[The piece below is an extract from the upcoming wholly updated second edition of my 1994 book, “The Serpent & the Cross: Religious Corruption in an Evil Age”, which so far has an encyclopaedic 1,026 pages. This extract occurs in Chapter 7 which is entitled “Sorcerous Apprentices: (1) The Occult Mind-Sciences in the World”. For information, the massive Chapter 11 is entitled “Sorcerous Apprentices: (2) The Occult Mind-Sciences in the Church”. Chapter 7 traces the occult roots of psychotherapy from many angles. Carl Jung is one of those roots. He is also popular in many churches today – not merely the mainstream denominations but also in the Charismatic Movement. Read below for all details, some of which you may find surprising. I am currently on my final read-through of the book and I am putting some occasional extracts here on my website to generate interest in the book, which should be available by the end of August. This extract is 4,740 words long and has a reading time of 25 minutes].

AMONG ALL THE SECULAR PSYCHOTHERAPIES which are used today, by far the most popular technique to emerge has been that which was originally developed by the Swiss psychiatrist and philosopher, Carl Gustav Jung (1875-1961), a golden pupil of Sigmund Freud. Moreover, of all the Freudian protégés, Jung has been the most avidly received throughout the entire international psychotherapeutic community during the last fifty years. In this section, the true spiritual fountainhead of his life’s work is going to be laid bare, leaving no Christian in any doubt about the darkness enshrouding the legacy he has left behind.

The fact that the same welcoming accolade for Jung can also be seen in the response of many churches is a matter of no small moment. Although most Christians have been unable to accept the teachings of Freud because of his obvious anti-Christianity, or could dismiss Wilhelm Reich because of his bizarre eccentricities and sexual proclivities, Jung has been avidly promoted by professing Christians of all sects — especially within the Charismatic Movement, where his teachings have provided the power behind so-called ‘Inner Healing’, with its visualised images of Jesus and the Virgin Mary. This branch of the ‘mind-sciences’ will be dealt with in detail in Chapter 11. [A lengthy list of names could be cited of those professing Christian leaders advocating Jungian-style psychotherapy dressed up in Christian clothing. Some of these are Agnes Sanford, John and Paula Sandford, Morton Kelsey, John Wimber, David Seamonds, Jamie Buckingham, the Arbuthnotts, Richard Foster, Paul Yonggi Cho, Denis and Rita Bennett, the Linn brothers, Francis MacNutt, etc.].

One of the principal reasons for this deceiving of so many professing Christians is Jung’s synthesis of an apparent ‘spirituality’ with his psychological investigations. This is a mould which holds great appeal for the multi-faith, ecumenical pluralists in the twentieth and twenty-first century church — especially the Roman Church with its rich history of mysticism and idolatry, and the other mainline denominations which have removed the Bible as their rule of faith and practice. However, Jung’s spiritual investigations had nothing to do with the spirituality of the Bible but were primitive elements of the ancient satanic religion dressed up in ‘psychobabble’ to increase their widespread intellectual appeal. He was, in fact, the supreme twentieth century occultist, gnostic and transcendental sorcerer, who went deeply into a ‘Satanic Initiation’, mapping his psychic experiences to allure others to follow and, as such, was the modern founder of what is known as ‘Transpersonal Psychology’ — the exploration of archetypal, mystical states of consciousness (ecstasy, visions, ego dissolution, etc.) through various techniques such as trance, hallucinogenic drugs, meditation and visualisation.

Jung’s original teacher, Sigmund Freud, had also been far more interested in the occult than is generally known. Although he liked to present himself primarily as a scientist, he could happily make the statement that

“Behind all so-called occult phenomena lies something new and important: the fact of thought transference, i.e., the transferring of psychical processes through space to other people” (Edoardo Weiss, “Sigmund Freud as Consultant”, p.69; quoted in Paul Roazen, Freud and his Followers, Penguin, 1979, p.250).

However, in his dealings with Jung, Freud found his pupil’s deepening interest in the occult, mysticism and esoteric religion to be more than even he could bear. A tension developed between them on this issue, and a climax came during an extraordinary episode in Vienna in 1909, described by Jung’s biographer thus:

“Busily engaged in arguing about occult experiences…Jung suddenly felt ‘as if my diaphragm were made of iron and were becoming red hot — a glowing vault’. Immediately afterwards came a loud report from a bookcase which made them jump up in alarm fearing it was going to topple over on them” (Vincent Brome, Jung: Man and Myth, Paladin, 1980, p.113).

Jung then predicted that there would be a second explosion from the bookcase, which then duly occurred. These events marked the turning point in their relationship: Freud had a rational explanation for them, whereas Jung’s was supernatural; and these idiosyncratic interpretations clearly indicated the paths down which each man would go.

A few years after this event, Jung was to undergo a mental breakdown, characterised by a variety of exceptional experiences which are the hallmark of those who take an intense interest in the psychic realm. It was during this period that he was first visited by his alleged ‘spirit-guide’, a discarnate entity called ‘Philemon’, who conjured up — to use Jung’s own description — “an Egypto-Hellenic atmosphere with Gnostic colorations” (Ibid., p.164. As noted in Chapter 4, §3, in relation to an entity called Seth, it is a point of some interest that demons will often take on biblical names when they declare themselves to those exploring their realm). Jung advocated contact with such entities which he regarded as ‘archetypes’ — psychic emanations which were throwbacks to former civilisations, held in what he called the ‘collective unconscious’. To this practice — now identified by modern occultists (the neo-Gnostics) as ‘visualisation’ — Jung designated the title ‘active imagination’. Through interacting with the discarnate entities invoked by this visualisation process, it is maintained that one can mature psychologically and become his or her ‘true self ’. For these ‘archetypes’ would counsel their hosts and act as inner guides or psychotherapists. In Chapter 11, I will be exposing this technique as being the manipulation of the human race by demonic forces on a vast scale.

The ‘Philemon archetype’ recognised by Jung actually took on the embodiment of a separate personality with whom Jung would converse. Around this same time, his life began to be plagued by visions and hauntings which created a continuous nightmare for his family. Spirit-beings tormented his children in the night, along with other weird supernatural effects. On one occasion, the front-door bell of his house began to ring for an interminable length of time, independent of any human agent. As his biographer discloses:

“The whole family looked uneasily at one another and Jung knew that ‘something had to happen’. It was, he wrote, as if ‘a crowd were present’, and the whole house ‘crammed full of spirits. They were packed deep right up to the door and the air was so thick it was scarcely possible to breathe’” (Vincent Brome, op. cit., p.167).

Apparently, these discarnate entities then cried out in chorus with the words, “We have come back from Jerusalem where we found not what we sought!” (Ibid.). Amazingly, these plainly demonic occurrences are merely interpreted by Jung and his followers as being part of a “creative nervous breakdown” or an “encounter with the archaic materials of the collective unconscious”. The discerning Christian can only regard such episodes as being indicative of a severe case of demon infestation.

In 1952, towards the end of his life, Jung’s book “Answer to Job” appeared — which should be the mature reflection of an old man nearing the end of his life’s work. But far from showing any wise understanding of the deep things of God, as revealed in the Scriptures, this work demonstrates Jung’s true spiritual condition. For it was the ultimate expression of hubris, in which he expressed his naked outrage at a God who would allow evil to exist in the world.

It is a singular fact that the unregenerate person has no conception whatsoever of how and why evil has come about, and will always be perplexed by it, raging at God that such a situation should exist. Such a one — always implicitly, often explicitly — will make the claim that God must be the actual originator of evil, rather than accepting His sovereignty as the great Orderer and Controller of it. However, the Christian who is rooted in Scripture has no problem accepting this mighty fact, coming to understand, though the revelation of the Spirit, why evil exists and why God permits it to do so and how it will be finally done away with by Him. [cf. Isaiah 45:7; Proverbs 16:4; Romans 9:22,23, etc. For further help in coming to terms with this profound subject, see my article Tested by Fire: The Origin and Purposes of Suffering and Evil, which can be found at this internet link: https://diakrisis-project.com/2023/03/18/tested-by-fire-the-origin-purposes-of-suffering-evil/ ].

In contrast to this quiet faithfulness of the Christian, after sixty years of ‘spiritual’ searching and concentrated mystical experience, the Gnostic Carl Jung could only say that God had become for him “a contradiction in terms…an ailment that man has to cure” (C.G. Jung, ‘Letters’, Vol.II, 5th January 1952. Quoted in Vincent Brome, op. cit., p.255). In the light of all this, is it not extraordinary that so many professing Christians allow themselves to be influenced by this man?

Jung spent his entire life trying to marry Eastern mysticism and Western philosophy. One form that this took was in his use of the Mandala — a complex geometrical image which is the visual counterpart of the Mantra — as a tool for self-discovery and meditation (The Eastern mystical practice of the Mantra — a spell or collection of words chanted repetitively so as to alter consciousness — will be examined in detail in Chapter 9). The Mandala is recognised as a ‘power diagram’, having its origins in Tantric Buddhism, which is designed to alter consciousness and awaken the Kundalini energy in an individual, thereby leading to ‘enlightenment’ or the realisation of personal divinity. In other words, it is another vehicle for the ‘Satanic Initiation’. In some oriental traditions, the Mandala — like its verbalised counterpart, the Mantra  — is believed to contain “centres of power or energy related to a specific god or demon” (Raymond Van Over, Total Meditation: Mind Control Techniques for a Small Planet in Space, Collier Macmillan, 1978, p.135). Carl Jung was also one of the most avid proponents of the “I Ching” — an ancient Chinese form of divination, now very trendy in the New Age Movement — in which one casts a number of sticks or coins to determine the future by the pattern in which they fall (See Jung’s commendatory preface to the authoritative edition of the I Ching edited by Richard Wilhelm (Routledge & Kegan Paul, 1970). Is this practice one which should encourage Christians to have confidence in Jung’s teachings? The method embodied in the I Ching is shown in Scripture to be a Babylonian occult divination practice (Ezekiel 21:21). The art of divination, that is, attempting to forecast the future through occult means, is expressly forbidden in both the Old Testament and the New (Leviticus 19:26; Deuteronomy 18:10-14; Acts 16:16-18).

Another important connection in respect of Jung’s involvement with things Eastern and esoteric occurred in his participation in what were known as the Eranos Conferences (Eranos is a Greek word denoting a meal to which all participants contribute. In this context it signifies the syncretic and eclectic nature of these gatherings). These were annual meetings initiated in 1930 by the wealthy socialite Olga Froebe-Kapteyn, in a specially erected auditorium in the grounds of her home by Lake Maggiore, Ascona, in Switzerland, at which “scholars, mythologists and psychologists of Jungian sympathies have expounded their views of the spiritual problems faced by modern man” (James Webb, The Occult Establishment, Open Court, 1976, p.395). In 1930, Olga Froebe sent out personal invitations for “a Summer School for the study of Theosophy, Mysticism, the Esoteric Sciences and Philosophies and all forms of Spiritual Research” (Ibid. p.396). From 1931-1933, the main lecturer at these conferences (and personal guest of Olga Froebe) was Alice Bailey, founder of the Lucis Trust, an influential neo-gnostic occult group now working within the United Nations and the author of an extensive library of books foundational to the growth of the New Gnosticism. [The occultist Alice Bailey was the subject of some discussion in earlier chapters. Her books were all allegedly written under dictation from a discarnate entity known as ‘Djwal Khul’, or Master D.K. Her key publications are Initiation, Human and Solar and Discipleship in the New Age]. Then Jung himself took over as the leading light of Eranos after Alice Bailey retired to New York in 1933. After Jung’s death in 1962, the office passed to Mircea Eliade, whose works “Yoga, Immortality and Freedom” (1950) and “Shamanism: Archaic Techniques of Ecstasy” (1964) are also basic textbooks of the New Gnosticism (For further details of Mircea Eliade, see Chapter 4, §6). The revealing sequence of key speakers at Eranos — First, Alice Bailey, then Carl Jung, then Mircea Eliade — has prompted a researcher of the occult to claim that

“The theories of Carl Jung have passed into the hands of the modern representatives of the 19th century Occult Revival. Jung’s psychology inspires the inheritors of those traditions which once inspired him. The Eranos Conferences are a compendium of all the elements of the Occult Revival, and an extension of all the elements of Jung’s work” (James Webb, The Occult Establishment, op. cit., p.397).

Considering the occult involvement of Jung, and the willingness of occult organisations to embrace him and his teachings, it does seem strange that he should be accepted by so many professing Christians — and especially ironic that his teachings should be utilised by those in the professing Christian sect known as the Charismatic Movement, who claim to have great discernment of occult and demonic activity!

Another little-known fact — much played down by those professing Christians who have been seduced by Jung’s teachings — is that the satanic stream of Gnosticism played as important a role in his life’s work as did Eastern mysticism and Western esotericism. In the same way that his use of the Mandala was derived from Tantric Yoga, he drew his theory of psychological types directly from Gnostic philosophy. In view of the evidence throughout the entire history of the Church of the anti-Christian nature of these streams of thought, it is astounding that so many of those professing to be followers of Christ have found a place for Jung’s theories in their formative influences, claiming him unashamedly as their guide in mapping out an understanding of human psychology. Gnosis (the Greek word for ‘knowledge’) refers to that secret knowledge which mystics seek in order to achieve personal ‘divinity’. In one of his many works, Jung freely admits: “My investigation seeks, with the help of Christian Gnostic and Alchemical symbols, to throw light on the change of psychic situation within the Christian aeon” (C.G. Jung, Collected Works, Vol.XI, Pt.2, Foreword, p.ix. Quoted in Vincent Brome, op. cit., p.253). In a less esoteric vein in his own “Reminiscences”, Jung wrote:

“I had stumbled upon the historical counterpart of my psychology of the unconscious. The possibility of a comparison with alchemy, and the uninterrupted intellectual chain back to Gnosticism, gave substance to my psychology” (C.G. Jung, Memories, Dreams and Reflections, p.196. Quoted in Vincent Brome, op. cit., pp.232-233).

Whether his purportedly Christian followers care to admit it or not, C.G. Jung was really one of the main protagonists of the New Gnosticism today. As one Jungian theosophist has openly stated in a lecture:

“Jung’s insights need to be considered as one of the latest and greatest manifestations of the stream of alternate spirituality which descends from the Gnostics” (Stephan A. Hoeller, The Gnostic Jung and the Seven Sermons to the Dead, Quest Books, 1982, p.32).

On Jung’s eightieth birthday, the C.G. Jung Institute of Zurich presented him with a highly unusual present: an original papyrus manuscript of some of the Gnostic writings found at Nag Hammadi in Egypt in 1945, including the “Gospel of Truth”, the “Gospel to the Egyptians” (known as the ‘Sacred Book of the Great Invisible Spirit’) and the two counterfeit ‘Gospels’ according to Thomas and Philip. These had been obtained through black-market channels and represented the writings of the Gnostic School founded by Valentinus in the second century. This collection of works is now officially known as the ‘Jung Codex’. Church Father, Irenaeus of Lyons, towards the close of that same century, wrote a chapter in his great work ‘Against Heresies’ entitled “How the Valentinians Pervert the Scripture to Support their own Impious Opinions” (Irenaeus, A Refutation of Knowledge Falsely So-Called or Against Heresies, Book. I, Chap.viii). We can just as easily apply this statement to include Jung, the Jungians, and the modern ‘Christian’ psychotherapists who follow him!

Lest the significance of this birthday gift to Jung — and the influence of Gnosticism on his work — be underestimated by some readers, the ‘Gospel According to Philip’ includes within its pages the claim that the person who achieves gnosis is “no longer a Christian, but a Christ” (R. McL. Wilson, (ed)., The Gospel of Philip, 67:26-27, Mowbrays, 1962, p.43.). This is a classic statement of the ‘Satanic Initiation’ — the true thrust behind Jungian psychology, emphasised by the fact that the man himself has actually been referred to as the ‘semi-mystical Messiah’ (Vincent Brome, op. cit., jacket cover). This self-divinisation of Jung is brought out especially clearly in the following account of an occasion in Africa:

“Deliberately walking away from his companions, Jung further isolated himself and savoured what he described as the extraordinary feeling of recreating the world — for himself. ‘In an invisible act of creation’, he put the ‘stamp of perfection on the world by giving it objective existence’. His old Pueblo friend who helped the sun to journey across the sky came into his mind. Now Jung went beyond that experience to become ‘the second creator of the world’” (Ibid., p.203.).

As I have so often mentioned within these pages, this is the ultimate goal of all mysticism and occultism: the achievement of personal ‘divinity’ through transcendental experience. To the Gnostic, knowledge of self is identical to knowledge of God. As Jung’s biographer relates, “God-Jung…believed in his own divinity” (Ibid., p.204). Yet, on a personal level, even after this surfeit of ‘divinity’ and a lifetime of mystical searching, Jung was far from being a godly man. The greater part of his life had been spent having an extra-marital relationship with at least one of his patients (Notably Toni Woolf, who herself went on to become a well-known Jungian psychologist and author), which his wife was forced to endure painfully without question, and of which he never repented.

The CIA Connection

It is interesting to note that one of the key mentors of, and influences on, the founder of the CIA, Allen Dulles, was none other than Carl Jung, who had a powerful influence on Dulles as the family psychiatrist and advisor and he gave psychotherapy for many years to Dulles’ wife, Clover. Furthermore, Mary Bancroft, a principal student and lifelong friend of Jung and one of his main protégées, was hired by Dulles while he was in Switzerland to work in the U.S. Office of Strategic Services (OSS) — the precursor to the CIA — when she also became Dulles’s mistress/secretary for a time ( https://hollisarchives.lib.harvard.edu/repositories/8/resources/4850 ). Jung himself was recruited by Dulles as an agent for the OSS during the war, known as “Agent 488”, and among other things, Jung was tasked with how to get the German people as a whole to accept defeat psychologically at the end of the war. Between them, they knew quite a bit about mind-control and the manipulation of populations — useful for a director of the CIA!

Dulles was head of U.S. Intelligence in Switzerland during WWII and one of the sub-offices which he set up in that country was at Ascona, where the Eranos conferences were held. His mistress/secretary, Mary Bancroft, also lived in Ascona; she was given the OSS code name “Mrs. Pestalozzi” (See under “P” in https://www.archives.gov/files/iwg/declassified-records/rg-226-oss/terms.pdf ). Jung even “recruited agents and ‘assets’ from among his clients and friends for Allen Dulles” (“Teaching Jung”, eds. Kelly Bulkeley, Clodagh Weldon, Oxford University Press, 2011, page 203). In other words, the psychologist and occultist, Carl Gustav Jung, and the spy and CIA-founder, Allen Dulles, were ‘thick as thieves’, a liaison which was surely beneficial for the man who would preside over the CIA’s work in mind-control and other psychological shenanigans.

Would it, therefore, be merely speculative to ask if Allen Dulles attended any of the Eranos conferences? It would not be at all unreasonable to conclude that Dulles — who worked in Switzerland, who had an office in Ascona, who had a mistress in Ascona who was also Jung’s closest disciple, who had Jungian disciples on his OSS staff and who had Jung as his mentor, and whose wife was receiving therapy from Jung  — would have attended Eranos in Ascona at some stage during his time there. Certainly, it is positively stated, “Evidently Dulles was interested in the Eranos conferences”, in the book of the correspondence between Jung and Adolf Keller (See “On Theology and Psychology: The Correspondence of C. G. Jung and Adolf Keller”, Ed. Marianne Jehle-Wildberger, footnote 38 on p.125. See: https://dokumen.pub/on-theology-and-psychology-the-correspondence-of-c-g-jung-and-adolf-keller-0691198772-9780691198774.html ).

Jung – The Darling of the Mainstream Denominations

In view of all this information concerning the life and work of Carl Gustav Jung, is it not extraordinary that he should so often be a source of uncritical reference for many professing Christians today? For example, in “Living the Faith: A Call to the Church” — a collection of papers published by the influential Open Synod Group of the Church of England (which included MPs, Theology Professors and Bishops) — the name ‘C.G. Jung’ constitutes the laudatory opening words of the first chapter, while his book “Memories, Dreams and Reflections” is among the brief list of “selected further reading” (Kathleen Jones (ed.), Living the Faith: A Call to the Church, OUP, 1980, pp.9, 51).

The Anglican Church has always had a large Jungian following, with Dr. Martin Israel — who was a leading counsellor and author in that denomination — having been the most avid proselyte of the Jungian worldview. Similarly, the Anglican St. James’s Church in Piccadilly, London, has been long-time host to the work of the Guild of Pastoral Psychology, which was founded by Jung. In the 1980s and 1990s, that same church began to promote many syncretistic and New Age beliefs under its then rector, Donald Reeves, who was given carte blanche to do whatever he wanted there. This church has now become one of the principal centres for ‘Social Gospel’ ethics, liberal campaigning, and LGBTQ+ promotion in the Church of England, even now running regular ‘drag shows’ in the church, as the church’s website advertises. ( https://www.sjp.org.uk/about-music-arts-ideas/preach/ ).

As Satan leaves his fingerprints in his favourite haunts, it is worth noting that the Pastoral Guild of Psychology had as its symbol a holy-grail-style communion cup from which a serpent is drinking (see image above)!

The list of ‘Christian’ adherents of Jungian philosophy is extremely large today, as the cult of Jungianism forms a central pivot of the psycho-gospel throughout the entire church — especially the Charismatic Movement’s ‘Inner Healing’ techniques. As proof of this, a reliable Christian reference work states:

“One sector of the Charismatic movement, a sector that could be called ‘The Jungian School’ — Agnes Sanford popularised the approach — takes dreams very seriously and finds in the intricate psychological writings of Carl Jung a theoretical basis (Kelsey, 1964, 1968). ‘Inner Healing’ was an understandable development that emerged out of that school” (S.M. Burgess & G.B. McGee, Dictionary of Pentecostal and Charismatic Movements, Zondervan, 1988, p.808).

This included, often unwittingly, many in the Evangelical wing of the Church. A notable example of this phenomenon is Richard Foster, whose bestselling book A Celebration of Discipline, published by Hodder and Stoughton, has been acclaimed by many evangelical organisations, and contains a commendatory foreword by David Watson, late Anglican vicar of St. Michael le Belfrey in York. Even the whacked-out Toronto Blessing “Catch the Fire” people advocate Agnes Sanford’s and John and Paula Sandford’s “Inner Healing” technique which comes from Carl Jung ( https://www.catchthefire.com/blog/guide-inner-healing ). The use of this technique in the churches originated with Agnes Sanford (1897-1982), who was heavily influenced by the teachings of Carl Jung, and her ministry was to have an enormous influence on the subsequent development of the use of healing in the Charismatic Movement. There will be more about her in a section on the neo-Gnostic practice of Visualisation in Chapter 11 when dealing with the use of the ‘mind-sciences in the Church.

It does seem extraordinary that Jung has been regarded by numerous high-ranking clergymen as a great spiritual thinker and philosopher. But how and why has this happened? The answer becomes clear when one realises that all psychological research, therapy and introspection, when carried out by the unregenerate person, can only ever be in the service of Satan — whose special realm of control in man is the mind. As Satan’s cardinal lie to man involved the idea that Man can become God, attain superhuman wisdom and have unconditional eternal life (Genesis 3:4-6), it is hardly surprising that he uses these mind-control techniques to foster such illusions. Jung’s teachings involve the foundational Gnostic idea that one can achieve ‘divinity’ (the fulfilment of Satan’s Edenic promise to his children: “You will be like God”), coupled with the Satanic evolutionary doctrine of reincarnation (perpetuating Satan’s Edenic promise to his children: “You will not surely die”). Jung himself was one of the two principal ‘fathers’ of the New Gnosticism as manifested in the New Age Movement. [Jesuit priest Pierre Teilhard de Chardin was the other ‘father’ of the New Gnosticism in the twentieth century, while Alice Bailey was the ‘mother’]. Jung was even knowledgeable of the coming Aquarian Age, as evidenced by the fact that he referred to “the Christian aeon of the Fishes [Pisces], now running to its end” (C.G. Jung, Aion: Researches into the Phenomenology of Self, Routledge & Kegan Paul, 1981, p.62).

Satan has been most thorough in his work of deception. Neo-Pentecostal and Charismatic Christians who publicly attack the occult out of one side of their mouths are actually promoting it by teaching visualisation and inner healing out of the other side. They have dressed up Jungianism with a few grossly-misapplied biblical texts, while many ‘evangelical’ bookshops — presumably for the sake of filthy lucre — are eagerly promoting these destructive teachings. Such undiscerning behaviour represents yet another brick in the wall of the growing ‘kingdom’ of the prince of darkness. Paul could not have been more prophetic when he predicted that there would come a time when professing Christians would pile up for themselves false teachers through whom they would be turned aside to myths (2 Timothy 4:3-4). The teachings of Carl Jung represent the ultimate in mythology. As the discerning former Professor of Mathematics at Oregon State University, Dr. Wolfgang Smith has said:

“In the final analysis, what Jung has to offer is a religion for atheists and a mysticism for those who love only themselves… It is an Ersatz, or as Reiff puts it, ‘a religion of a sort — for spiritual dilettantes, who collect symbols and meanings as others collect paintings’… Jung has ransacked the religions and secret doctrines of the world to provide himself with an impressive pantheon of god-terms… What makes the Jungian cult of self-worship especially seductive — and perhaps more dangerous to religion than any other ideological system presently in vogue — is its pan-religious and scientific garb, which disarms almost everyone… Here at last is an anti-creed that could indeed ‘deceive the elect’!… In churches all over the land it would appear that Jung has already gained admittance into the sanctuary”. (Wolfgang Smith, Cosmos and Transcendence: Breaking Through the Barrier of Scientistic Belief, Open Court, 1984, pp.130-133. This is a most intelligent and stimulating book. The chapter on Jung, ‘The Deification of the Unconscious’, is the most devastating (and unanswerable) annihilation of Jung’s views ever published)

Unless Christians wake up to these facts, the true work of Pastors and Teachers will continue to be eclipsed by the counterfeit work of pseudo-therapists, occultists, and countless other charlatans.

Having now examined the modern founders of the ‘mind-sciences’, it is surely no exaggeration to say that a great many of the psychotherapeutic models on offer today — especially the Humanistic and Transpersonal branches and including the ‘Christianised’ abreactive therapies (‘Healing of the Memories’ and ‘Clinical Theology’) mentioned near the beginning of this study — have their roots in the life-work and theories of one or more of the above four men, Mesmer, Fechner, Reich and Jung. But these explorations into the hinterland of human experience and the development of secular psychology are not without an even more antique pedigree. So let us therefore now turn our attention to those who are their spiritual forebears — the ancient ones.

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© Copyright, Alan Morrison, 2025
[The copyright on my works is merely to protect them from any wanton plagiarism which could result in undesirable changes (as has actually happened!). Readers are free to reproduce my work, so long as it is in the same format and with the exact same content and its origin is acknowledged]

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