Dr. Carl Jung, with Dr. Alfred Adler, was a distinguished pupil and devotee of Dr. Sigmund Freud. After playing a leading role in the psychoanalytical movement for several years, this eminent Swiss psychiatrist withdrew from the Freudian group and founded his own school, known subsequently as the school of Analytical Psychology. The reasons back of this dramatic departure, while given no particular emphasis in this paper, will, nevertheless, be made somewhat apparent. Our particular concern, however, at the time is with the religious implications of Jung's psychology. That religion occupies a paramount position in the psychology of Jung is evidenced from only a cursory reading of the literature. Indeed, as Dr. James D. Page of Temple University puts it: The Analytical Psychology of Jung is a mixture of keen empirical observation, mysticism, and religion.' In this very brief consideration, it might be of interest and value to focus attention on Jung's concept of religion and its significance in connection with such Jungian emphases as mythology, the collective unconscious, the soul-concept, and psychotherapy. This may serve to point the way to a necessarily limited, but critical evaluation of such thinking. In his book, Psychology and Jung endeavors to make clear from the start what he means by religion. To quote him: Religion, as the Latin word denotes, is a careful and scrupulous observation of what Rudolf Otto aptly termed the numinosu, that is, a dynamic existence or effect, not caused by an arbitrary act of will. On the contrary, it seizes and controls the human subject, which is always rather its victim than its creator. The numinosum is an involuntary condition of the subject, whatever its cause may be.3 Religion, Jung would go on to say, is the term that designates the attitude peculiar to a consciousness which has been altered by the experience of the numinosum. It should be emphasized that Jung does not attempt to prove the existence of a super-natural agent. He confesses that he cannot take this step psychologically. At the same time, Jung is concerned with the fact that men do hold to such beliefs, and he is interested in why they believe and the consequences that ensue. According to Jung, spiritual concepts are indispensable constituents