Theistic religion was once suitable to the emerging intellect of humanity, but is no longer suitable for an advancing species. Modern humanity benefits from science, technology, medicine and the internet, and no amount of praying will save the life of a relative, or produce space travel, or the latest breakthrough in the fight against human disease. The Buddha denied the validity of theistic belief and advocated mental development and discipline (behavioural modification) as a means of over-coming alienation. The Buddha taught non-identification with thought (i.e. non-attachment), and can not be considered ‘idealistic’, and he criticised certain types of materialist thinking prevalent in his day, and can not be called a ‘materialist’. Karl Marx advocated the study of the physical circumstances humanity finds itself within, (i.e. historical materialism), but as he fully acknowledges the existence and functioning of human consciousness, he can not be termed a gross materialist. Marx wrote often about human consciousness, and stated that when consciousness is inverted, (i.e. deluded), it can not perceive things as they actually are, and falls into the error of religiosity. However, as Marx denied the validity of philosophies that limit the interpretation of the world to a set of thoughts, or thought constructs, (i.e. attachment to thought), he can not be called an ‘idealist’, or ‘ideologue’.
Socialist medicine treats all people as equal. This means that regardless of high or low social status the treatment and medicine that is received is of one level – and that this level is the best that a society can collectively muster both intellectually and materially. There is not one level of care for the rich, and another level of care for the poor – there is only one methodology and that is medicine developed through the application of scientific socialism.
Jung was not religious in the conventional sense, as through the use of psychological insight, he saw through religious structure and understood its historicity. He might be described as spiritual due to the obvious spiritual content of much of his work, but even this appellation is problematic. In reality Jung viewed religion as being a subject of much psychological interest due primarily to its obvious archetypal content. Through his developed psychological method, Jung demonstrated an often profound and startling insight into the inner structures of subjects like religion that at once swept away any unnecessary obscuration or excessive mystification, to reveal the true developmental nature of the teachings.