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 NEWAMERICAN. "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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