Apostle of Perversion
by William Norman Grigg

His influence is detectable wherever talk is heard of "archetypes" or the "collective unconscious." Those who speak of the "inner child" are reciting from his canon. His tenets and assumptions are retailed by psychiatrists, school counselors, and clergy. For millions of Americans, the writings and teachings of Carl Gustav Jung, who died in 1961, provide an authoritative guide to the inner life. Even more importantly, Jungian concepts guide many efforts to divest Christianity of its "patriarchal" character and to synthesize a globalist new world religion.

'Thirty-one years after the Swiss psychiatrist's death," observed U.S. News & World Report in 1992, "Jung's theories are surging in popularity, becoming a cultural touchstone, a lens for processing experience, in some cases almost a religion."

In fact, it is upon mainline religion that Jung's impact has been most pronounced. "In churches, quotes from Jung's work spill from the pulpit," continued U.S. News. "New Age publications sprinkle their pages liberally with Jungian buzzwords. Books on Jungian topics — most recently, 'Women Who Run With the Wolves,' by Jungian analyst Clarissa Pinkola Estes — are climbing the bestseller lists. And while the men's movement urges men to reconnect with the masculine archetype of the 'warrior,' drawing on Jung's notion of universal symbols buried in the human psyche, feminist writers encourage women to explore the 'goddess' inside them."

Influential Liar

Although most Americans would have difficulty recognizing his name, they certainly come within the ambit of Jung's cultural influence. U.S. News noted that Jung's posthumously published memoir, Memories, Dreams, Reflections, "became something of a counter-culture classic." In fact, according to Harvard Lecturer Richard Noll, Jung's memoir "has become one of the primary spiritual documents of the twentieth century," and Jung himself has emerged as "a clairvoyant sage, a miracle worker, a god-man who earn[ed] his apotheosis through his encounter with the Dead and with God." Noll's own assessment of Jung is rather less effusive: He regards Jung to be "the most influential liar of the 20th Century."

Jung's influence was in substantial measure a product of his association with the Rockefeller family, and he used it to advance the anti-biblical tenets of two of history's most notorious occultic movements the Bavarian Illuminati and the Theosophical Society.

In his new book The Aryan Christ: The Secret Life of Carl Jung, Noll writes, "I am convinced by the historical evidence that Jung believed himself to be a religious prophet with extraordinary powers." It is not at all surprising that Jung felt a sense of religious vocation, as he came from a deeply religious family. "In my mother's family there were six parsons, and on my father's side not only was my father a parson, but two of my uncles also," wrote Jung. "Thus I heard many religious discussions, and sermons."

The Oxford Companion to the Bible points out that "Jung's early religious doubts seem to have centered around his conflicts toward his father and his deep-seated ambivalence, both toward his father and his father's religious views." In seeking a religious role model, Jung skipped a generation, overlooking his devout Christian father in favor of his grandfather, Karl Jung, who was equally devout in a markedly different fashion. Karl Gustav Jung was a noted medical doctor in Basel, Switzerland. A German by birth, Karl took up residence in Basel after being exiled from Prussia as a subversive. In Switzerland, recalls Noll, "[Karl] Jung joined a powerful secret society. In time, he became its supreme leader in Switzerland."

The society to which Noll refers is the Swiss successor organization to Adam Weishaupt's Bavarian Illuminati, which had been exposed and banned in the German principality in 1784. Noll points out that following the official suppression of the Illuminati, lodges of illuminated freemasons in Germany and Switzerland "continued to assemble and enact rituals under the guise of being patriotic clubs or philosophical societies." While living in Berlin, Karl Jung had become acquainted with one of these disguised Illuminists, Georg Andreas Reimel, who presided over a "Reading Society" in Berlin. Fraternal societies of this variety, observes Noll, were places where radicals could "congregate and conspire"; despite the supposed destruction of the Illuminati in Bavaria, "the Swiss lodges did not close down in the purges of the late 1780s and so were a haven for German Freemasons, both Illuminist and Rosicrucian."

Into the Occult

After abandoning conventional Christianity, Jung came to regard German philosopher Johann Wolfgang von Goethe as the "prophet of a new dispensation"; Goethe, like Jung's grandfather, was an Illuminist, having been initiated into the covert order in 1783. Unlike Karl Jung, however, Goethe — who like other idealists had been lured into the order by its pretense to humanitarianism — was never an ardent Illuminist and quickly became disenchanted with the order. Carl Jung's youthful enthusiasm for Goethe was a gateway into the arcane mysteries of Illuminism, and various forms of spiritualism.

Both Carl Jung and his grandfather memorized one of Goethe's more esoteric works, Die Gehemniesse (The Mysteries). Freighted with Masonic symbolism, the work is a tantalizing fragment, which ends before delivering the hidden wisdom promised by the author. Jung clearly considered himself the torchbearer for the illuminist vision foreshadowed in Goethe's poem. "Exactly one hundred years after Die Gehemniesse appeared in print, Carl Gustav Jung stood before a historic gathering of his disciples and delivered an inspirational address that spoke almost exclusively of spiritual matters — of self-deification, of overcomings, of disturbing the Dead, and of this poem," writes Dr. Noll. "The occasion of this talk was the founding of the Psychological Club, based on the new psychological theories he derived from the insights he received from his own visions and encounters with Philemon, his spiritual master."

"Philemon," a "spirit guide" who supposedly appeared to Jung in visions in the early years of this century, was an old man with the wings of a kingfisher. "It is from his discussions with Philemon ... that Jung received his most profound insights about the nature of the human psyche," observes Dr. Noll. By supposedly communing with Philemon, Jung developed his most influential ideas about the "collective unconscious" — through which all humans supposedly have access to shared spiritual concepts, figures, and symbols — and "archetypes," the common patterns that supposedly define humanity.

Psychoanalysis as Jung conceived it "was a separate spiritual path that one could take only after rejecting the faith of one's birth," writes Noll. To entice others to follow him on that path, Jung created a movement — a "holy order or secret society engaged in the redemptive work of the spirit. Here we find Jung reaching back to his [Illuminist] grandfather, hence completing the spiritual arc between them, invoking the words of Goethe and the occult symbols of the Freemasons and the Rosicrucians."

Breaking Moral Restraints

"Religion can only be replaced by religion," Jung once observed to an associate. Jung's new religion drew upon a centuriesold occult tradition to replace biblical institutions with an ethic of radical libertinism, especially sexual emancipation. One of his most important tutors was Otto Gross, a noted German drug peddler, anarchist, and criminal, who instructed Jung regarding the "virtues" of polygamy. "Gross captivated Jung with his theories of sexual liberation ... and his dreams of transforming the world through psychoanalysis," records Noll. Gross also put Jung in touch with "neopagans and Theosophists," who pursued the subversion of Bible-based society through covert organization.

To bring about the world that Jung and Gross sought, according to Noll, "The shackles of family, society, and Deity must be broken. To love freely, instinctively, guiltlessly, generously — to live polygamously — would unleash the ancient creative energies of the body and the unconscious mind and bring humans to a new level of being."

Jung certainly practiced what he preached: On January 3, 1910, he informed his wife in a letter, "The prerequisite for a good marriage, it seems to me, is a license to be unfaithful." "From at least 1909 onward," Noll points out, Jung "explicitly recommended the central tenet of Gross's philosophy — polygamy — to his male patients." The modem apostles of sexual libertinism — from Margaret Sanger to the contemporary "gay rights" movement —are in Jung's debt and following his lead.

A Helping Hand

Noll notes that Jung's "secret church" received some critical support in 1913, when Edith Rockefeller McCormick arrived in Zurich to receive treatment. The daughter of John D. Rockefeller and the wife of Harold McCormick, heir to the International Harvester fortune, "Edith became an analyst in the Jungian mode, a magic healer who interpreted the dreams of her patients and pointed out the divine elements in their artistic productions."

Writes Noll, "Rockefeller money introduced Jung to the English-speaking world and helped bring him the worldwide fame he has today." Financier Paul Mellon was another financial angel for the self-described deity, underwriting the translation and publication of Jung's German-language works in the 1940s. "The Rockefellers, the McCormicks, and the Mellons were three of America's wealthiest families, and we can only wonder whether Jung would be so popular today if he had not attracted and converted their women to his mysteria."

Jung was an initiate into an anti-biblical esoteric movement, and he consciously styled his religious crusade on the work of the anti-Christian Roman Emperor Julian. Noll's view is that "for a variety of technological factors — modern mass media being the most important — Jung has succeeded where Julian failed." Evidence of Jung's success can be found in the fact that "the patriarchal monotheism of the orthodox Judeo-Christian faiths has all but collapsed. Filling that void, however, we increasingly find Protestants, Catholics, and Jews adopting alternative, syncretic belief systems that often belie a basis in Jungian 'psychological' theories."

Those theories are entirely without scientific merit, and Dr. Noll's scholarly efforts to debunk Jung — which began in his 1994 book The Jung Cult — have earned the hostility of Jung's disciples. "Princeton University Press, which published The Jung Cult, pulled all the advertising on the book after it was published," Noll informed THE NEW AMERICAN. "Princeton Press counts on income from Jungian analysts, and they organized a letter-writing campaign against me and against the book, and issued some threats against the university. This sort of thing went on while Jung was alive, of course; he and his followers wouldn't tolerate dissent."

Noll himself has come under attack from Jung's disciples. "My reputation has come under assault in the press from Jungians, and some of the reviews of my books have been thinly disguised attacks on me," the Harvard researcher explained. "The treatment has been especially rough in new age publications like Gnosis, for instance." Many of the attacks have been inspired by religious devotion to a supposed prophet, but some of them are rooted in simple economic interest. "Jungian analysis is a lucrative field, and in some instances one can become a Jungian analyst without displaying credentials or submitting to peer scrutiny," Noll explained to THE NEW AMERICAN. "There are many people who have a vested interest in concealing the fact that Jung's theories and concepts are unmitigated gibberish."

Gibberish they may be, but Jung's theories and concepts have proven to be dangerous and destructive nonetheless.




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