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Dr. Esther Harding, in publishing her lectures on The Pilgrim's Progress to students of the C. G. Jung Institute, Zürich, has demonstrated a fruitful way of coming to grips with the educative and religious influences of a person's childhood. She frankly acknowledges a debt to John Bunyan and to her nurse, Edith Evans, who familiarized her with the Pilgrim's Progress through her bedtime stories about Christian and Faithful, Apollyon and Giant Despair, and who “first set my feet on the pilgrim's path”. This would seem to indicate a Puritan upbringing of a sort that is unfamiliar to large numbers of our contemporaries in English-speaking countries, so much so that the word Puritanism does not even fall harshly upon their ears or serve as a term of abuse as it did for many of the older generation. This does not mean that analysts do not come across unconscious Puritan elements in themselves and their patients. Indeed these elements can appear in negative forms that bedevil the spontaneous analytic processes by all kinds of disguised psychological moralisms and gratuitous austerities. Thus Dr. Harding indicates the way in which she has integrated a Puritan background into her mature and profound experience of life, by an analysis of a classical document of Anglo-Saxon Puritanism. The title Journey into Self suggests that the self was the unconsciously chosen or one might say spontaneously developed goal of Bunyan in his allegorical story of the progress of Christian towards the Celestial City. At first sight it might be wondered whether so evangelically orientated an allegory as the Pilgrim's Progress could possibly have anything to do with psychological processes connected with integration. Superficially speaking, a Puritan document would be expected to be rigid with dogmas designed to serve the soul—theologically conceived—for perfection. It could be asked, “Why force the interpretations of analytical psychology upon writing obviously concerned with different interests