. These two factors have great impact upon the creation of events and happenings in the story and provide ample grounds for conflicts among the story characters. One comes across the anima in Faramarz, Shideh, Tamartash, Banu Goshasp’s Indian suitors and Iranian heroes. Animus archetype is found in Banu Goshasp. These two archetypes have motivated the story characters to do different actions. This article aims to study the factors in creating the anima and animus based on the Jung theories.

Various intellectual schools have proposed different ways to study myths. Jung, one of the pioneers of psychology, discusses about the depths of collective unconsciousness and archetypes. Animus as the unconscious masculine side of a woman, and anima as the unconscious feminine side of a man, are two Jungian archetypes that help us to know unconsciousness. Also, according to Jungian thought, much of the unconscious is manifested through myths. The mythological narratives of different nations about the Moon are good platforms for the study of unconscious and archetypes. Based on Jungian concepts of animus and anima and archetypal relationships, in the present article, the common beliefs of the nations about the myth of Moon are reviewed and the dual nature of Moon and the union of opposite views about it are shown.