psyche". Under the Self's guidance, a succession of archetypal images emerges, gradually bringing their fragmentary aspects of the Self increasingly closer to its totality. The first to appear, and the closest to the ego, would be the shadow or personal unconscious - something which is at the same time the first representation of the total personality, and which may indeed be at times conflated with the Self. Next to appear would be the Anima and Animus, the soul-image, which may be taken as symbolising the whole Self. Ideally however, the animus or anima comes into play in a mediating role between the ego and the Self. The third main archetype to emerge is the Mana figure of the wise old man/woman - a representative of the collective unconscious akin to the Self. Thereafter comes the archetype of the Self itself - the last point on the route to self-realization of individuation. In Jung's words, "the Self...embraces ego-consciousness, shadow, anima, and collective unconscious in indeterminable extension. As a totality, the self is a coincidentia oppositorum; it is therefore bright and dark and yet neither". Alternatively, he stated that "the Self is the total, timeless man...who stands for the mutual integration of conscious and unconscious". Jung recognized many dream images as representing the self, including a stone, the world tree, an elephant, and the Christ. Perils of the Self Von Franz considered that "the dark side of the Self is the most dangerous thing of all, precisely because the Self is the greatest power in the psyche. It can cause people to 'spin' megalomanic or fall into other delusionary fantasies that catch them up", so that the subject "thinks with mounting excitement" that he has grasped the great cosmic riddles. He therefore risks losing all touch with human reality. In everyday life, aspects of the Self may be projected onto outside figures or concepts such as the state, God, the universe or fate. When such projections are withdrawn, there can be a destructive inflation of the personality - one potential counterbalance to this being however the social or collective aspects of the Self. Evolution of the Jungian concept of Self Young-Eisendrath and Hall write that 'in Jung's work, self can refer to the notion of inherent subjective individuality, the idea of an abstract center or central ordering principle, and the account of a process developing over time'. In 1947 Michael Fordham proposed