from Way of Life:
The following is excerpted from our book The New Age Tower of Babel, available from Way of Life Literature.
Carl Gustav Jung (1875-1961), the founder of analytical psychology, has been influential, not only in society at large, but also in the New Age movement and within almost all aspects of Christianity. Jung has influenced both modernists and evangelicals. His writings are influential within the contemplative movement. He has been promoted by Paul Tillich, Morton Kelsey, John Sanford, Thomas Moore, Joseph Campbell, John Spong, Richard Foster, Agnes Sanford, and Gary Thomas, to name a few. Jung’s psychological typing provides the underpinning for the Personality Profiling part of Rick Warren’s SHAPE program, which is used by countless churches and churches and institutions.
Jung (pronounced Young) has been called “the psychologist of the 21st century” (Merill Berger, The Wisdom of the Dreams, front cover).
Ed Hird says, “One could say without overstatement that Carl Jung is the Father of Neo-Gnosticism and the New Age Movement” (Hird, “Carl Jung, Neo-Gnosticism, and the Meyers-Briggs Temperament Indicator (MBTI),” March 18, 1998; reprinted in Who’s Driving the Purpose Driven Church by James Sundquist, Appendix C).
Jeffrey Satinover says:
“Jung’s direct and indirect impact on mainstream Christianity–and thus on Western culture–has been incalculable. It is no exaggeration to say that the theological positions of most mainstream denominations in their approach to pastoral care, as well as in their doctrines and liturgy–have become more or less identical with Jung’s psychological/symbolic theology” (Homosexuality and the Politics of Truth, p. 240, quoted from Ed Hird).
Jung collaborated with Sigmund Freud from 1907 to 1912, but after a falling out they went their separate ways.
In true New Age fashion, Jung explored Hinduism, Buddhism, Taoism, I Ching, astrology, Spiritualism, Gnosticism, alchemy, dream interpretation, mandala symbolism, Theosophy, Greek Mythology, and more. He spent time in India studying eastern religion and folk lore. He wrote the first introduction to Zen Buddhism. He amassed one of the largest collections of spiritualistic writings found on the European continent (Jeffrey Santinover, The Empty Self, p.
28). Jung used the divination methods of I Ching in the 1920s and 1930s and the training program of the Jung Institute of Zurich originally included this practice (Richard Noll, The Jung
Cult: Origins of a Charismatic Movement, 1994, p. 333, quoted from Ed Hird). In a letter to Freud, Jung said: “I made horoscopic calculations in order to find a clue to the core of psychological truth. … I dare say that we shall one day discover in astrology a good deal of knowledge which has been intuitively projected into the heavens” (Richard Webster, Why Freud Was Wrong, 1995, p. 385). Beginning in 1911 Jung quoted G.R.S. Mead, a practicing Theosophist, “regularly in his works through his entire life” (Richard Noll, The Jung Cult, p. 69).
Jung communicated with spirits all his life. He “experienced precognition, clairvoyance, psychokinesis, and haunting” (Harper’s Encyclopedia of Mystical and Paranormal Experience). His mother and maternal grandmother were “ghost seers.” His mother spent much of her time in her separate bedroom, “enthralled by the spirits that she said visited her at night”
(“Carl Jung,” Wikipedia). Her family was heavily involved in séances. For many years Jung attended séances with his mother and two female cousins (John Kerr, A Most Dangerous Method: The Story of Jung, Freud, and Sabina Spielrein, 1993, pp. 50, 54, quoted from Ed Hird). His grandmother, Augusta Preiswerk, “fell into a three-day trance at age twenty, during which she communicated with spirits of the dead and gave prophecies”
(Harper’s).
As a child Jung felt that he had two personalities, one was himself the schoolboy and the other was a man from the 18th century. This other personality, named Philemon, had a life of its own and talked with Jung. Obviously it was a familiar spirit. When Jung had a breakdown following his separation from Sigmund Freud and was nearly suicidal he renewed communication with this spirit and Philemon became his guide. Jung said, “Philemon represented a force which was not myself. … It was he who taught me psychic objectivity” (James Sundquist, A Review of the Purpose Driven Life). Philemon appeared to Jung variously as “an old man with the horns of a bull … and the wings of a fisher” and as Elijah and as Salome. The latter addressed Jung as Christ (C.G. Jung: Analytical Psychology: Notes of the Seminar Given in 1925, Princeton University Press, 1989, pp. 86, 98).
After Jung’s split from Freud, he suffered a six-year-long breakdown “during which he had psychotic fantasies” and experienced “numerous paranormal phenomena” (Harper’s). He became immersed in “the world of the dead” and wrote the book Seven Sermons to the Dead under the name of a Gnostic writer named Basilides.
Jung’s father was a pastor, but he doubted the Christian faith. Jung openly rejected Christ. He said:
“Lord Jesus never became quite real for me, never quite acceptable, never quite lovable, for again and again I would think of his underground counterpart [referring to a reoccurring immoral dream he had]. … Lord Jesus seemed to me in some ways a god of death. … Secretly, his love and kindness, which I always heard praised, appeared doubtful to me” (Jung, Memories, Dreams, Reflections, p. 13).
There are other things that Jung said in relation to Christ that are even more abominable but I do not want to quote them. It is enough to say that he was a demonically-deceived blasphemer and Christ rejecter of the highest order.
Jung considered all religions to be myths, but he felt they were useful. He believed that the secret of life is found “at the mystical heart of all religions” and that it consists of a “journey of transformation” to find the true self and bring it into harmony with the Divine.
Jung said that man should love himself for in so doing he is loving Jesus, because Jesus is “you”
(Bill Isley, “The Ragamuffin Gospel: A Critique,” PsychoHeresy Awareness Ministries Newsletter, July-August 2003).
Jung said that Jesus, Mani, Buddha, and Lao-Tse are all “pillars of the spirit” and that he “could give none preference over the other” (John Dourley, C.G. Jung and Paul Tillich, p. 65).
Jung believed in the “Collective Unconscious,” which is supposedly the universal consciousness of mankind that lies at a subconscious level. It apparently consists of the sum total of man’s thinking since he evolved from animals, and through psychiatry and mystical religion man can delve into this realm. Jung defined the collective consciousness as “the sediment of all the experience of the universe of all time, and is also the image of the universe that has been in process of formation from untold ages”
(Collected Papers on Analytical Psychology, “The Psychology of Unconscious Process,” p. 432).
This, of course, is one of the foundational doctrines of the New Age and doubtless came from Jung’s study of eastern religion and various forms of occultic mysticism such as Theosophy.
The “collective unconscious” is pure myth.
Richard Webster wisely observes that “the Unconscious is not simply an occult entity for whose real existence there is no palpable evidence. It is an illusion produced by language–a kind of intellectual hallucination”
(Richard Webster, Why Freud Was Wrong, p. 250, quoted from Ed Hird).
Jung was heavily involved in trying to understand “the psyche” through dream analysis. It is a part of “depth psychology” which seeks to understand the hidden or deeper parts of human experience.
He believed that dreams reflect both the personal and the “collective” unconscious and that they contain revelations as well as fantasies.
Jung held to the blasphemous gnostic belief that good and evil can be reconciled.
“For Jung, good and evil evolved into two equal, balanced, cosmic principles that belong together in one overarching synthesis. This relativization of good and evil by their reconciliation is the heart of the ancient doctrines of gnosticism, which also located spirituality, hence morality, within man himself. Hence ‘the union of opposites'” (Satinover, Homosexuality and the Politics of Truth, p. 240).
Jung held to the New Age-emerging church principle that “both paths are right” (Dourley, C. G. Jung and Paul Tillich, p. 279). The emerging church calls this “orthoparadoxy.”
Jung believed in reincarnation and “drew many of his beliefs from the Tibetan Book of the Dead”
(Harper’s Encyclopedia of Mysticism).
Jung believed in the power of visualization. He said that holding the mental images of Jesus and Mary has power for overcoming negativity and producing good (Bob Guste, Mary at My Side, p. 58).
Jung believed we are entering the Age of Aquarius. In a 1940 letter to Godwin Baynes he said: “1940 is the year when we approach the meridian of the first star in Aquarius. It is the premonitory earthquake of the New Age” (Merill Berger and Stephen Segaller, The Wisdom of the Dreams, p. 162, quoted from Ed Hird). Jung “feared greatly for the future of humankind, and said the only salvation lay in becoming more conscious” (Harper’s). This is a reference to attaining a higher state of consciousness through psychology and mysticism.
Later in life Jung became interested in UFOs and wrote a book on the subject entitled Flying Saucers: A Modern Myth of Things Seen in the Skies.
Jung was married to the same woman for 52 years, but he had illicit relationships with other women.
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