The knowledge of the heart is in no book and is not to be found in the mouth of any teacher, but grows out of you like the green seed from the dark earth. Scholarliness belongs to the spirit of this time, but this spirit in no way grasps the dream, since the soul is everywhere that scholarly knowledge is not.

My friends, it is wise to nourish the soul, otherwise you will breed dragons and devils in your heart.44

Therefore he who strives for the highest finds the deepest.

Jung wrote that it was a difficult task to differentiate the personal and collective psyche. One of the factors one came up against was the persona—one’s “mask” or “role.” This represented the segment of the collective psyche that one mistakenly regarded as individual. When one analyzed this, the personality dissolved into the collective psyche,

The differentiation of the personal and impersonal unconscious provided a theoretical understanding of Jung’s mythological fantasies: it suggests that he did not view them as stemming from his personal unconscious but from the inherited collective psyche. If so, his fantasies stemmed from a layer of the psyche that was a collective human

the making of Liber Novus was by no means a peculiar and idiosyncratic activity, nor the product of a psychosis. Rather, it indicates the close intersections between psychological and artistic experimentation with which many individuals were engaged at this time.

In October of the same year, Jung presented two talks to the Psychological Club. The first was titled “Adaptation.” This took two forms: adaptation to outer and inner conditions. The “inner” was understood to designate the unconscious. Adaptation to the “inner” led to the demand for individuation, which was contrary to adaptation to others.

Who succeeded in crossing the borders of this realm with good grounds, pure conscience, and obeying the law of love? Who among the living is Christ and journeys to Hell in living flesh? Who is it that expands the realm of Christ with Hell? Who is it that is full of drunkenness while sober? Who is it that descended from being one into being two? Who

With his seminars on Kundalini Yoga in 1932, Jung commenced a comparative study of esoteric practices, focusing on the spiritual exercises of Ignatius of Loyola, Patanjali’s Yoga sutras, Buddhist meditational practices, and medieval alchemy, which he presented in an extensive series of lectures at the Swiss Federal Institute of Technology (ETH).243