Religion and the Cure of Souls In Jung's Psychology (International Library of Psychology)

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Routledge is now re-issuing this prestigious series of 204 volumes originally published between 1910 and 1965. The titles include works by key figures such asC.G. Jung, Sigmund Freud, Jean Piaget, Otto Rank, James Hillman, Erich Fromm, Karen Horney and Susan Isaacs. Each volume is available on its own, as part of a themed mini-set, or as part of a specially-priced 204-volume set. A brochure listing each title in the "International Library of Psychology" series is available upon request.

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Religion and the Cure of Souls In Jung's Psychology (International Library of Psychology) Review

This is a -highly lucid account of Jungian psychology, emphasizing religion. However, the author, a Protestant pastor, while achieving an amazingly neutral stance, mainly addresses Catholicism & Protestantism with a few scattered references to Eastern religions--despite stating on p. 200, "On the surface Jung's attitude to religion is more in keeping with the Eastern than the Western view." While the author is well-versed in Jungian psychology (in a book published 11 years prior to Jung's death), he still translates the German term "seele" as "soul" vs. its alternative translation of "psyche" even though Jung took a psychological approach to religion. As Schaer says, p. 139: "He [Jung] is investigating religion as a psychologist & starting from psychological assumptions" & p. 43: "When observing a certain object, we do not see it as it is in itself, but we see it together with what we read into it. In this way our relations with our surroundings are modified." In addition, he mixes "God" (rarely used by Jung except regarding the Anima/Animus) & god-image (extensively used by Jung). Nevertheless, Schaer notes that p. 129: "Jung makes the astonishing assertion that religion ministers to psychic hygiene." This view is especially relevant with the publication of numerous books relating Psychology & Eastern Religions & philosophies. Of special note are his statements that: p. 74: "In earlier periods of recorded history-not by any means in only the primitive religions & cultures-man clearly had a weaker ego as the focus of personality than he has today," pp. 126-7: "That the experiences of one man in one religion should be exactly like those of another in another goes right against the meaning of individuation," & p. 211: "What is psychologically true has a psychological & therefore a human meaning though it need not be objectively true." Applicable to Western students pursuing Eastern religions, p. 66: "If converts think that they have experienced a transformation of their whole personality, that is only a subjective delusion. All that has happened is a change of attitude, not of the whole man. And as Jung points out, the old Adam-the attitude that has been dropped-is still latent & can operate from the unconscious. The new attitude born of conversion may very well be one-sided in its turn; it has come into being by way of compensation to another one-sidedness & this says nothing about the personality, the totality of the inner man, itself being enlarged. One has only to remember the one-sidedness of say, St. Augustine after his conversion & how in many respects he went from one extreme to the other, to see that Jung is right on this point." Thus, I think his point is well-taken that--p. 221: "All those who are concerned with religion must take account of Jung's work" - Eastern as well as Western.

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