Though Jesus Christ called on Christians to be spiritually alert, spiritual discernment is at an all-time low within the contemporary Christian community. For example, though Christians may know that Carl Jung is one of the founders of modern psychology, what they do not know is that Jung was a heavily demonized occultist and the father of occult New Age Luciferian spirituality whose influence in the church is extensive. For example, his thinking is found in sermons, embrace of Darwinism and evolutionary spirituality, relativism, Eastern meditation, books, and the widely used Myers-Briggs Type Indicator (MBTI). Another example of Jung’s legacy can be seen in Robert Hicks’s book The Masculine Journey, which was given to each of the 50,000 men who attended the 1993 Promise Keepers conference. (C.G.Jung’s Legacy to the Church, psychoheresy.org)
Jung was deeply involved in the occult, which is the devil’s playground. Whereas the new pagan materialist Freud argued that religions and Christianity in particular are delusionary and evil, the occult Gnostic pantheist Jung contended that all religions are imaginary but useful in that they reveal aspects of the unconscious and could thus tap into a person’s psyche (soul). In Jung’s view, religions were useful psychoanalytical tools and if a person wanted to use Christian symbols that was fine with him.
Because Jung believed in evolution (biological and spiritual change), and reincarnation, he thought there was a deeper, more significant layer of the unconscious which he described as a “storehouse of latent memory traces” inherited from man’s many lifetimes of living and dying within the framework of evolution and reincarnation. This past includes man in his pre-human or animal ancestry. (C. G. Jung. The Archetypes and the Collective Unconscious, 1969, p. 4)
Jung identified memory traces as archetypes and held that they were innate, unconscious, and generally universal, meaning that this collective unconscious is shared by all people, therefore universal. However, because it is unconscious, only adepts (mystics, channelers, spiritists) are able to tap into it.
Jungianism is grounded in Gnostic neo-Platonism, Darwin’s theory of evolution, Eastern mystical pantheism, monism, spiritism, reincarnation, and ancient mythology. That Jungianism constitutes a distinctly mystical Eastern pantheist view of reality can be seen in his Gnostic view of God as Abraxas, the collective unconscious present in each person’s unconscious, a common feature of all monistic systems of mysticism.
The heavily-demonized Jung, whose house was packed full of living dark shapes, practiced necromancy, and had daily contact with familiar spirits, which he called archetypes. Much of what he wrote was inspired by his familiar spirits, one of which he called Philemon, an ancient man with horns and wings. At first he thought Philemon was part of his own psyche, but much to his shock and dismay, he later on arrived at the truth. Jung says:
“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. In my fantasies I held conversations with him, and he said things which I had not consciously thought. For I observed clearly that it was he who spoke, not I. . . . 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. I went walking up and down the garden with him, and to me he was what the Indians call a guru.” ( Jung, Memories, Dreams, Reflections, p. 183)
The eerily uncomfortable feeling that nonphysical intelligences exist causes the scientific community to strain hard at discovering a materialistic scientific theory that will explain away their existence. As part of the scientific community, Jung was reluctant to accept the existence of Philemon and discussed the proof of identity (of familiar spirits) with Professor Hyslop, a long-time friend of William James. Hyslop believed that, all things considered, these metaphysic phenomena “could be explained better by the hypothesis of spirits” rather than by evolved aspects of the collective unconscious, which led Jung to admit:
“I am bound to concede he is right….I have to admit that the spirit hypothesis yields better results in practice than any other.” (America: The Sorcerer’s New Apprentice, Hunt & McMahon, p. 121)
Though influential psychiatrist M. Scott Peck claimed to be a Christian, he nevertheless embraced Jung’s Darwinian faith and revelations from Philemon and other familiar spirits. Since we cannot scientifically explain how it is that the unconscious possesses knowledge which we have not consciously learned, Scott said, “we can only hypothethize (that) our unconscious is God….”
Peck added:
“To explain the miracles of grace and evolution we hypothesize the existence of a God who…wants us to become Himself (or Herself or Itself). We are growing toward godhood….I am indebted for this analogy to Jung...” (ibid, p. 230)
In the contemporary post-Christian West, where belief in demons and possession are contempuously dismissed as unscientific, millions of scientifically enlightened New Age Westerners are tuning into the Universal Soul through psychospiritual technologies, consciousness-altering drugs, and experiencing ecstasy, higher states of consciousness, and astral travel, all of which are viewed as the very essence of psychologic sophistication.
A spiritual transformation—a counter-conversion of soul—is sweeping over and across the West. Scientifically enlightened Westerners are embracing occultism—the devil’s playground—with its seductive promise of supernatural powers, immortality and divinity. But these powers come at a steep price as the demonized Jung discovered too late, for not only did Philemon really exist, but Jung was his servant and mouthpiece in the world of mankind.
2024@Linda Kimball