Carl Jung is the man who next to Sigmund Freud exercised the biggest influence on post-modern society. Although he was borne into a conservative Christian Swiss family and his father was a Protestant preacher in time he digressed from cynicism, to gnosticism and eventually became anti-Christian. At first he practised as a medical doctor according to his training. In time however he became more intrigued with psychiatry and the unconsciousness of the human mind. His writings and theories where at first strongly promoted by Freud who saw in him a disciple and protege. Because Freud was Jewish he was seeking a Gentile whom he could groom to take over from him. A new mindset had to be developed that would overthrow the prevailing Christian morals that stood in the way of a new world universal belief system. Psychoanalysis was the latest buzz-word and it had to be dressed up as the very latest scientific discovery. Understanding the chemistry and mystical secrets of the mind is what these men and their followers believed, would pave the way to solving man’s universal problems. Jung and Freud spent longs hours analysing each other. Their group of friends and colleagues would have regular meetings when they would present papers, share ideas and develop new theories.
We know that Freud was obsessed with sexual liberation, the use of psychoactive drugs, hypnotism and an initiate in the Jewish Kabbalah which was ancient occult knowledge. We will see from extracts from Jung’s book titled Memories, Dreams, Reflections that he also had a strong aversion to Christianity and a fascination with spirit guides. Both these men where also influenced by the works of Nietzsche who declared: God is Dead! With God out of the picture man could live a much better life no longer being constrained by what was considered to be sinful and immoral according to Christian values. However in the place of this, a new and belief system, for want of a better word, religion, had to be created. Psychiatry would be the medical cure and psychology would create the new and better philosophy for daily living. Having said this let’s take a look at what Jung had to say;
“Lord Jesus seemed to me in some ways a god of death, helpful, it is true, in that he scared away the terrors of the night, but himself uncanny, a crucified and bloody corpse.” (p. 13, MDR = Memories, Dreams, Reflections )
“I made every effort to force myself to take the required positive attitude to Christ. But I could never succeed in overcoming my secret distrust.” (p. 14, MDR)
During his very early years, even by the age of six, Jung was fascinated by illustrations of Brahma, Vishnu, and Shiva: “I had an obscure feeling of their affinity with my ‘original revelation'” (p. 17, MDR). That “original revelation” is recorded in Jung’s memoirs. It is a highly obscene vision he experienced at age three, a demonic combination of obscenity with worship, wherein a ritual phallus is enthroned.
Perhaps most distressing of all is the vision recorded in Jung’s Analytical Psychology and recently quoted in The Jung Cult, by Richard Noll. During a descent into the “unconscious,” and supposedly into the “underworld,” here is what he sees:
“Then a most disagreeable thing happened. Salome became very interested in me, and she assumed I could cure her blindness. She began to worship me. I said, ‘Why do you worship me?’ She replied, ‘You are Christ.’ In spite of my objections she maintained this. I said, ‘This is madness,’ and became filled with sceptical resistance. Then I saw the snake approach me. She came close and began to circle me and press me in her coils. The coils reached up to my heart. I realized as I struggled that I had assumed the attitude of the Crucifixion. In the agony and the struggle, I sweated so profusely that the water flowed down on all sides of me.
Concerning his father as Protestant Preacher;
“When I heard him preaching about grace, I always thought of my own experience. What he said sounded stale and hollow, like a tale told by someone who knows it only by hearsay and cannot quite believe it himself.” (p. 42-43, MDR)
In later years, Jung’s father experienced a “religious collapse” (p. 91, MDR). Jung recalls that:
“…my poor father did not dare to think, because he was consumed by inward doubts. He was taking refuge from himself and therefore insisted on blind faith.” (p. 73, MDR)
Jung blames this collapse on the Christian church and its theology: “I saw how hopelessly he was entrapped by the Church and its theological thinking. They had blocked all avenues by which he might have reached God directly, and then faithlessly abandoned him. Now I understood the deepest meaning of my earlier experience: God Himself had disavowed theology and the Church founded upon it.” (p. 93, MDR)
In contrast to his father, Jung “reached God directly,” but only by denying the God of Scripture and equating the inner man with God. No wonder the New Agers’ are so mad about his stuff.
Jung notes that his father “could not even defend himself against the ridiculous materialism of the psychiatrists” who he believed “had discovered something in the brain which proved that
in the place where mind should have been there was only matter, and nothing ‘spiritual'” (p. 94, MDR).
Although Jung himself never embraced this “ridiculous materialism,” what he did embrace is a thinly disguised form of atheism. We will be looking at his view of “religious ideas” as existing purely within the mind of man. Historical facts–the life, death, and resurrection of Jesus Christ–have no place in his system.
This is what he had to say about Church in general;
“Church gradually became a place of torment to me.” (p. 45, MDR)
“I could no longer participate in the general faith, but found myself involved in something inexpressible, in my secret, which I could share with no one. It was terrible and–this was the worst of it–vulgar and ridiculous also, a diabolical mockery.” (p. 56, MDR)
“Insofar as they all represented the Christian religion, I was an outsider.” (p. 56, MDR)
“The farther away I was from church, the better I felt. The only things I missed were the organ and the choral music, but certainly not the ‘religious community.'” (p. 75, MDR)
Family discussions of biblical narratives…”made me feel distinctly uncomfortable, because of the numerous and barely credible accounts of miracles.” (p. 73, MDR)
We can see how he gradually was slipping into deeper darkness from the following;
It is crucial to note Jung’s admission of the demonic inspiration underlying his psychological theories:
“…there was a demonic strength in me, and from the beginning there was no doubt in my mind that I must find the meaning of what I was experiencing in these fantasies. When I endured these assaults of the unconscious I had an unswerving conviction that I was obeying a higher will, and that feeling continued to uphold me until I had mastered the task.” (p. 177, MDR)
“From the beginning I had conceived my voluntary confrontation with the unconscious as a scientific experiment which I myself was conducting and in whose outcome I was vitally interested. Today I might equally well say that it was an experiment that was being conducted on me.” p. 178,MDR)
“I have had much trouble getting along with my ideas. There was a demon in me, and in the end its presence proved decisive. It overpowered me, and if I was at times ruthless it was because I was in the grip of the demon. I could never stop at anything once attained. I had to hasten on, to catch up with my vision. Since my contemporaries, understandably, could not perceive my vision, they saw only a fool rushing ahead.” (p. 356, MDR)
At least one demon, Philemon, was specifically identified: “…another figure rose out of the unconscious. He developed out of the Elijah figure. I called him Philemon. Philemon was a pagan and brought with him an Egypto-Hellenistic atmosphere with a Gnostic coloration.” (p. 182, MDR)
Jung credits this demon with teaching him “psychic objectivity, the reality of the psyche” (p. 183, MDR). Specifically: “Psychologically, Philemon represented superior insight. He was a mysterious figure to me. At times he seemed to me quite real, as if he were a living personality.” (p. 183, MDR)
“Philemon and other figures of my fantasies brought home to me the crucial insight that there are things in the psyche which I do not produce, but which produce themselves and have their own life. Philemon represented a force which was not myself.” (p. 183, MDR).
Jung considered Philemon a “ghostly guru” or “spirit teacher,” as explained to him by an elderly Indian friend of Ghandi’s (p. 184, MDR). Clearly, however, we must agree with Jung’s own analysis and acknowledge him as a demon.
Col 2:8 Beware lest anyone rob you through philosophy and vain deceit, according to the tradition of men, according to the elements of the world, and not according to Christ.
When one does a study of the history of psychology you will find it had its roots in philosophy that was pagan and against the teaching of the Bible.
Ti 4:1 But the Spirit expressly says that in the latter times some shall depart from the faith, giving heed to seducing spirits and teachings of demons,
Carl Jung admits in his own words that he was inspired and taught by demons. How on earth did psychology become a major subject taught at universities where preachers are trained? How on earth can Christian psychologists justify their integration of Psychology with the Bible?
1Co 10:21 You cannot drink the cup of the Lord and the cup of demons; you cannot be partakers of the Lord’s table and of a table of demons. This Scripture speaks for itself!