The red book (print copy) by 
The red book: A reader's edition (print copy) by 
"Jung and the Red Book: Liber Novus" in Encyclopedia of psychology and religion by 
The Red Book of C. G. Jung: A journey into unknown depths by 
The Red Book: Reflections on C. G. Jung's Liber Novus by 
Jung’s The Red Book as arts-based research in Jungian arts-based research and "The nuclear enchantment of New Mexico" by 
Jung's Nietzsche: Zarathustra, The Red Book, and visionary works by 
The Astrological World of Jung's Liber Novus by 
Madness and creativity by 
'Much begins amusingly and leads into the dark': Jung's popular cinema and the other in Jung and Film II by 
"Opening up to the different: Liber Novus, a photographer and a musician" In Friendship and its paradoxes: Essays from the VI Latin American Congress of Jungian Psychology by 
Remembering Dionysus by Ch. 3: Dionysus ignored, or how to save Jung from The Red Book
Ch. 4: Dionysus remembered, or saving The Red Book from Jung
White bird, black serpent, Red book: Exploring the gnostic roots of Jungian psychology through dreamwork by 
Jung's Red Book for our time (Vol. 1) (print copy) by 
Jung's Red Book for our time (Vol. 2) (print copy) by “To give birth to the ancient in a new time is creation,” Jung inscribed in his Red Book. The essays in this volume continue what was begun in Volume 1 of Jung’s Red Book for Our Time: Searching for Soul under Postmodern Conditions by further contextualizing The Red Book culturally and interpreting it for our time. It is significant that this long sequestered work was published during a period in human history marked by disruption, cultural disintegration, broken boundaries, and acute anxiety. The Red Book offers an antidote for this collective illness and can be seen as a link in the aurea catena, the “golden chain” of spiritual wisdom extending down through the ages from biblical times, ancient Greek philosophy, early Christian and Jewish Gnosis, and alchemy. The Red Book is itself a work of creation that gives birth to the old in a new time."
Jung's Red Book for our time (Vol. 3) (print copy) by "Edited by Murray Stein and Thomas Arzt, the essays in the series Jung’s Red Book for Our Time: Searching for Soul under Postmodern Conditions are geared to the recognition that the posthumous publication of The Red Book: Liber Novus by C.G. Jung in 2009 was a meaningful gift to our contemporary world. The Red Book can be considered as a contribution to the “Golden Chain” (aurea catena) of the world’s imaginative literature reaching back to the ancient Sumerian Epic of Gilgamesh. As Jung describes this tradition in a letter to Max Rychner, “Faust is the most recent pillar in that bridge of the spirit which spans the morass of world history, beginning with the Gilgamesh epic, the I Ching, the Upanishads, the Tao-te-Ching, the fragments of Heraclitus, and continuing in the Gospel of St. John, the letters of St. Paul, in Meister Eckhart and in Dante.” The Red Book extends the “Golden Chain” into our era. Each of the 18 essays in this third volume of the series, Jung’s Red Book for Our Time, is unique, and all of them converge on the central theme of the relevance of The Red Book for people today in search of soul under postmodern conditions."
Jung's Red Book for our time (Vol. 4) (print copy) by "The spiritual malaise regnant in today’s disenchanted world presents a picture of “a polar night of icy darkness,” as Max Weber wrote already a century ago. This collective dark night of the soul is driven by climate change-related disasters, rapid technological innovations, and opaque geostrategic realignments. In the wake of what policy analysts refer to as “Westlessness,” the postmodern age is characterized by incessant distractions, urgent calls to responsibility, and in-humanly short deadlines, which result in a general state of exhaustion and burnout. The hovering sense of living in a time frame that is post-histoire induces states of confusion on a personal level as well as in the realm of politics. Totally missing is a grand narrative to guide humanity’s vision in the midst of a world crisis. Thinkers, scholars, and Jungian analysts are increasingly looking to C.G. Jung’s monumental oeuvre, The Red Book, as a source for guidance to re-enchant the world and to find a new and deeper understanding of the homo religiosus. The essays in this series on Jung’s Red Book for Our Time: Searching for Soul under Postmodern Conditions circle around this objective and offer countless points of entry into this inspiring work. This is the fourth volume of a multi-volume series set up on a global and multicultural level."
Lament of the dead: Psychology after Jung's Red Book (print copy) by 
Reading The Red book (print copy) by 
The Red Book Hours: Discovering C.G. Jung's art mediums and creative process (print copy) by Azevedo, L. (2019). The Red Book: Through New Eyes. Jung Journal, 13(3), 179–187.
Abstract: Jill Mellick, artist, Jungian psychologist, author, and researcher, explores the effect of creative experiences on psychological development, considering Jung’s Red Book from the unique perspective of the creative process itself. Through Mellick’s pioneering work and research supported by the Jung family, she discovers the mediums Jung used. With her trained and imaginative eye, she plunges into The Red Book pages, revealing a whole new world to the reader. She describes how the methods Jung chose to work in are inducive of a contemplative and meditative state of mind. The book is beautifully designed and contains hundreds of images, a reflection of the main theme of the book: form and content are inseparable.
Bright, G. (2012). Clinical implications of The Red Book: Liber Novus. Journal of Analytical Psychology, 57(4), 469–476.
Abstract: In this presentation I consider whether the importance of Spirit in Liber Novus may render the task of its clinical application peculiarly problematic. Freud's experimentation on himself is briefly compared with Jung's self-experimentation of which Liber Novus is the record. Taking up the theme of the vas from Gaillard's paper, I refer to Jung's two major contributions to the elaboration of the Freudian frame: the necessity for the analyst to have been analysed, and the positive value of countertransference. In an epilogue, I briefly discuss a dream related to the preparation of this report for publication, emphasizing the theme of the disturbing effects of Spirit as a key theme both in Liber Novus itself and in any attempt to assimilate it on the part of the contemporary analyst.
Brutsche, P. (2011). The Red Book in the Context of Jung’s Paintings. Jung Journal, 5(3), 8–24.
Abstract:This article proposes a careful interpretation of some of the paintings in The Red Book. Besides many little images and aesthetical ornaments, Jung has painted all in all seventy-three pictures; in this article, eight of them are submitted to a close examination. They represent different phases of the painting process, which Jung was involved in, and they convey something about the different dimensions of the soul experience in which he immersed himself through the creation of The Red Book. The images are amazingly beautiful and show a high degree of technical skill. They are nevertheless difficult to understand as they rarely illustrate the text of the active imaginations as such but carry an independent meaning in themselves. The paper also tries to show how many of Jung s later ideas and psychological concepts have their origin in the imaginative work of The Red Book.
Casement, A. (2010). The Reception of Jung’s The Red Book: Liber Novus , First Published in 2009. Jung Journal, 4(1), 6–9.
Abstract: The publication of Liber Novus is examined through an anthropological and cultural lens. Reference is made to the French anthropologist Marcel Mauss' work on gift giving and symbolic exchange in examining the book as a gift containing the hau or mana personality of its author, which entails reciprocity on the part of its receivers. The background to the artistic and literary content of the work is also explored, placing Liber Novus as a high cultural achievement.
Casement, A. (2012). “Keeping secrets (and deciding what can be told) Individuation, power and The Red Book”: Comments. Journal of Analytical Psychology, 57(4), 546–54.
Abstract: Comments on an article by Christopher Hauke. The article by the analytical psychologist and academic, Christopher Hauke takes as its focus the tension between the importance of keeping secrets and the needs of an information-hungry public. Hauke’s theme is topical, coinciding as it does with the opening of the Leveson Inquiry hearings in November 2011. In effect, these amount to putting British popular journalism on trial, in the course of which, one of the journalists on the stand declared that he had hugely enjoyed snooping into people’s secret lives for twenty years as he ‘never found anybody doing any good’ and that ‘privacy was for paedos’. Hauke’s article sets out the case for Jung and the Society of Heirs keeping secret the Red Book as a ‘powerful achievement and act of the self’ that serves to preserve ‘individual uniqueness against pressures arising from conventional beliefs and prejudicial behaviors of the majority’. This view may offer insight into why, during the course of the Leveson Inquiry, politicians, entertainers, and others in the public eye have expressed feelings of outrage at having their secret lives invaded by phone-hacking tabloid journalists. The article speculates that The Red Book remained unpublished by the Society of Heirs for decades after Jung’s death in 1961 due to the critical reception of Memories by the British psychoanalyst, Donald Winnicott. The article asserts that ‘At times Jung himself feared he was going insane’ (p. 163) due to the hallucinatory visions he had in the months leading up to August 1914. The article also raises intriguing questions about the nature of secrets that Derrida, for one, has addressed in the past when he highlighted the difference between a secret and an enigma.
Corbett, D. L. (2011). Jung’s The Red Book Dialogues with the Soul. Jung Journal, 5(3), 63–77.
Abstract: This article discusses one of Jung’s The Red Book dialogues that suggests Jungian psychology may be a new spiritual form. Jung’s distinction between the spirit of the times and the spirit of the depth is discussed. The possibility that a new God-image is arising, and Jung’s relationship to traditional religion, especially Christianity, are examined. This article suggests that Elijah appeared to Jung because of his opposition to any change in the God-image in the Hebrew Bible, and Salome appeared because of her association to John the Baptist, who announced a new God-image. Jung’s approach to the numinosum is contrasted with that of Rudolph Otto. The idea that Jung appears to be suggesting he is the pope of a new religion is refuted. This article also examines theological criticisms of Jung, refuting Jung’s various critics, in particular, Noll, who suggests that he was trying to start a new religion. Finally, the article suggests that Jung’s psychology is a religious approach to the psyche, not a religion in the institutional sense.
Fertel, R. (2017). Jung’s Red Book, improvisation, and the mētic spirit. International Journal of Jungian Studies, 9(2), 108–123.
Abstract: Understanding The Red Book as an improvisation and Jung as an improviser offers a new approach to understanding the active imagination and the analytic method that emerged from it. Such an approach uncovers the mētic spirit—the spirit of polytropic intelligence—that informs The Red Book and the archetypal figure of Hermes/Mercurius/Trickster that informs all improvisations and will come to dominate Jung’s career. The rhetoric of improvisation in The Red Book conveys that, uncontaminated by the directed consciousness or ego, personae and imagoes arise spontaneously from his unconscious and control him, not he them. Such gestures privilege non-rational ways of making art and knowing the self and world, part and parcel of the paradigm shift that characterizes the 20th century. Jung’s Red Book is on the leading edge of that effort to shift from objective rationality to a rationality that can embrace subjective elements: the unconscious and the irrational, not just the 'broad highways' but also the 'back alleys' of human experience.
Harris, J. (2010). Living with The Red Book: Judith Harris Interviews Sonu Shamdasani. Jung Journal, 4(1), 161–175.
Abstract:The author interviewed Sonu Shamdasani, the editor of Jung’s The Red Book, shortly before publication of The Red Book to worldwide acclaim. Sonu Shamdasani details his almost life-long interest in Jung and the thirteen-year process of working on The Red Book. He makes a telling point that Jung began his personal confrontation with the unconscious before not after the break with Freud in 1913 and discusses the many layers of Jung’s fifteen years of work on the material that is eventually published as The Red Book.
Henderson, R. S. (2010). The Search for the Lost Soul: An “Enterview” with Murray Stein about C.G. Jung’s The Red Book. Jung Journal, 4(4), 92–101.
Abstract:The Red Book is an edited version of Jung's active imaginations, inner dialogues, musings, and private thoughts that he recorded in his Black Book notebooks. Through it, we see Jung’s search for his soul. This “enterview” contains Murray Stein’s initial reactions to The Red Book, including some of the things he never knew, for instance, that Jung named the Red Book, Liber Novus, and how many references there are to the figure of Christ. Stein comments on what he felt were Jung's feelings about publishing the Red Book. There is also elaboration on what the Red Book says about Jung's understanding of God.
MacKenna, C. (2012). What implications does The Red Book have for my clinical practice? Journal of Analytical Psychology, 57(4), 477–482.
Abstract: The Red Book takes us to the heart of Jung’s project, exposing the fundamentally religious nature of his work. Jungian analysts who heed the religious imperative will find themselves caught—as Jung was—between the ‘spirit of this time’ and the ‘spirit of the depths’, which raises significant questions for our clinical work.
Naifeh, K. (2013). A Serious Man and The Red Book. Jung Journal, 7(3), 45–53.
Abstract: The film A Serious Man depicts the tribulations of a middle-age Jewish man living a “collective” life in 1967 Midwestern America during the countercultural revolution occurring at that time. The author uses examples from C. G. Jung's inner turmoil as depicted in The Red Book to amplify the inner-world workings of the film's main character, especially the interplay of the absurd and the profound. The author also illustrates the potential for the same interplay in the audience who watches the film. The protagonist takes hard won steps toward emotional growth as he increasingly faces the human condition.
Nyland, J., & Friedman, B. (2016). Roots of the Spirit and The Red Book: Encounters with the Ancestors. Jung Journal, 10(4), 40–56.
Abstract: Roots of the Spirit: Lonnie Holley, Mr. Imagination, Charlie Lucas, Kevin Sampson (September 19–November 26, 2014) at Notre Dame de Namur University's Wiegand Gallery in Belmont, California, presented the deeply rooted and widely ranging work of four untrained African American artists. The influences and intimations of these rich and multilayered pieces are explored in tandem with the richly imbued illustrations of TheRed Book—created by the also artistically untutored C. G. Jung. Redolent with ritual and mythical themes, these Roots pieces provide numerous exemplars of the sociocultural experience and spiritual foundations of the African American psyche. These foundations have their origin in African ancestral traditions, such as Yoruba, which are examined in conjunction with Jung's African explorations. In addition, the alchemical nature of artistic expression and psychological integration are explored in the context of these two bodies of visual expression.
Odajnyk, V. W. (2010). Reflections on “The Way of What Is to Come” of The Red Book. Psychological Perspectives, 53(4), 437–454.
Abstract: This article provides the historical background and psychological context necessary to orient the reader of The Red Book, the recently published facsimile of the calligraphic rendition of C. G. Jung's encounter with the unconscious. The essay amplifies and interprets the basic themes and images of the prologue to The Red Book. The prologue, “The Way of What Is to Come,” is an attempt on Jung's part to establish his bona fides, first to himself, and then, to the sympathetic reader with respect to two issues: (1) that he is not insane; and (2) that his unconscious has a capacity for prophetic insight. The outbreak of World War I in August 1914 confirmed the validity of Jung's prophetic visions. The external events convinced him that his premonition concerning the constellation of a new God image also had historical validity and was not merely a compensatory activation of the archetype of the Self addressing the disorientation of his psyche during his midlife crisis.
Owens, L. S. (2011). Jung and Aion: Time, vision, and a wayfaring man. Psychological Perspectives, 54(3), 253–289.
Abstract: C. G. Jung stated in 1957 that the visionary experiences recorded in The Red Book: Liber Novus were the foundation of his life work: 'My entire life consisted in elaborating what had burst forth from the unconscious and flooded me like an enigmatic stream … the numinous beginning, which contained everything, was then.' Liber Novus is now historically placed in a hermeneutic relationship with Jung's subsequent writings. Jung composed the first page of Liber Novus in 1915. On this introductory folio leaf he graphically intertwined a prophecy of the future and the coming of a new aeon: an epochal turning-point in human consciousness. Though this revelation was foundational to his subsequent work, Jung did not initially feel free to publicly disclose its keynote. After several extraordinary near-death visions in 1944, Jung realized it was his duty to finally and openly communicate the central revelation recorded in Liber Novus. The first manuscript page of Liber Novus penned by Jung in 1915—deeply considered, dense with verbal and pictorial imagery formed in response to the Spirit of the Depths—and the complexly crafted commentary in Aion, composed three decades later, are fundamentally wed. They both declare the dawning of a new aeon. While each work might be studied as an independent text, one can only comprehend Jung and his struggle with Liber Novus in their conjunction.
Riem, A. (2020). Alchemical Rubedo in Jill Mellick’s "The Red Book Hours": Ecosophy on the spirit. Interdisciplinary Journal of Partnership Studies, 7(1), Article 8. https://doi.org/10.24926/ijps.v7i1.3286
Abstract: According to the biocultural partnership-dominator lens as expounded by Riane Eisler, this article studies the echoes and analogies between the opus alchymicum and the instruments of self-growth and transformation found in Jung’s The Red Book and Jill Mellick’s profound, insightful and exquisite The Red Book Hours. Eisler’s method is significantly interrelational and systemic, it supersedes traditional binary oppositions and offers an interesting correlation with alchemy. Mellick’s monumental The Red Book Hours is not only a profound scholarly study of Jung’s own extraordinary Red Book, but also a multifaceted, dynamic and living work which sheds light on the process of Self-analysis as a breakthrough towards wholeness.
Rowland, S. (2014). The red book: Reflections on C.G. Jung's Liber Novus. International Journal of Jungian Studies, 6(1), 84–87.
Abstract:This fine collection of essays by distinguished Jungian scholars, many of whom (not all) are analysts, is an indispensable companion to the publication of C.G. Jung’s The Red Book, or Liber Novus in 2009, which represents a unique challenge to its readers. A worldwide best seller, The Red Book has engendered acclaim, fascination, awe, and critical reactions ranging from Wolfgang Giegerich’s dismissal of it as the place where Jung ‘fabricates’ the collective unconscious (2010), to its editor, Sonu Shamdasani’s, assertion that it is the center and origin of Jung’s major works (Shamdasani, 2009). What makes The Red Book: Reflections on C.G. Jung’s Liber Novus so remarkable is that these essays, stemming from a conference devoted to The Red Book in San Francisco in 2010, contribute more than just illumination of that provocative work. They additionally provide invaluable insight to Jung’s Collected Works, his whole cultural project and to the underexplored question of precise nature of psychology in the twenty-first century. The Red Book: Reflections is a splendid collection that opens up more than The Red Book. It allows us to ask questions of psyche, psychology, and representation. It looks at what a culture needs to do, in order to do all of these better.
Schweizer, A. (2011). The Son of the Earth in C.G. Jung’s The Red Book. Jung Journal, 5(3), 78–93.
Abstract:C. G. Jung’s imaginations in The Red Book, the prima materia of his extraordinary creativity, are strongly rooted in cultural traditions, such as Hellenism, Ancient Egypt, the Far East, and others; and, at the same time, they point far ahead in time to future generations. The Red Book is like a flourishing tree : its roots reach far down into the history of the earth, whereas its blossoms already contain the fruits of a time to come. Toward the end of The Red Book, the Son of the Earth resembles more and more Philemon, becoming, as him, a lover of the Soul. At the end of his life, Jung entirely turned into the age-old son of the mother; he, too, became a true lover of the soul!
Shamdasani, S. (2012). After Liber Novus. Journal of Analytical Psychology, 57(3), 364–377.
Abstract: This paper reflects on the conference question concerning the clinical and theoretical significance of Jung's Liber Novus, two years after its initial publication, and looks at how Jung himself reflected upon it and how it informed his turn to alchemy, with particular attention to the theme of opposites and their reconciliation in Liber Novus, later taken up in Mysterium Coniunctionis
Slattery, D. P. (2011). Thirteen Ways of Looking at The Red Book: C. G. Jung’s Divine Comedy. Jung Journal, 5(3), 128–144.
Abstract: Publication of The Red Book is an occasion for considering Jung as a poet in the tradition of epic. His close familiarity with Dante’s Divine Comedy, as evidenced by references in The Red Book as well as later in many of The Collected Works, offers an opportunity to consider Jung as epic poet. Although the author has no desire to match “Liber Primus,” “Liber Secundus,” and “Scrutinies” to Dante’s three canticas—Inferno, Purgatorio, and Paradiso—nonetheless, Jung’s three sections of The Red Book resonate on many levels with Dante’s three canticas that structure his Divine Comedy. The human quest to descend to the Underworld to confront the dead is part of the epic hero’s journey, as is, with Dante and Jung, the crafting of their experiences in a new poetic mode while remaining part of the tradition of epic. The Red Book as literary epic places Jung, with Dante, in the generic tradition of epic exploits and their poetic expression.
Stein, M. (2012). How to read The Red Book and why. Journal of Analytical Psychology, 57(3), 280–298.
Abstract: The Red Book can be, and is, read in a variety of ways and used for different purposes. Here I propose to view it from the perspectives of three contexts: the personal and biographical one, a literary one and a cultural and religious one. Each of these viewpoints exposes different, but (in each case) important, features and meanings. Composing Liber Novus clearly had great significance for Jung’s own personal individuation process. In studying this work, the reader must keep in mind that Jung had a great many predecessors in view and looking over his shoulder as he composed it. The text reveals that he was in dialogue with a vast number of cultural figures from the near and the far past. It is also a foundational text for Jung’s later works in psychology. And it addresses large cultural and historical issues, looking back at traditions from the standpoint of modernity and forward toward what is to come collectively in the near and distant future. His creation was a work for himself, but also for the culture and for the ages. I try to understand what the title Liber Novus means and suggest that it represents an intention of attaining to a rank beyond being a ‘new book’ for only one man, Carl Gustav Jung, to being a work relevant to humanity as a totality.
Stein, M. (2019). What Is The Red Book for Analytical Psychology? Mediterranean Journal of Clinical Psychology, 7(1), Article 1.
Abstract: In 2009, a remarkable and much belated addition to the oeuvre arrived at the field’s doorstep:The Red Book. For more than seventy years, this medieval-like illuminated calligraphic manuscript lay first on the shelves of Jung’s private library and then in a bank vault. Evidently, Jung himself was at least somewhat ambivalent about its place in his over-all oeuvre, since he kept it to himself and a very few close associates in his lifetime, and when he passed away he left behind no instructions concerning its publication posthumously. Moreover, it is an unfinished work, a fragment. Liber Novus (Jung’s title for this work) comes into the field somewhat like a long concealed illigitmate child into an established and distinguished family. This mystery member of the family may turn out to be be quite exceptional and display remarkable gifts, but there is also some trepidation concerning potential embarrassment. With its public appearance, The Red Bookmust now be considered as part and parcel of the field’s heritage, whether one likes it or not. What is The Red Book for analytical psychology? Does it belong to the body of seminal works beside Jung’s other major writings, or is it to be ranked as the equivalent of a writer’s personal diary and sketchbook, akin to Leonardo’s Notebooks, which shows the early workings of a brilliant mind as the creator prepares for his more serious later contributions to a scientific or cultural enterprise? Conversely, one can also wonder if all of Jung’s later writings were nothing more than an attempt to explicate this monumental foundational work and make its ideas and insights, which are here expressed in colorful image and high-flown rhetorical style, digestible for modern readers and thinkers.