59 pages 1-hour read

Anima Rising

Fiction | Novel | Adult | Published in 2025

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Chapter 25-AfterwordChapter Summaries & Analyses

Content Warning: This section of the guide includes discussion of sexual harassment, graphic violence, physical abuse, death, gender discrimination, mental illness, suicidal ideation and self-harm, and emotional abuse.

Chapter 25 Summary: “Among the People”

Wally takes Judith and Geoff to Judith’s appointment with Jung. They stop first for coffee at Café Central, a shop Baumann mentioned that Wally pretended to know. They see Walton following them with two strong young men. Wally wants to choke them out; she’s been practicing on Egon, inspiring him by tapping into his nascent self-loathing. Judith tells her to relax.


Jung hypnotizes Judith and asks about her third death.


Judith spent more than 10 but less than 100 years in the Underworld. Humans were never in the Underworld long enough to “become individuals” before they moved on (310), so Judith preferred to spend time with Sedna, Raven, and Nanook, the bear god, because they are complex and interesting. Judith returned to the living world after the glacier melted and Indigenous hunters found her body. A shaman believed her to be Sedna because of her European features and brought her to his village. Judith lived among the People, marrying Innik, a man whose wife had died in childbirth. Judith raised his children, but couldn’t get pregnant or lactate, so Innik married a second wife, Pinga, as well. Innik, Judith, and Pinga lived together in harmony as a family; Judith began to find sex with Innik enjoyable. Eventually, Innik and Pinga died of old age. Judith married an older man named Tonraq. Though Tonraq had children and grandchildren, he resented Judith’s inability to conceive. He took her out hunting on the ice and abandoned her. The village searched for Judith and found her protected by a female bear. Judith told the bear to kill Tonraq. Then Sedna told Judith to kill all the villagers, demanding a sacrifice.


Judith is not surprised by her memories of murder, which worries Jung. When Jung still insists that Judith’s memories are inventions of her subconscious to hide trauma, Judith brings Geoff into the office and asks him to show his giant wolf form. Jung is convinced.

Chapter 26 Summary: “Posing a Threat”

On Judith’s next session, Baumann tells them that Jung is gone and gives them a letter. Jung writes that he and Freud had a disagreement over Judith’s treatment, and Freud revoked permission for Jung’s use his office. Jung asks Judith to come see him in Basel, Switzerland, and to have Klimt pay for it.


Wally finds Egon drawing two other women from their apartment block, which hurts her. Egon refers to Klimt as a genius of the past. Wally rushes to Klimt’s studio. Judith tells Klimt about Jung’s offer and his disagreement with Freud. She reveals another reason Freud now refuses to allow Jung to use his office: Geoff vomited a half-digested baby walrus onto the carpet. Klimt struggles to understand how Geoff could eat an entire walrus. Wally interrupts and runs to Judith for comfort over Egon’s betrayal. Klimt agrees to pay for Judith’s trip if she poses for the portrait’s preliminary sketches.


Judith reports that after she left Freud’s office, she visited Walton and agreed to give him regular blood transfusions. However, she refuses to live in an English estate or feel owned by him. She also demanded he stop following her. In response to her demand for independence, Walton insulted her, calling her low class. Judith threatened to kill him and shot one of his minions in the leg, promising to return in a week.

Chapter 27 Summary: “Dog Gone”

Judith departs for Basel after a week of posing for Klimt. He ensures she has enough money and promises to look after Wally. After Judith leaves, Commandant Kruger appears and demands the truth from Klimt.


Judith travels by train to Basel. Diderot, Jung’s graduate assistant, greets her, shows her to her flat, and returns the next morning to escort her to Jung’s office. Jung has concluded that Akhlut’s physical presence in Geoff proves his theory of collective subconscious. Judith doesn’t know if Sedna and Raven manifest physically in the world, but Raven is a shapeshifter and could be anywhere. Jung asks if Judith is shapeshifter. She suddenly recalls transforming into a bird with sharp wings like Raven during her encounter with Thiessen; when she tried to fly, she ripped his head off.


Ethically, Jung must report Judith for murder, but that would mean admitting that he believes her memories are real, which nearly made Freud diagnose him as neurotic and ruined their professional relationship. Jung decides to ignore his legal obligation and continue uncovering her past. Jung asks about loneliness, but Judith only feels alone when Sedna and Raven are quiet in her mind. Diderot interrupts their session to deliver a telegram from Klimt that warns Judith to stay away from Vienna: Kruger knows the truth about Thiessen’s death. Judith goes outside to find Geoff missing, lured away with pastries. She and Diderot search for him together.

Chapter 28 Summary: “When I Say Your Name”

Diderot and Judith search until midnight. After Diderot gives up and leaves, men including Walton attack Judith and try to capture her in a net. Then, another group of men intervenes. A short man shoots Walton in the heart and commands his servants to take him home, as he’ll wake up healthy. The short man calls Judith by her real name: Elspeth Lindsey, daughter of James and Elizabeth, born in 1779 in Northumberland. She and her brother James were entertainers, and Adam murdered them in 1799. The short man introduces himself as Waggis, Victor Frankenstein’s assistant, who has always loved her.


As Waggis and Judith ride in his carriage, Waggis shares his story. He injected himself with Judith’s blood while she was catatonic in Victor’s Scottish manor. He felt close to Judith, talking with her like a friend despite her catatonia. Waggis has died twice, one at the hands of violent villagers who distrusted the lightning he produced in the laboratory, and once by suicide, overcome by grief at losing Judith. Dying keeps Waggis and Judith young; Walton has aged because he hasn’t ever died. Walton will wake up from the gunshot healthy and immortal, but old. After learning that Walton found Judith and sent Thiessen after her, Waggis hired Van Beek to find her first, but an intermediary in Amsterdam scrambled the message and led Van Beek to use violence. Waggis promises Walton won’t be a problem, as immortality is his only goal.


Judith tells Waggis about the Underworld, Raven, and Sedna. She thinks she can transform and move between the Underworld and the Above like Geoff. Suddenly, Judith transforms into her bird form. Raven assures her that she can fly. Judith suggests strangling Waggis to death so that he can visit the Underworld with her.

Chapter 29 Summary: “Vienna Waltz”

Wally receives a telegram from Judith promising that Judith is safe. Wally continues her relationship with Egon for three years, waitressing at Emilie’s café in the mornings and modeling in the afternoons. During WWI, Egon travels and shows his art. He gets engaged to model Edith Harms, but makes her sign a contract that he can go on vacation for two weeks a year with Wally. Heartbroken, Wally moves out and studies to become a nurse.


Meanwhile, Alma Mahler marries Gropius and bears him a daughter before leaving him for Oskar, who dies in the war.


Wally struggles to make ends meet, so she asks to model for Klimt again. He paints her in the evenings after her classes. After finishing school, Wally travels to Dalmatia to serve as a war nurse. She contracts scarlet fever and nearly dies in a war tent. Judith arrives, injects Wally with her blood, and smothers her with a pillow, granting Wally immortality.


Egon marries Edith and goes to war but never sees combat. Emilie and Klimt never marry; Klimt has two more children with Ella. Klimt, Egon, and Edith all die during the Great Influenza pandemic in 1918.

Epilogue Summary: “Klimt in the Underworld”

Klimt sees Judith after he dies and enters the Underworld. Judith explains that she can go back and forth from the Underworld to the Above. Although usually, people mix into a combined consciousness before reincarnating into a new body, Klimt will remain himself in the Underworld as a Squirrel Person: Because of the kindness he showed her, Judith has advocated for him. Klimt notes Judith’s feathers, which appeared in the portrait he painted of her. Judith says goodbye to Klimt.

Afterword Summary

Moore discusses the historical background for the novel. He visited Vienna in 2015 and found the city fascinating. Pre-WWI Vienna was home to many famous and influential men; as Moore researched them, he found a number of “extraordinary” women, too (369). He chose 1911 because this was the year when Mahler died, Klimt introduced Wally to Egon, and Freud and Jung ended their friendship. Moore clarifies the difference between historical reality and his alternative version of history: Most of the characters are based on real people, but the dialogue and character interactions are inventions.


Moore addresses Klimt’s relationships with women. Klimt frequently painted models nude and had sex with his sketch models. Moore places this behavior in historical context. There were few job options for working class women in early 20th century Vienna, so modeling for Klimt may have been an “opportunity” to avoid the more common resort of sex work (372). None of Klimt’s contemporaries criticized him for his sexual practices. Klimt paid his models fairly and occasionally helped them with rent. The age of sexual consent in Vienna in 1911 was 14; Ella Huber was 15 when she became pregnant with her first child with Klimt. Klimt fathered between eight and 13 children, and he provided for eight of them in his will.


Emilie and Klimt’s relationship resembled Moore depiction: They had a close friendship and sexual relationship, though they never married. Klimt and Wally’s connection likewise is drawn from history: Klimt introduced Wally to Egon and painted one portrait of Wally after she began nursing school, though Moore imagines it as a favor. Wally and Egon’s relationship also follows historical record, though little is known about Wally outside of her links to men. To make Wally unique, Moor decided to “portray her as resilient, clever, loving, courageous, resourceful, and funny” and turn the novel into “Wally’s book” (x) by imagining episodes like Wally trying to break Egon out of jail in Krumau. Alma Mahler’s life in the novel follows reality, but Moore compresses the timelines, making Oskar Kokoschka commission the doll in 1911; actually, this happened in 1918, when he returned from war after being presumed dead.


Moore draws on Inuit, Haida, and Tlingit mythology in his construction of Raven, Sedna, Akhlut, and the Underworld, though he takes significant creative liberties with the characters and afterlife system. Judith’s four deaths are a tribute to a Crow Shaman Moore once met, who claimed to have died four times, learning all languages after his fourth death.


Moore constructs Freud and Jung’s relationship from a collection of letters dating 1907-1912. The letters describe their friendship ending over Freud’s unwillingness to acknowledge the supernatural and him diagnosing Jung with neuroses. Freud also believed all of women’s mental disorders stemmed from sexual trauma, which Jung disagreed with. Jung didn’t publish his theory of collective subconscious until the 1920s, but Moore moves it up to 1911. Hitler’s brief appearance is factual: Hitler lived in Vienna in 1911 and was a contemporary of Egon, though Moore isn’t sure if he ever met Egon or Klimt in reality.


Moore also borrows characters from Mary Shelley’s novel Frankenstein, imagining that the bride of the creature survived instead of being torn to pieces by Victor Frankenstein. The Great War, or World War I, only appears at the end of the novel because Moore chose to “treat it more like a bus of noisy tourists” driving by the narrative (x).

Chapter 25-Afterword Analysis

The final chapters tie together the key themes and character arcs of the novel. Judith finally discovers the full truth of her existence, resolving her character development and effectively Recovering Selfhood After Trauma. As Jung and Judith attempt to determine whether the stories she tells under hypnosis are true, the novel considers the value of metaphorical and literal understanding of the past. Jung grasps for logic, attempting to merge his scientific bent and his more otherworldly theories when Judith’s story pushes past the bounds of realism: “how do we reconcile you being on the ice for lifetimes and somehow ending up in Europe, in the twentieth century?” (318). Unlike Freud, however, who dismisses Judith’s narrative entirely and wants to replace it with a cookie-cutter version of sexual trauma, Jung finds value in Judith’s purported experiences as revelations of the collective unconscious. However, Judith can only interpret her mental imagery as straightforward memories: “So I remember these things, these people, these gods, as real, but they aren’t?” (318). Judith’s lived experience feels completely authentic to her; she doesn’t need to find a scientific explanation for why she has died and resurrected over and over. Both sides of this disagreement position the fantastic as a way of accessing selfhood, tying the novel’s genre to its historical antecedents.


Several plot strands in the novel explore the nature of ethical obligation. Most obvious is Klimt’s wrestling with what he owes to the women whom he paints; his increasing discomfort with the way he uses their bodies reveals his growing awareness of moral practice. In this section, characters must face a different question of ethics: Do magical beings have ethical obligations to humans? When Jung accepts Judith’s narrative, he realizes that he should report her confessing to killing Thiessen to the police. Perhaps the action was in self-defense, but it was still a brutal slaying that should be adjudicated. However, Jung decides to shirk this obligation; he both has trouble assimilating the existence of the supernatural, and cannot fully wrap his mind around what such power owes to those it harms: “I would have to admit that I believe you, and at this point that is not something I can do. What you’ve shown me fundamentally changes the reality of existence for all mankind, and not necessarily for the better” (341). Jung’s theory of collective subconscious posits that various mythologies feel real to different groups of people, but imagining the gods as material reality is a step farther than he is willing to go. The question of divine ethics recurs in Judith’s memory of Sedna demanding the extermination of an entire village of Inuit people as retribution for one man’s transgression. This vicious collective punishment falls far outside what humans consider morally acceptable—but it also foreshadows the coming brutality of WWI, an event where killing on a previously unimaginable mass scale was subsumed into human understanding as justifiable.


Klimt’s growing self-awareness transforms The Power Dynamic Between Artist and Muse. Klimt’s interrogation of his practice doesn’t lead him to change his behavior, but it does reform his perspective on his models. When Wally laments Egon’s infidelity, Klimt’s reaction is paternal: “‘Oh, child,’ Klimt said. He held his arms out for [Wally] to come to him for an embrace. In his long blue caftan, he looked like a paint-spattered saint offering absolution. ‘You can’t fall in love with them’” (325). By addressing Wally as “child,” Klimt indicates that he now sees her as generationally removed and needing protection, rather than as a viable sexual partner. Likewise, the comparison of his hug to that of a “paint-spattered saint” portrays his physical affection as chaste absolution and comfort for Wally’s pain. Acknowledging Wally’s heartache with his empathetic and commiserating tone, he indirectly blames himself as one of the “them” that no one should “fall in love with” and also distances himself from Egon’s cold cruelty. Klimt may have relationship with his models, but he will no longer objectify them in the same way as “they” do. This change of attitude earns Klimt the honor of remaining himself among the Squirrel People in the Underworld after his death: Judith shows him mercy because of his kindness and his growing understanding of the way he exploited the women in his life.

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