From the start, Jung’s work included an interest in myth, symbolism, ritual, and the numinous. Jung became a student of Sigmund Freud in 1906, however, the mentoring relationship ended in 1913 because of their professional differences. Jung’s central issue with Freud’s method of psychoanalysis was its exclusivity and one-sided interpretations, which, he felt, left Freudian theory prone to “reduce high-flown ideals, heroic attitudes, nobility of feeling, [and/or] deep convictions, to some banal reality.” Jung disagreed with Freud’s premise that repressed sexual trauma was the central motivation behind neuroses, finding through his own research that a variety of drives (including a sexual drive), caused neurotic responses in the psyche. While Jung found Freudian theory helpful in small doses, he saw psychoanalysis as “capable only of harm” when there was a chance to build up the psychic function of a patient rather than reduce it to a neurosis triggered by sexual repression. Jung learned from Freud’s attention to human darkness, and discovered that “[e]ven our purest and holiest beliefs rest on very deep and dark foundations,” yet felt Freud paid too little attention to the “shadow-side” of humanity and excluded its potential productive function. Jung and Freud further disagreed on religion and religious experience. Jung found “Freud’s attitude toward the spirit […] highly questionable,” since Freud regarded spiritual expression with suspicion and “insinuated that it was repressed sexuality.” Following this professional split, Jung shifted his focus away from what Campbell calls “a subjective and personalistic, essentially biological [i.e., Freudian] approach” and towards a mythically oriented psychology focused on “the symbolism of the psyche.”
Jung views himself as “a physician, whose business is […] the sickness” of humanity, and understands that his remedy for this sickness must be “as real as the suffering” his patients experienced. While his psychotherapeutic practice tends to a patient’s psychological disturbances, Jung recognizes that he needs to also deal with the individual’s religious attitude, or lack thereof. For Jung, religion is not an “enemy of the sick,” but a “system of psychic healing,” compatible with psychology.Nicknamed “Father Abraham” (because he was not perplexed by the paradoxical demands of God), Jung sees attempts to explain God through psychic experience as a natural inclination of humanity. For Jung, the gradual separation of religion and science during the nineteenth and twentieth centuries is detrimental to both sides. While in the Enlightenment age, “religion sought linkage, [and] science sought knowledge,” Jung suggests that a new worldview, one of “linked knowledge,” as imminent, and predicts that religion and science will meet again in collaboration, not in competition. 
Next time: a brief overview of Jung’s psychotherapeutic method
 For Jung’s earliest exploration into the psyche, see his 1902 dissertation, “On the Psychology and Pathology of So-called Occult Phenomena” in C. G. Jung, Collected Works: Psychiatric Studies, trans. R. F. C. Hull, 2nd ed. (Princeton: Princeton University Press, Vol. 1, 1970. See also: Joseph Campbell, introduction to The Portable Jung, ed. Joseph Campbell, trans. R. F. C. Hull. (New York: Penguin Books, 1976), xi-xv.
 See Campbell, introduction, The Portable Jung, xv-xvi; Mary Ann Mattoon, Jung and the Human Psyche: An Understandable Introduction (New York: Routledge, 2005); Gerhard Wehr, Jung: A Biography, trans. David M. Weeks (Boston: Shambala, 1987),127-160.
 C. G. Jung, Collected Works: Two Essays on Analytical Psychology, trans. R. F. C. Hull, 2nd Edition, Vol. 7 (Princeton: Princeton University Press, 1977), par. 33 and 65.
 Jung, CW 7:33.
 Jung, CW 7:65.
 C. J. Jung, Collected Works: Practice of Psychotherapy, trans. R. F. C. Hull, Vol. 16 (Princeton: Princeton University Press, 1985), par. 145-6. See also: Jung, CW, 7:70.
 C. G. Jung, Memories, Dreams, Reflections, ed. Aniela Jaffe, trans. Richard and Clara Winston (New York: Vintage Books, 1989), 149.
Campbell, introduction, The Portable Jung, xxi.
 C. G. Jung, Collected Works: The Symbolic Life: Miscellaneous Writings, trans. R. F. C. Hull, Vol. 18 (Princeton: Princeton University Press, 1989), par. 1511.
 Jung, CW 18:1686.
 Jung, CW 16:249.
 C. G. Jung, Collected Works: The Archetypes and the Collective Unconscious, trans. R. F. C. Hull, 2nd ed., Vol. 9.1 (Princeton: Princeton University Press, 1990), par. 393. See also Jef Dehing, “Jung and Knowledge from Gnosis to Praxis,” Journal of Analytical Psychology 35 (1990): 377-96.
Edward F. Edinger, The Creation of Consciousness: Jung’s Myth for Modern Man (Toronto: Inner City Books, 1984), 58.