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A Variety of Psychological Perspectives


Edited by Jacob A. Belzen and Antoon Geels


Antoon Vergote

In this volume we have brought together some of the most important contributions of Antoon Vergote to the field of what is now called 'clinical psychology of religion'. Most of these contributions were not published before in English. They cover the field in two ways. On the one hand we selected some articles in which Vergote reflects about the foundations of the (clinical) psychology of religion. This first part of the book is about the psychoanalytic and philosophical-anthropological approach of some major topics in the study of religion : e.g. mythical thinking and symbolisation, moral law and the idea of sin, religious experience... . In this part we also included a critical reflection about the classic psychoanalytic criticism of religion and about the epistemology and the limits of the psychology of religion. The second part, on the other hand, contains clinical-empirical and psycho-historical studies about concrete religious phenomena. The first section of this part is, amongst other topics, about the psychological approach of the person Jesus, about the psychological profile of the priest and, about some aspects of folk religiosity. The second section deals with problems in the field of mental health and religion : the differentiation of true and false mysticism, religion and psychopathology and a psychological approach of the experience of visions and apparitions.

Roger Brooke

remains with us still in the central terms of Jung’s developmental theory. 2 Towards an African Healing of Analytical Psychology Our task is not so much to analyze Jung as to analyze our own fantasies, both towards people who are culturally the non-White “other” and towards our own inner lives. All this

Gottfried Heuer

Shamans and Analysts. New Insights on the Wounded Healer by John Merchant, London and New York: Routledge, 2012, 206 pp., £21.99/US $34.95 (paperback), ISBN 978-0415558273 ‘What is the connection between shamanism, wounded healers and the “true Jungians”?’ is the question Merchant

Nuala Flynn

The frontispiece of Guy Dargert’s enjoyable and illuminating book is an image of an ancient statue of Asklepios, the Greek god of healing, with his staff entwined with a snake. This book is under the aegis of this powerful, knowledgeable and benevolent healer and the cthonic transformative energy

David Tacey

it is the spiritual aspect of this material that has urged him to become more strident in his advocacy of an unknown dimension. ‘Surprisingly’, he writes, ‘the most significant moments in the work of healing seem to have a spiritual aspect as well as a relational one’ (Kalsched, 2013 , p. 18). It is

Alexandra L. Fidyk

that ‘none of these perspectives consider the role of the unconscious mind, which exerts a substantial influence on the intellect, emotions, imagination, intuitions, body, and spirit – and thus on learning’ (Dobson, 2008b , p. 6). Much healing and psychological development can occur through creative

Susan Rowland

himself; a god transcendent of his world. Symbols expand psychic being and connect body to spirit. Evidently, such a powerful psychic engine as a symbol has implications for healing and therefore therapy as defined within psychology. The first part of my paper will look at art, therapy and van den Berk

Kevin Lu

-generational and trans-personal approach to the past as an intersubjective web of ideas and concepts centring on Gross and my being in relationship with him […] My research-arcs backwards to the past with the intention to contribute to healing present and future. This orientation equalizes meaning and fact and

Susan Rowland

synthesis and re-evaluation of Jungian archetypal theory within a largely post-Freudian context. Pointing out the essentializing component in Freud’s drives, Brown suggests that Jung’s archetypal psyche better accommodates notion of autonomy of being and an intrinsic healing capacity. Archetypes are