According to leading sociologists and philosophers like Durkheim, Evans-Pritchard, and Levi-Strauss, religious symbols are an essential part of all religions in the sense that they establish a strong pervasiveness and feeling of motivation among the followers of a particular religion (Geertz, 1973). Similarly, religious symbols are primarily acquainted with coping and the role that it plays in religion. Many scholars have studied the effects of religious symbols as being immediate and almost naturally-occurring (Bargh, 1994); these effects are believed to reiterate specific ideas and opinions in the minds of believers and followers, ones that emotionally drive them into following a specific religion and its teachings. Religious symbols like the Christian crucifix are a form of summarizing the defining points of religion and its ideology; in such instances, the symbol gains the ability to evoke conceptions that are generally associated and interlinked with the symbolic object itself. The cross, for example, has become an object whose image and presence directly evokes images that are symbolic and representative of Christianity (Langer, 1942). Consistent with the ideas mentioned above, Carl Jung presented his argument about the manifestation of symbolic images in reality through unconscious representation. This representation manifests itself in ways that often have astute consequences for every individual’s reality and experiences.
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