The method of logogriph, which I had learned at faculty from one of my teachers, consists in seeking inside of one word in the purpose of finding there another word (or words). This method is quite simple and could be a very good way to find hidden words, with strong meanings, within another words. In a daily dialogue or if we would try to apply this method to an ordinary word the logogriph could appear to us as a method of little importance. Instead, when we choose to apply our method to meaningful literary constructions as are the proper names which belong to gods and goddesses or denote powerful and 'heavy of meaning' concepts, we would see that this method will become more interesting than we would have been tented to consider it in the first place.
C. G. Jung said that our mind is divided between conscience and unconscious, the first one taking or having the same gender as our physical body, while the second one being always by a contrary sexual value. More exactly, for a man the gender of his conscience will be, in most of the cases, the same with his sexual or physical gender, in which case his unconscious will be female. In the case of the women the things will stay exactly in an opposite way. Embodied in his theory of archetypes, this inversion could be understood as follows: our unconscious has a gender identity and this gender identity will be always countersexual versus our conscience. Jung integrated this empiric proof into his larger theory of archetypes saying that this kind of unconscious mental level could be named animus for women, and anima for men. Therefore, our unconscious will take a counter-sexual value, and this fact will be true not only on a lexical level, but will be true indeed, searching the proofs right in our minds. More exactly, our personal unconscious will be personified counter-sexually, fact which explains the names chosen by Jung to denote it, animus - a male name for women's unconscious and anima - a female name for men's unconscious.
This belongs to Jungian theory of archetypes, theory which is based on the main distinction between conscience and uncounscious. In this theory Jung asserted that only our socially avalaible and desirable mind's contents - as thoughts, emotions, and so on - will be kept in conscience, shaping the so called persona: the social archetype. 'Persona' means 'mask' in Latin. In most of the cases, every human individual has at least two personae, therefore, each human must own at least two pictures about himself or herself which are made in synergistically social tension between citizens of the society. Quite often one from these two social masks are used in social frames as jobs, social life, circle of friends, while the another one is used at home, with our relatives. But our personae are compatible one with another one - below a certain level, of course - making together our conscious attitude, but there still are cases when it's possible that an individual to owns just one persona. In opposition, every human, man or woman, has an uncounscious, where our counter-socially mind contents are kept, hidden by the eyes of society. To this category belong ours counter-sexually features.
In the first place, when Jung had conceived his theory of archetypes, he had prefered the aforementioned names of persona and personae in matters concerning our conscience, and the word 'shadow' or 'slave' when he spoke about our personified uncounscious. He used this words thinking about its psychogenesis - because uncounscious is populated with mental contents after the psychological process of repression, that meaning that not only counter-sexually thoughts and emotions could be placed there. But, after a proper view, we should see that, normally, our counter-sexual features would be introduced in the process of repression, fact which explains this shade of meaning of these functional concepts.
If we would like to apply this theory to the whole world or Universe - and that inference is true in accordance with the Jungian statement about the unique substantial nature of the whole Universe (theory which says that the entire world is composed from a single type of substance, and this one has a mental nature, that meaning that the entire Universe would be psychoid) - then we could apply this kind of distinctions to an universal scale or to gods of various cultures. That means that we should be able to use Jungian concepts personifying the whole Universe and, as Jung himself told us in his wonderful intellectual legacy, if we would think that God himself is the conscience of the world, then would be very likely that God-world does have his own universal uncounscious. From a sexual point of view this universal uncounscious could be called "the bride of God" - something as Sophia - which had been the name of the wife of God in early Christianity. Instead, in accordance with a more general and more vague point of view, this universal uncounscious would be named "Devil".
Beginning from here we can see the analogy between the theory of archetypes conceived by Jung and the literary method of logogriph. More exactly, when we would apply the logogriph to certain names of deities we would find interesting similitudes. Such similitudes does exist if you analyze the literal structure of a group of four words, words which denote four main deities of Egyptian pantheon. These gods and goddesses make together two divine couples, one of them - belonging to 'the right side' - being composed from divinities of light, while the another one belongs to 'the left side'. These gods are Osiris and Isis, respectively, Seth and Nephtys. If you'd try to see the literal structure of these proper names, then would be very easy for you to find that the name of the positive god, Osiris, contains in itself the entire name which stays for his wife and sister, Isis. Instead, in the case of the other couple, the things are exactly in the opposite way, that means that the proper name of Nephtys contains in itself the whole name of his husband and brother, Seth. This assymetrical symmetry should have to be more interesting because it respects the psycho-dynamic conditions held and asserted by Jung in his theory of archetypes: Osiris would stay for human conscience and Isis for his uncounscious, and if this sentence would be elevated to a macrocosmic level, then we would speak about God and his anima. Instead, Seth, as an expression of human/man unconscious, is entirely contained in his wife name. That would be as though through this pair of deities we'd have a representation of the case that resides in a human conscience which is dominated by his unconscious. Knowing that these holy names, transliterated from ancient Egyptian language to a Latin alphabetic form, respect their original phonetic form we'll be bind to recognize the validity of this method of logogriph, whose application became successful at least in this example, with the only amendment that though the logogriph must be used together with the method of anagram.
'Logogriff ' is composed from two Greek words, logos, which here signifies 'word' and 'griffe', which means 'claw'. In conclusion, 'logogriff' means 'to scratch the matter, the literal matter of a word'.
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