jung's influence on contemporary...
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Jung's Influence on Contemporary ThoughtAuthor(s): M. Esther HardingSource: Journal of Religion and Health, Vol. 1, No. 3 (Apr., 1962), pp. 247-259Published by: SpringerStable URL: http://www.jstor.org/stable/27504500Accessed: 06/10/2010 08:17
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M. ESTHER HARDING
Jung's Influence
on Contemporary Thought
Carl Jung, whose long life came to an end on the sixth of June, 1961,
devoted his enormous energies for many years to the exploration of the
human psyche. He would spend eight to ten hours a day in the consult
ing room, working with his patients and pupils. In the evenings he studied
everything he could find relating to the inner life of human beings. Even when he was but recently graduated from medical school, his interest
was captivated by the problems of human behavior?and misbehavior.
What is the motive power of the human psyche? he asked himself; and
why do some
people react to a situation, and indeed to life itself, in one
way and some in another? And strangest of all, where did the queer ideas that he observed in his mental patients
come from? In the last analy
sis, were not these ideas very similar to the fantasies and day-dreams that
he and other normal people entertained? What did these ideas mean?
All his life Jung sought the answers to these questions. At first they seemed to be merely questions needing
more or less simple answers. But
gradually he realized that they contained the most profound mysteries
of human life and experience. He was up against the enigma of life itself.
He looked for answers first through his work with his patients in the
consulting room, at the same time observing and analyzing his
own
dreams and fantasies. Then, realizing that analysis always brought out
the primitive reactions in the individual, he began to read anthropologi
cal reports. Later he went to North and Central Africa and to the Indian
reservations of California and New Mexico to observe primitive psychol
ogy at first hand. Next he studied oriental religions, journeying to India to meet and talk with Hindus, Buddhists, and Mohammedans. Meanwhile
he studied the speculative thought of Gnosticism, alchemy, and patristic literature. But always he kept himself grounded in reality through his constant and patient work with people. As he gained insight into the
Jungs Influence on Contemporary Thought 247
-
problems of the psyche, he devoted himself more and more to erudite researches into the ways of the human mind till, in his last years, he was
concerned almost exclusively with the problems of the deepest layers of the psyche and with the meaning of life.
The whole body of his thought is not likely to become known,
except by a few specialists, for many years. But even during his lifetime it made a deep impression
on the thought of the day. Ideas that he formu
lated have begun to appear in psychiatric literature and, even more, in
the writings of many who are concerned with human behavior, whether
essayists, novelists, poets, or the clergy, though often
no reference is made
to the source of these ideas.
The early years: i$00-1912
Jung did his first psychological research in the laboratory. There he used the association test,1 and later the galvanometer,2
to measure emo
tional reactions. His work confirmed the observations of Wundt and
others; but what interested him especially were the aberrant reactions of
the test subjects that had been discarded by his predecessors as of little statistical importance. It
was here that Jung made his first important con
tribution to psychiatry. He demonstrated that failures to react normally
to the test word occurred at the point when an
emotionally toned con
tent had been touched, an observation confirmed by the galvanometer
experiments. He named these emotionally toned contents complexes. He
also noted that very frequently the subject was unaware of the factor
that had interfered with his reaction: that is, the complex was "uncon
scious" to the subject. So through these experiments Jung discovered
the unconscious and its effects on conscious behavior independently of
Freud. For it was not until after he had published his findings that he came across Freud's writings and later
met him.
During this period Jung wrote his books and papers dealing with the fantasies of mental patients and the occult phenomena displayed by a
mediumistic girl.8 He always was most interested in the unknown, the
exceptions, the fringe phenomena, the non-statistical truth, for he real
ized that the uniqueness of the individual shows itself in these areas. The statistical method shows only the mean, the average, but never the par ticular. Yet a group is always made up of individuals. Without the indi
vidual, society would be but an inchoate mass. Toward the end of his
long life, Jung wrote: "If I want to understand an individual human be
248 Journal of Religion and Health
-
ing, I must
lay aside all scientific knowledge of the average man and dis
card all theories in order to adopt a completely new and unprejudiced attitude. I can only approach the task of understanding with a free and
open mind."4 This realization was the beginning of his life-long emphasis on the importance of the individual.
In an article on "The Development of Personality,"5 he spoke of the
crying need for the education of adults so that in these days of mass
psychology they may become what at that time he called personalities (later he would have been more likely to say to become individuals). He
wrote: "The achievement of personality means
nothing less than the best
possible development of all that lies in a
particular, single, being ... To
educate someone to this seems to me to be no small matter. It is surely the heaviest task that the spiritual world of today has set itself."6 "The
development of personality from its germinal state to full consciousness,"
he added, "is at once a charism and a curse. Its first result is the con
scious and unavoidable separation of the single being from the undif ferentiated herd. This means isolation, and there is no more comforting
word for it."7 [But] "it means fidelity to the law of one's own being."8
For this the individual must free himself from his family and tribal ties in order to seek his own unique potentiality. If the individual
were suc
cessful in this attempt, his inner process of development would no
longer be hindered by the pressures of society and convention. "In
so far,"
Jung writes, "as every individual has his own inborn law of life, it is
theoretically possible for every man to follow this law before all others and so to become a personality?that is,
to achieve completeness. But
since life can only exist in the form of living units, which is to say, of
individuals, the law of life in the last analysis always tends towards a
life that is lived individually."9
Jung first met Freud in 1907, though he had been familiar with his work since 1904. In the years immediately following this encounter, his
work received both stimulus and encouragement from their contact.
From Freud he learned of the newly developed technique of dream
analysis; he began to practice it with his patients and regularly to analyze his own dreams. He realized at once that this was the tool he had been
looking for, a
key that would open the secrets hidden in the uncon
scious reservoirs of the human psyche.
Jungs Influence on Contemporary Thought 249
-
The middle period 1: 1912-192^
It was after his visit to Clark University in Massachusetts in 1909 that Jung's ideas of the ancestral elements in the unconscious began to
take more definite form. Behind the imago of the parents that Freud
had already described, he began to realize that images of
a more general, more universal, more august nature operated within the psyche: images
that had been expressed throughout the ages in myths and religious
symbols, things that could not possibly belong to the dreamer's per
sonal experience, and so could not come from repressed memories. These
he called archetypal images and the deeper layer of the unconscious
from which they emerge he called the collective unconscious. At first
he spoke of this layer as the racial unconscious, a term that he shortly
replaced by "collective unconscious." The original term was unfortunate,
considering the significance that the Nazis put upon the term "racial"
some twenty years later. The collective unconscious belongs to no
special race of men, nor is it essentially different in different peoples, though its
contents are modified by historic and cultural determinants. It is truly
collective, present, so far as we know, in every human being.
Jung set to work to elaborate these ideas, and in 1911-1912 he pub
lished his results in Wandlungen und Symbole der Libido, (later pub lished in English translation as The Psychology of the Unconscious11).
He took as his subject the fantasies and dreams of a young woman, un
known to him, whose material had been published in a French journal,
and demonstrated that the themes and motifs expressed in them resem
bled pagan and Christian mythologems in remarkable detail. He pointed out that a definite movement could be discerned?a movement that was
taking place in the unconscious tending toward a resolution of the
young woman's life problem. Since she did not gain any understanding
of this process, the resolution indicated by the dreams did not take place,
as Jung learned years later. From this experience Jung realized how
necessary it is to follow a whole series of dreams, treating them as a con
tinuous process and not merely as isolated events.
In 1912 Jung gave a series of lectures in the Medical School of Ford
ham University, New York, on "The Theory of Psycho-analysis."12
In them he openly criticized psychoanalysis for its limited outlook, not
only in respect to the sexual theory of neurosis, but also regarding the
theory of infantile trauma and the exclusively regressive interpretation
2 50 Journal of Religion and Health
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of the Oedipus complex. He demonstrated that these contents of the
unconscious should be interpreted in a much more constructive way,
basing his views on his wide knowledge of mythological symbolism and on the results obtained by this method with his
cases.
It was because of these new ideas that the rift developed between
Jung and Freud. Freud was convinced that dreams and fantasies repre
sent only frustrated sexual and aggressive drives and infantile wishes,
and he could not accept any deeper interpretation of them. He became
exceedingly critical of Jung, reproaching him for publishing articles without mentioning his name, and in his later years complaining bitterly that Jung had betrayed him.13
The result of these early researches marked a decisive step forward
in the understanding not
only of morbid psychology (neurosis, psycho
sis, etc.), but also of the inner world of all human beings. Jung's emphasis on the ideological aspect of the unconscious uncovered
a whole new
world of psychological thought. This could have revolutionized psy
chiatry, but it was too
daring, too new to receive widespread recogni
tion at that time. However, the facts it brought to light did gradually
seep into the psychiatric thought of the day, and the concept of the collective unconscious came to have a place in psychiatric thought and
in the entire intellectual understanding of the following decades.
Jung did not publish another major work till 1920. Then in quick succession Psychological Types14" and Two Essays on Analytical Psy
chology15 appeared, first in German, then in English. In Types, Jung differentiated two fundamental attitudes of the psyche,
to which he
gave the names "extraversion" and "introversion," terms that have since
become household words. He showed how the individual person views
the world in a characteristic way, according to which of these attitudes
is habitual with him. He demonstrated his thesis by illustrations taken from many realms of life?the writings of philosophers and poets and of
the Fathers of the Church?showing that the internecine struggle that
went on in each faculty could be explained by the fact that the protago nists were of opposite types. Finally he analyzed the myth of Prome
theus and Epimetheus, showing that these classical brothers are embodi
ments one of the introverted and the other of the extraverted attitude.
Not content with this major differentiation, Jung went on to show
how the individual is related to both the outer and the inner world by means of four psychic functions?thinking, feeling, sensation, and intui
Jungs Influence on Contemporary Thought 2 51
-
tion?and pointed out that the individual habitually relies
more on one
function, called "the superior function," than he does on the other, "in
ferior," functions, two of which are usually more differentiated than the
most inferior one. This is probably an inborn tendency,
as is the attitude
type. But in both respects, an individual's natural way of functioning
may be modified by education and environmental pressures, as a result
of which the individual necessarily suffers some injury, some distortion
of his personality, that may be the cause of psychological disturbance
later in life, for the individual functions most efficiently and with great est satisfaction to himself only when he has found his
own true pattern.
Jung began to teach that it is the task of psychiatry to help the patient to discover what this pattern is. Here the ground-plan of his major work
on the "Process of Individuation" was beginning to take form.
This idea was still further elaborated in the second book of this
period: Tivo Essays on Analytical Psychology.15 There Jung discussed
the organic structure of the psyche: first
its conscious part represented
by the ego, the part of the psyche that we call "I," and the persona,
that aspect of ourselves that we show to the world; and second the un
conscious part represented by the shadow, a figure carrying and per
sonifying the negative and repressed parts of the personal psyche,
which for this reason he called the personal unconscious. It corresponds
roughly to the Freudian concept of the unconscious. But just
as the con
scious psyche is in contact with the not-I of the outer world and is enor
mously influenced by it, so the personal unconscious is confronted by
an
inner world of the not-I. This region, as was said above, Jung called the
collective unconscious. And just as the persona is developed
as a means
of relating the conscious ego to the outer world, so also the psyche needs
a function to relate it to the inner, unknown world of psychic reality. From his work with patients, Jung found that the connection with the
deeper unknown layer of the inner world was usually represented by
a
woman's figure in the case of a man, and by that of
a man, or several
men, in the case of a woman. These figures he called "anima" and "ani
mus," respectively.16 They appear in dreams and fantasies and in imagi
native creative writing, but, in addition, their qualities and characteristics
are often encountered as if they existed in the personality of one with
whom the individual feels a secret, even a magic, bond. So, for instance,
when a man falls in love, not infrequently he feels as if he had always known the beloved and speaks of her
as his "soul mate," or as "closer to
252 Journal of Religion and Health
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me than my own soul." This sense of a foreordained fate comes from the
fact that the figure of the anima in the man's own psyche, of which he is
unconscious, has become visible to him in personified form, projected to the woman who may be a suitable carrier of his soul image,
or indeed
may be not so suitable; in either case, the man is as if under a spell. His
attraction to the woman is so powerful because of his devouring need
to be united to his own soul, his other half; that is, to become whole. For
those qualities that are the most fascinating and
exert the greatest attrac
tion and that evoke the deepest and most
compelling emotion, whether
of love or hate, belong to the unknown part of the individual's own
psyche. They make up the soul figure. In the case of a man, this figure
is feminine, in a woman it is masculine, representing the contra-sexual
elements that do not belong to the personal and conscious I, but do
belong to the totality of the individual being.
Middle period II: 1925-1939
From this point on, Jung gave his attention increasingly to the study of the effect the archetypes of the collective unconscious have
on individ
uals and their psychological development. He used the term "archetype"
to denote the basic patterns on which the psyche is organized.17 These
correspond, in the psychological sphere, to the instinctual patterns that
underlie biological behavior; indeed, there is no definite division between the two aspects of organic life. But while the instincts manifest themselves
in overt behavior, the archetypes usually manifest themselves in psychic
images. This is only a very rough differentiation; actually it is not pos sible to separate them clearly
at all. Jung says: "There is, therefore, no
justification for visualizing the archetype as
anything other than the
image of the instinct."18
Jung's researches into this obscure region of the unknown hinterland
of the psyche led him into many different fields of study. For although the collective unconscious had never before been described from the
psychological point of view, there existed many descriptions of the
images in which it was
expressed?for naturally it has been present and
has manifested itself all down through the ages. These expressions fre
quently have a
quite na?ve character. For instance, the primitive man
believes in the denizens of an unseen world, the gods and demons and
heroes, as if they were
objective realities, without any realization of the
fact that they are
actually manifestations of the happenings in his own
Jungs Influence on Contemporary Thought 253
-
unconscious or are the records of similar experiences of his forefathers.
A corresponding na?vet? appears in the mythology of more civilized
peoples and even in the belief in the concrete reality of the symbols of
highly developed religions. Jung realized these facts; he also found that the speculative thought of philosophy, of Gnosticism, of alchemy, and
of oriental teachings, were reflections, or projections, of unconscious
contents.
Through his studies in these various fields, Jung gradually built up a
fairly rounded picture of the unconscious psyche as it has manifested
itself in peoples of very different backgrounds throughout the ages. But this could hardly have yielded up its meaning to him had it not been that he was devoting most of his time and energy
to analytic work with
his patients and pupils. In the intimate discussion of their inner experi
ences, he came to understand the meaning of the symbols of their dreams
and fantasies, illuminated as they were
by the material he had unearthed
through his intellectual studies. He shared in the experiences of his
patients and watched the resolution of their conflicts arise spontaneously out of the depths of their own psyches.
Jung has repeatedly pointed out that it is a risky business to open up the unconscious; it should be undertaken only in "an effort inspired by
deep spiritual distress, to bring meaning once more into life on the
basis of fresh and unprejudiced experience."19 "The opening up of the
unconscious," he wrote, "always means the outbreak of intense spiritual
suffering . . .
[But] it is as though at the culmination of the illness, the
destructive powers [of the unconscious] were converted into healing forces. This is brought about by the fact that the archetypes
come to
independent life and serve as
spiritual guides for the personality, thus
supplanting the inadequate ego with its futile willing and striving. As the
religious-minded person would say: guidance has come from God. . .
I must express myself in more modest terms and say that the psyche
has awakened to spontaneous life."20 "The psychotherapist who takes
his work seriously must come to
grips with this question. He must decide
in every single case whether or not he is willing to stand by
a human
being with counsel and help upon what may be a
daring misadventure.
He must have no fixed ideas of what is right, nor must he pretend to
know what is right, what not?otherwise he takes something from the
richness of the experience. He must
keep in view what actually happens
?only that which acts, is actual."21 In another essay he discusses the
2 54 Journal of Religion and Health
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responsibility of the doctor in still clearer terms: "The physician, then,
is called upon himself to face the task which he wishes the patient to
face ... In dealing with himself the doctor must display
as much relent
lessness, consistency, and perseverance as in dealing with his patients."22
It was through the strict and methodical application of these princi
ples to himself that Jung, perhaps, learned
most. Gradually as the years
went on, he came to realize that, important as the sexual and power
drives in the individual undoubtedly are, especially during the first half of
life, there is a third element that is at least as important, a
psychic need
that even takes precedence over the earlier impulses during the second
half of life, and that to disregard this factor of psychic life leads to sick
ness and unhappiness just as
surely as
repression of the other two ele
ments does in younger persons. This is the religious urge, a
psychic im
pulse that is directly connected with the drive inherent in every living
organism to
perfect itself by becoming a
complete, a whole, individual.
In 1937 Jung gave the Terry Lectures at Yale University on this
subject. He described the case of a young man whose dreams and fan
tasies aptly illustrated his theme. This material was published in Psychol ogy and Religion.2* A fuller account of the whole case is given in The
Integration of the Personality and in Psychology and Alchemy.2*
Now by "religion" Jung did not refer to any particular religious formulation or creed, nor to adherence to any religious organization
or
church. He defined religion as "the careful consideration and observa
tion of certain dynamic factors understood to be 'powers,' 'spirits,' 'de
mons,' 'gods,' law, ideas, ideals or whatever name man has given to such
factors as he has found in his world powerful, dangerous or helpful enough
to be taken into careful consideration, or grand, beautiful and
meaningful enough to be devoutly adored and loved."25 These
are
powers that transcend the personal realm?forces that have an uncon
ditioned power in relation to the ego and the conscious psyche. Jung further spoke of religion
as "the conscientious regard for the irrational
factors of the psyche and of individual fate."26 These are the elements
that Rudolf Otto called numinous,21 because of their fascinating, awe
inspiring, attracting-and-repelling power. Jung frequently used the same
term. The numinous element is to be met with in religious experiences, in poetic imagination, in hallucinations, in instinctual
states of anxiety, or fear, or elation, and, too, they
are met with in dreams and other inner
subjective experiences. Indeed, they form a very important part of the
Jungs Influence on Contemporary Thought 255
-
psychic life. Usually, however, they are
ignored or
argued away. But
increasingly psychiatrists and counselors are
coming to recognize their
importance. Especially in the field of religious counseling the significance of these fundamental insights is beginning to be felt. We can look for
guidance and understanding in this area to
Jung's pioneering work.
The war years: 1939-1945
These were years of great anxiety in Switzerland. Contact with the
rest of the world was virtually cut off. There were recurrent threats of
invasion necessitating hurried retreat to some mountain village off the
direct invasion route. This, of course, interrupted regular life. In addi
tion, Jung suffered from a prolonged and severe illness. In spite of all these difficulties he managed to continue his studies, although he could
not publish his results until after the
war.
The culmination of a fruitful life: 1945-1961
There followed a most productive period. In 1945, Jung was seventy
years old. He no longer gave so much time to his consulting work with
patients; in the final years he retired from active practice altogether and
devoted himself to his writing. The Collected Works were in preparation and he reread and revised his published books and articles himself. In addition he brought
out several new and most important studies: The
Archetypes of the Collective Unconscious** Aion,2* and Mysterium Coniunctionis.so He also wrote Essays on Contemporary Events81 and
The Undiscovered Self.*2 These essays are not so technical as his more
formal studies, being intended for the average intelligent reader. During 1957 and 1958, he gave short accounts of his work in interviews recorded
and filmed by the British Broadcasting Company and the Psychology De
partment of the University of Houston. During the last two years of his
life, he worked with his secretary, Mrs. Jaff?, on the material for his memoirs. The resulting book will be published in 1962.83
Jung's work is so vast in scope that its full effect can be assayed only
by future generations. It ushered in a new
epoch in the development of human consciousness, a new world outlook. Already some of his major
concepts have begun to influence contemporary thought, though,
as
so often happens when a new
spirit is beginning to make itself felt, many of those whose writings have obviously been influenced by Jung's re
searches do not seem to realize where their ideas originated. Jung was
256 Journal of Religion and Health
-
perfectly aware of that fact, though he
was not over much disturbed
by it. His passionate concern was to find the truth, and he devised a
method by which each individual could discover his own truth, even
though he might need the help of a competent analyst to learn how to
apply the method. For Jung did not seek to make disciples, but free
individuals, having their own unique character, their
own relation to the
most fundamental truths, their own understanding of the meaning of life.
For the readers of the Journal of Religion and Health, the work Jung did on the relation between religion and depth psychology must have
particular interest. When reading his books on this subject
we must con
stantly bear in mind that he always wrote from the point of view of a
psychologist. When he speaks of the Deity or of the symbols of religious dogmas
or of metaphysical matters in general, he is not making state
ments or voicing opinions about the transcendental realm as such, or, so
to say, in its own reality. Rather he is discussing the experience that some
human being has had and that he has expressed in the terms of religious imagery. The statements of Holy Writ
are made by men. In these state
ments men have attempted to express their own individual experiences,
translating them as best they could into the symbolic formulations of
dogma. So, for instance, when Jung discusses the Book of Job34 he is
talking about the condition of the unconscious in the psyche of the post Exilic Jew who wrote the poem as we possess it. For this great drama
surely came to the poet in the form of inner vision not unlike the active
imagination of modern persons. Such a book tells us much about the
condition of the God-image in the unconscious of a gifted man at one
particular moment of history, and, because this poetic drama is a great
creative work from whatever angle one views it, it gives information
about the psychic condition of its author and about his times as well. For
this reason, Jung could pass in his discussion to the late Jewish writings about Sophia, and beyond that to the Revelation of the Christian John, to demonstrate the gradual evolution of the God-image that was taking
place in the centuries immediately preceding and following the begin ning of the Christian era.
Quite early in his professional career, Jung realized that it was of
supreme importance for persons who became psychologically disturbed
during the second half of life?provided they were not still tied by in fantile desires or parental dependence?to come to terms with these
Jungs Influence on Contemporary Thought 257
-
inner forces that give rise to numinous experiences. To resolve
a grave
psychological dilemma at this level requires
a moral attitude and courage of no mean order. It is much easier to accept the authority of the church
or of the elders and teachers. But for some people this has become im
possible. In these cases it becomes necessary to set out on an individual
journey of exploration?a veritable journey of the soul?and this will
test the quality of a man's nature. He will have to face himself as he really
is, to take into himself all that he is, and to find an individual relation to
the eternal verities that St. Paul called Principalities and the Powers of
Darkness. For the goal of this adventure is not
perfection as measured
by some ideal standard, but wholeness, and this can be achieved only
through becoming conscious of the psychic elements that lie buried, not
only in the personal, but in the collective, unconscious as well, where the
symbol of wholeness that Jung called the Self lies ready to be awakened to life.35
Jung is quoted as having said, not long before his death: "All that I have learned has led me step by step
to an unshakable conviction: the
conviction that God exists. I only believe what I can see, and that elimi
nates faith. I do not have faith in God ... I know that He exists."36
His influence on psychiatric thought has already been great and is
likely to increase as time goes on; but the work of this extraordinary
man has a far wider significance, for he has opened to us an
entirely new
dimension of the human psyche that is destined to have an incalculable influence on the future of mankind.
REFERENCES All references are to the works of C. G. Jung, except
where otherwise stated.
Coll. W. refers to The Collected Works of C. G. Jung, Bollingen Series, New
York, Pantheon Books, 1953 1. Experimental Researches, Coll. W., vol. 2.
2. Ibid.
3. Psychiatric Studies, Coll. W., vol. 1.
4. The Undiscovered Self. Boston, Atlantic-Little, Brown, 1958, p. 10. (Also in
paper cover.)
5. "Development of Personality," The Integration of the Personality. New
York9 Farrar & Rinehart, 1939.
6. Ibid., p. 286.
7. Ibid., p. 288.
8. Ibid., p. 289.
9. Ibid., p. 296. 10. Psychological Types. New York, Harcourt Brace, 1923, pp. 476, 211, 378. 11. Symbols of Transformation, Coll. W., vol. 5. (First published in English as
The Psychology of the Unconscious. New York, Dodd, Mead & Co., 1916.)
258 Journal of Religion and Health
-
12. Freud and Psychoanalysis, Coll. W., vol. 4, part IL
13. Jones, Ernest, The Life and Work of Sigmund Freud. New York, Basic
Books, 1953-57. vo1- II* PP- 3J7? 434 14. Psychological Types. 15. Two Essays on Analytical Psychology. New York, Dodd, Mead & Co., 1928.
(Also in paper cover.) 16. Psychological Types, see "Soul Image," p. 596; see also Aion, Coll. W., vol. 9,
ii, Ch. III.
17. Psychological Types, pp. 507, 476. 18. Aion, Coll. W., vol. 9, ii, p. 180.
19. Modern Man in Search of a Soul. New York, Harcourt Brace, 1933, p. 276. (Also in paper cover.) Also, Coll. W., vol. 11, p. 343.
20. Ibid., p. 278-9; Coll. W., vol. 11, p. 345. 21. Ibid., p. 277; Coll. W., vol. 11, p. 343. 22. Ibid., p. 58. See also The Practice of Psychotherapy, Coll. W., vol. 16, p. 72-3.
23. "Psychology and Religion," Psychology and Religion: West and Easty Coll.
W., vol. 11, part I.
24. "Dream Symbols of the Process of Individuation," The Integration of the
Personality; and "Individual Dream Symbolism in Relation to Alchemy," Psychology and Alchemy, Coll. W., vol. 12.
25. Psychology and Religion, Coll. W., vol. 11, p. 8.
26. The Undiscovered Self, p. 28.
27. Otto, Rudolf, The Idea of the Holy. London, H. Milford, 1923, p. 11. 28. Archetypes of the Collective Unconscious, Coll. W., vol. 9, i.
29. Aiony Coll. W., vol. 9, ii.
30. Mysterium Coniunctionis, Coll. W., vol. 14. Probable publication date, 1962.
31. Essays on Contemporary Events. London, Routledge & Kegan Paul, 1947. (Also in paper cover.)
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34. "Answer to Job," Psychology and Religion, Coll. W., vol. 11.
35. Aion, Coll. W., vol. 9, ii, "Christ as Symbol of the Self," Ch. V.
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lungs Influence on Contemporary Thought 259
Article Contentsp. 247p. 248p. 249p. 250p. 251p. 252p. 253p. 254p. 255p. 256p. 257p. 258p. 259
Issue Table of ContentsJournal of Religion and Health, Vol. 1, No. 3 (Apr., 1962)Front MatterEditorial: The Importance of Thinking [pp. 195-196]Segregation and Southern Churches [pp. 197-221]The Bereavement Reaction a cross-cultural evaluation [pp. 222-246]Jung's Influence on Contemporary Thought [pp. 247-259]The Influence of Jung's Work: a critical comment [pp. 260-272]Mental Health Teaching Materials for the Clergy [pp. 273-282]Cognition and Health [pp. 283-291]Book ReviewsReview: untitled [pp. 292-293]Review: untitled [pp. 293-295]Review: untitled [pp. 295-297]Review: untitled [pp. 297-298]Review: untitled [pp. 298-300]Review: untitled [pp. 300-301]Review: untitled [pp. 301-302]Review: untitled [pp. 302-303]
Books Received [pp. 303-304]