Kingdom Within in which he associates being a Pharisee with identifying with our mask or persona. He interprets the Devil or temptation to sin as “the inner adversary”, the saying “love your enemies” as the dictate to discover and remove our projections from others, and advocates Jesus as the exemplar of human wholeness, uniting body, soul, spirit, sexuality, eros, and meaning through love. Jungian analyst and professor of psychology and religion Robert L. Moore cites Christ as expressing four archetypes found in the male psyche: the Warrior (in wrestling with his inner demons in the desert and at Gethsemane); the Lover (in radicalizing the commandment to love our neighbors); the Magician (in changing water to wine, feeding the thousands, and healing the sick); and the King (in generating the Kingdom of God, and in identifying himself with the way to the Father). James Hillman, founder of archetypal psychology, has done much to expose the unacknowledged or shadow “Christianisms” within Jungian depth psychology itself, e.g. one barrier to grasping the underworld or domain of Hades as the psychic realm is Christ’s victory over death. Similarly, the model for viewing the shadow as a moral problem is the Christian doctrine of sin. Hillman believes that soul or interiority refers not only to humans but to inanimate objects and to the world. Hillman is critical of Jung’s convention of equating symbols of roundness (e.g. the rose window of a cathedral) with the Self, and discourages the attempt to achieve undivided wholeness by integrating parts. Jung’s Self (representing the inner God) derives from monotheism, and by contrast Hillman encourages a polytheistic perspective. Fr. Victor White, an English Dominican theologian and priest, and Jung carried on a 15 year correspondence. Through their dialog, White attempted to integrate analytical psychology into Catholic theology while Jung attempted to re-interpret Christian symbols. It was clear to White that “Jung was a psychiatrist and not a professional philosopher and/or theologian – and that there were important theological issues which Jung seemed, for whatever reason, not to understand or to value”. One unresolved point was White’s perspective that evil is the absence of good, whereas Jung believed that an adequate god image must include evil to balance the good. In addition, White floundered on Jung’s assumption that the Judeo-Christian god image changes over time, and that it would be replaced by something different in the distant future. In his 1994