The body as a whole, so it seems to me, is a pattern of behavior, and man as a whole is an Archetype.
The first volume of An Encyclopedia of Archetypal Symbolism was a stunning collection of color images and text organized around mythic themes that follow the solar calendar from cosmos and creation to death, transformation, and rebirth. It is in our own body that we must search, not outside, but today everyone is convinced that it is outside. So we see that what we call spirit and body are psychic conditions, limited psychic functions, and the body tells us as little about what matter really is, as the spirit about the thing in itself which is behind the spiritual condition.
COMPLEMENTARITIES Jung (1875-1961) and Pauli (1900-1958) met in 1930 when,Pauli, in life distress and psychic despair, sought out Jung for direction in attending to his emotional and psychological pain. Jung Speaking, 1955)It is a bit surprising to me that there has not been a biography of Emma Jung, given her pivotal role in Jung’s life.
In this second volume, the focus is the human body as a carrier of deep psychological insights and sacred meanings. While never Pauli's analyst, Jung reviewed thirteen hundred of Pauli's dreams and studied a selection from the first four hundred of these.

Religious faith, on the other hand, refuses to give up its pre-Weltanschauung, in contradiction to the saying of Christ, the faithful try to remain children instead of becoming as children. Over years of contact, the younger man's knowledge penetrated and influenced Jung's thought. They were married on 14 February 1903 (Valentine’s Day) seven years after they first met. The one is environmental influence and the other is the given fact of the psyche as it is born. One sits inside, the other perches on the edge and looks about and attends to all outside business. II, Pages 287-289.This living being appears outwardly as the material body, but inwardly as a series of images of the vital activities taking place within it.
II, Pages 43-47.It might be that psyche should be understood as unextended intensity and not as a body moving with time. II, Pages 43-47.The question is, in short: shouldn't we give up the time-space categories altogether when we are dealing with psychic existence?

II, Pages 375-379.The realm of the psyche is immeasurably great and filled with living reality. II, Pages 69-71I am personally convinced that our mind corresponds with the physiological life of the body, but the way in which it is connected with the body is for obvious reasons unintelligible. But who can guarantee that the same vital principle which is at work in the organic body is not active in the crystal? I, Page 377.When all the archetypal images are properly placed in a hierarchy, when that which must be below is below, and that which must be above is above, our final condition can recapture our original blissful state.
But, unless we understand them in a deep sense, the spiritual instincts just worry at us, we try to explain them in the wrong way and can see no use in them.
II, Pages 43-47.On the other hand one might ask the question whether we can as hitherto go on thinking in terms of space and time, while modern physics begins to relinquish these terms in favour of a time-space continuum, in which space is no more space and time no more time.

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