|Dourley, J.P. (1995). The Religious Implications of Jung's Psychology. J. Anal. Psychol., 40:177-203.|
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(1995). Journal of Analytical Psychology, 40(2):177-203
The Religious Implications of Jung's Psychology
(This article is an expansion of the Marston LaFrance Fellowship Lecture, Faculty of Arts, Carleton University, Ottawa, , March 1989)
I. The Problem and the Paradox
Jung's psychology has attracted the widespread interest of religionist and theologian because, at its core, lies an understanding of the psychogenetic origins of religious experience itself and, so, by extension, of all the religions which have graced and bloodied the of our common humanity. In a passage, far from atypical of his thought when taken in its totality, Jung candidly refers to his ‘… demonstration of the psychic origin of religious phenomena’ (Jung , para. 9).
The of the religion and deity-creating function of reflects a wholly intra-psychic . In this the ego, as a creation of , is addressed by the archetypal of its origins in a process which links and completes both poles of the , and , in a single organic process. All allegedly extra-psychic agencies are excluded from this inner . As such, Jung's understanding of the psyche is one of strict self-containment, though it does grant to the archetypal world a possibly fecundity which seeks in . Such self-containment excludes in the possibility of a supernatural or transcendent world addressing the psyche from a beyond the psyche.
Rather the prophet, Messiah or founder of a religion is responding to the archetypal dimension of impacting on the ego of the religious . Those religions which live do so because the founder's personal experience and are recognized by the
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