Rather let us imagine the anima mundi as that particular soul-spark, that seminal image, which offers itself through each thing in its visible form. Then anima mundi indicates the animated possibilities presented by each new event as it is, its sensuous presentation as a face bespeaking its interior image - in short, its availability to imagination, its presence as psychic reality. Not only animals and plants ensouled as in the Romantic vision, but soul is given with each thing, God-given things of nature and man-made things of the street.

I sometimes get short-tempered in a public situation because I think, Oh God, I can't go back over that again. I can't put that into a two-word answer. I can't. Wherever I go, people say, "Can I ask you a quick question?" It's always, "a quick question." Well, my answers are slow.

I just read about John Le Carre, the great spy novelist. He had an absolutely miserable childhood. His mother deserted him when he was young. His father was a playboy and a drunk. He was shifted around to many different homes. He knew he was a writer when he was about nine, but he was dyslexic. So here was a person with an absolutely messed-up childhood and a symptom that prevented him from doing what he wanted to do most. Yet that very symptom was part of the calling. It forced him to go deeper.

Calling can refer not only to ways of doing - meaning work - but also to ways of being.

I can no longer be sure whether the psyche is in me or whether I'm in the psyche.

It's better to go into the world half-cocked than not to go into the world at all.

An individual's harmony with his or her 'own deep self' requires not merely a journey to the interior but a harmonizing with the environmental world.