What can Christians expect from Psychology

Carl Gustav Jung

Beside Freud, Jung is one of the most important and known founders of psychology – the psychoanalytical therapy.
“The discussion of (C.G.) Jung’s psychic participation must begin with taking a deep breath. It is a story so unbelievable … that, ever since it was fully revealed, analytic psychologists have been staggering under the impact, psychoanalysts have ignored it as a fairy tale, and parapsychologists have found it a diet so rich that up to now they have not been able to digest it. … Jung’s … doctoral thesis of 1899 (was) on The Psychology and Pathology of So-Called Occult Phenomena.” – Hunt, Invasion, p. 432.

Jung’s Ancestors

From the father’s line: Jung’s grandfather, Prof. M. D. Carl Gustav Jung (he had the same first name) was an “enthusiastic mason.” “He was Master for eight years at the chair of the Basel Lodge and later became Grand Master of the Swiss Grand Lodge ‘Alpina’ and was as such a high initiate in esoteric practices.” -Nannen, p.13.

“C.G. Jung… became an active spiritist. His grandfather vehemently criticized Goethe, but his grandson was fascinated by him. … The deceased grandfather Jung … visited him (C.G. Jung) often.” – Ibid., p. 14.
In his year-long correspondence with Freud (1906 until their breaking up in 1913) he mentions about his “contacts” with his grandfather. On record are the words of Freud: “Dear friend! (he means C.G. Jung) Next time you are talking to grandpa, would you tell him…” – Letter, Freud to Jung, Jan. 20, 1912.

Another letter of the correspondence “between Freud and Jung contents Jung’s counsel to Freud to seduce a patient with the name of Sabina Spielrein.” – Hunt, Invasion, p. 447.

From the mother’s line:
Jung’s grandfather, Samuel Preiswerk was Senior pastor at the Basel Cathedral.
“Pastor Preiswerk thought he could unite his pastoral office with spiritualism. … In his study room he had a special chair reserved for the spirit of his deceased first wife Magdalena. Every week, much to the chagrin of his second wife Augusta, Preiswerk would converse with the spirit of Magdalena.” – Nannen, p. 18.

Augusta Preiswerk herself did have the gift of fortunetelling. Her son’s father-in-law Rudolf, his brother and sister were also so-called “visionaries.” The sister of Preiswerk, Helly, became a medium for his nephew Carl Gustav Jung. Four sisters of this Helly were spiritists. – Ace. to Nannen, p. 18.

“End of August 1897 the first congress of the Zionists took place in Basel. Theodor Herzl called in his speech Samuel Preiswerk the forerunner of the Zionist movement. In the first spiritistic session after the congress which Jung had organized, his medium Helly received “from her grandfather” the order to complete the work he had begun, to bring the Jews into their land and to chastise them.” – Ibid., p. 19.

This information about the settlement in Israel by the Jews gives a totally new picture. With this information the constant problems there in Israel can perhaps be better understood.
Of course Christians know that the dead are sleeping, they “rest from their works.” Therefore must the appearance of a dead one be not his personal appearing, but the emerging of a demon and therefore a satanic spirit?

Many descendants of Preiswerk’s grandparents occupy themselves with the spirits of their dead relatives (demons thus with spiritualism) as this would be the most natural thing…. Jung’s mother Emilie, maiden name Preiswerk, was also a talented medium.” – Ibid., p. 20.
“Jung’s mother had always had an interest in the occult. When her 15 year old son Carl talked with his cousin Luggi about ‘supernatural things’, she mostly participated. Later on she took part in seances which her son Carl, still under age then, organized since June 1895. … Besides, it was obvious that already after the first seance, that the spirit leader of Carl’s medium, who spoke with a bass voice through his ‘favorite granddaughter’ Helly, was her own father and the grandfather of most of all the participating females present. The ‘leader and guardian’ was the deceased pastor (and songwriter) Samuel Preiswerk, so they falsely believed.” – Ibid., p. 21.

Carl Gustav Jung

At the age of four Jung had his occult key-experience: A terrible nightmare. He saw a horrible underground creature, the underworld god as the opponent to Jesus Christ. Later, when already influenced by Freud, Jung indicated that this child dream played a decisive role in his turning to Freudism. – Ace. to Nannen. p. 26.

He commented on his dream: “Through this child dream I was introduced to the secrets of the earth. There was so to speak a funeral taking place in the earth, and it had taken years till I have come up again. Today I understand that it happened to bring the greatest possible amount of light into the darkness. It was a kind of initiation into the realm of darkness. With that my spiritual life had its subtle beginning.” -Jaffe, p. 21.

When twelve he had another key-experience which he later described this way: “God in His omniscience prepared everything in such a way, that the first parents had to commit the sin. It was therefore the purpose of God, that they had to sin. …This thought immediately delivered me from my dreadful torment. … I was certain, that according to His opinion, I myself had to seek for the way out.” – Nannen, p. 33.

Jung -distorted the character of God to the opposite. Besides he thought he could walk the.way without Jesus and would have to. In other words: I can do it, I do not need the grace of Christ. To this comes the blasphemy concerning Adam and Eve. Later we read of him: “Who is guilty of that sin? Last but not least it is God who created the world and sin, and who in Christ has to suffer the fate of mankind.” – Jaffe, p. 220.

“In a BBC Television interview (Nov. 1959) John Freemann asked him if he believed in God. Jung answered: T do not need to believe in God, I know.’ – Nannen, p. 35. As reaction to this TV interview he answered in a letter dated Dec. 5, 1959: “I know of a god beyond good and evil who dwells in me and everywhere.” – Ibid., p. 35. This statement is classic pantheism. A danger against which E. G. White had sent a strong warning in the church already a century ago. But nowadays we can describe pantheism as a part of the New Age concept.
“His subjective and occultic experiences were all through his life his authority and standard. Unfortunately he never took a critical look at his personal experiences. Neither did he consent to anyone’s investigations, for fear that he may lose his beloved secrets through criticism.” – Ibid., p. 37.

His mother, as we know was a spiritist, said to him: “You have to read Goethe’s Faust, … and I did. It flowed into my soul like a wonder-balm. At last, there is someone who takes the devil for real! And even makes a blood covenant with him…. In that respect Goethe became a prophet to me.” -Ibid., p. 47.

Now we can see Jung’s respect for Goethe. Evidently there are two versions of “Faust” around. Goethe put only the “mild version” in circulation. Goethe researcher Schoen describes the unpublished version as such: “In comparison (analogy) to the Christian rites of the gospel, this is Satan worship, a Satan mass, a satanic Sermon on the Mount, a witch sabbath, a sex-orgie, a bloodsucking heretic tribunal – amidst that orgiastic-seething caldron Dr. Faust.” – Meskemper, p. 162.

C. G. Jung expressed his relation to this work of Goethe like this: “Later on I intentionally tied into my works what Faust (had) skipped.” – Jaffe, 239.

Through Goethe Jung got acquainted with the in-the-occult interest Schoppenhauer, tnen to Kant, and to the occult-inspired Nietzsche. Just graduated, Jung occupied himself intensively with occultism, especially spiritualism. Under his initiative and management then barely twenty years old, the first three spiritistic experiments were organized in the Presbytery of Kleinhuningen. “Several days after the first experiment the medium said (through the body of Helly), ‘My good spirits prepared me from childhood on to serve my family and you as medium to bring messages from grandpa (the Songwriter). Carl wants to explore the mind and the world beyond. I am chosen for that. This is my destiny and it makes me happy.'” – Nannen, p. 53.

Beforehand, Kelly’s spirit had said: “Fear not! Look, I am with you all the days, your father Samuel, who is with God. Pray to him the Lord and ask him that my beloved grandson will reach his goal.” – Ibid., p. 53.
Shortly after his father died, who in less than six weeks after his death, he appeared to him as a demon.
The beginning and medial lead of Jung’s analytic psychoanalysis had its basis in spiritualism. Jung’s thesis consisted of the by-himself-conducted spiritism. Now the occult became a decisive source of insight for his psychology.

Jung was already a see-and-hear medium, now he became a write-medium: “I wrote down the fantasies as good as I could. … But I did not know what it was all about. So I had no choice, but to write all this down in the style as subconsciousness had selected…” – Ibid., p. 97. Altogether there are three spirit leaders by Carl Gustav Jung, one of them is known by the name of Philemon.

C. G, Jung as Therapist

We talked about the sources of his thoughts. A single sentence of Jung doubtless explains everything: “In cases of difficult diagnosis I usually get a horoscope.” – Hunt, Invasion, p. 456.

C. G. Jung and New Age

“New Age apostles declared Jung as their ‘spiritual saint,’ and consider him as ‘forerunner on the way to a better future world.’… It must be the spiritual affinity,… pantheism, the orientation to the irrational, the spiritual experiences, the east Indian religions and the occult, the longing and search for self, that connects New Age followers with Jung…. They have a similar goal. They dream like Jung about a new imminent age, and make effort to prepare themselves for the blessed Age of Aquarius.” – Nannen, p. 340.

C. G. Jung and Pastoral Care

Eduard Thurneysen who still placed the word of God above atheistic psychology examined Jung’s psychology on that divine, absolute measuring stick. He therefore warned that pastoral care with her use of psychology, has to be “extremely cautious and concerning Jung, especially cautious. But alas, more and more theologians orient themselves on C. G. Jung.” – Ibid., p. 368.

C. G. Jung and the Charismatic Movement

“In the beginning of 1977 the paper ‘Charismatische Gemeindeerneuerung,’ within the Lutheran church in Germany stated: ‘C.G. Jung plays among the many responsible for the charismatic renewal an important part.'” – Ibid., p. 372.
Morton Kelsy, a student of Jung, former professor in education sciences at the University of Notre Dame in Indiana, occupied himself for twelve years with Jung’s analytic psychology.

Through correspondence he came to a personal contact with C. G. Jung. This pastor dares to compare the Holy Spirit with the “Self of Jung. He interprets the Bible with the help of Jung’s theories. Kelsey believes that his mother died ‘for him like our Lord did.’ Thanks to Jung’s occult methods of imagination Kelsey met ‘his deceased mother.’ – Ace. to Nannen, p. 372.

Conclusion

Before giving a biblical view, I would like to quote something from an unchristian source: “Even the well-known German magazine ‘Der Spiegel’, in a July 1994 feature article, raised the possibility of demonic involvement through Freudian and Jungian psychology.” – Hunt, Invasion, p. 448.

“Beware of false prophets, which come to you in sheep’s clothing, but inwardly they are ravening wolves.” – Matt. 7:15.
What are we lacking in Jesus Christ, that we have to follow counsel from unbelievers, even demon inspired mediums? What is the matter with Christianity, when she gives more ear to occultists than to the true word of God? What does it mean to use ideas and concepts from such satanic sources? Under which influence are we then giving ourselves? What can come from such a source? What can come from such a person, whom demonic spirit leaders told he should take a look at his own soul? How do we classify the works of one used by demons?

Carl Rogers

The new man whom Carl Rogers imagines would believe in the occult, in meditation and in one’s own experience. His foremost goals in psychotherapy are: self-realization, self-expression, self-determination, self-discovery, and self-knowledge. Rogers tells his readers that with the means of spiritualism he has contact with other worlds. In his writings we find hints to the oracle book I Ging, about Tarot, biofeedback, astrology, the supernatural and the occult. “Suspicious is also the circumstance that Rogers is not revealing details about the sources of his knowledge, but says that his train of thoughts are based upon experiences and that his proclaimed sources of insight can be tapped through intuition and other occult techniques.” -Franzke, p. 29.

The following statement from C. Rogers describes the quality of his work: “To me experience is the highest authority. … Neither the Bible, nor the prophets, neither Freud nor science, neither the revelation of God nor of men can take the place before my own direct experience.” – Gassmann, p. 14.

With this C. Rogers makes himself the final criterion and authority. He puts himself above God. “Roger was honest enough as to declare his psychotherapeutic system with all the ideological basis as “speculative.” – Gassmann, p. 41.

St. Grof

Grof is letting us also know that … C. G. Jung (and others) are inspiring her in her scientific work. According to Mrs. Grof out of body travel is possible. Such journeys include journeys into realms “inhabited by beings of darkness, as we know them from mythology (books) about hells and underworlds of the various cultures.” – Ace. to Franzke, p. 36.

Mrs. Grof’s developed transpersonal psychology includes among other things: invulnerability, insensitivity to pain, fire-walk, UFO-phenomenon, stigmatization and Spirit-healing. It is emphasized that these abilities are always only possible in the state of trance, when the gods take possession of the body. – Ace. to Franzke, p. 36.

Other examples from other psychologists could be added. Just one more quote:
“A surprising number of today’s psychotherapists are following Jung’s advice (about consulting a horoscope).” -Hunt, Invasion, p. 456.

What should Christians think about these sources?

The biblical view reveals those sketched founders of psychology, the named psychologists and “their psychotherapeutic models, methods, the door to the world of darkness, to the realm of gods, spirits and demons to which most writers as a rule openly agree. According to the Bible nothing good is to be expected from these powers of darkness. Though they may in some cases perform miracles, assist or even cure; but as a rule a terrible price must be paid sooner or later.” – Franzke, p. 43.

Nevertheless psychology, psychoanalysis and psychotherapy enjoy scientific recognition. All universities in the world in their psychological education centers, call those in some areas absurd views of these founders, science, and are taught without contradiction or opposition. Everyone practicing these disciplines refers to the works and insights of Freud, Jung, Rogers, etc. They’re by satanic powers inspired ideas, theories and opinions, run through the whole understanding of the “Science of the mind”. The opponent of God succeeded to bring a whole medical discipline under his influence, a subject which sad to say is gaining increasing popularity.

Unfortunately it is also a discipline whose fundamental ideas are gaining more and more acceptance in Christian circles, even though their founders openly admit, that their insights originate from powers of the beyond. It has not been proven until today, why the “memory” of ones own birth should be a healing factor. Prof. Franzke comes after his working on the subject of psychology to this conclusion: “Most of the scientific recognized psychotherapists are of occult, magical, shamanic, or religious origin or character…. This circumstance is among others therefore veiled with mystery, so that the old gods, spirits and demons got ‘scientific’ sounding names (because of not understanding) and highly paid scientists do not examine, even less uncover or bring to discussion essential fundamental teachings and assumptions of psychotherapy. … In truth the professors opened the door to magic, having no interest in a true and pure science that would uncover the crossing of the border into the realm of magic or prevent it.” – Franzke, p. 46.

Here I would like to add one excerpt from Eugenio Fizotti, professor of religious psychology in the Vatican, published February 12, 1997:
“The core of the problem, which psychological and psychiatric research has not resolved yet, and is unlikely to resolve, consists in a correct distinction between pathological behavior of a psychic nature and demonic invasion. ” Hunt, Invasion, p. 436.

“Man’s problem is that he is separated from God by sin. Psychology has turned sin into sickness, a sickness of the mind that requires not repentance and reconciliation with God, but therapy and reconciliation with one’s “inner truth.” – Ibid., p. 437.
From the biblical view are these here selected practices and models (of psychotherapy) on account of the spiritistic sources of their originators, tools of the occult, and in no wise of any benefit to pastoral care. As a matter of fact, they are in effect the opposite of the gospel:

“To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God.” Acts 26;18. “The gospel liberates; the powers of darkness enslave. Bible and psychotherapy have nothing, absolutely nothing in common: they are incompatible opposites. A Christian psychotherapy is a contradiction in terms.” – Franzke, p. 47.

The Solution

“Christians (atheists alike and rationals) should in no case turn to the powers of darkness, but solely to their Lord and Redeemer, who also does miracles and is able to deliver His children from every affliction according to His will and time!” -Franzke, p. 52.

“Do you have time for me? It will be a longer talk,” said he. We sat down. He gave his name, talked shortly about his study and said that since a few years he became a Christian. Then he began to speak about his problem.

Some weeks prior to our meeting he began to think about what his life would look like if there was no God. In theory he thought through every possibility and came finally to the conclusion that only practice could give information about it. So he decided to go for an experiment. For a few weeks he was going to live in such a way as God would be only an idea, the Bible a fairy tale book, and Christianity a mere fantasy. He got himself some atheistic literature, stopped praying, pushed decisively every thought about God aside and avoided all contact with Christians. But then he sensed that with every passing day it got darker and darker in his heart, a feeling of meaninglessness came over him, and a very strange coldness was enshrouding him. After a few weeks he realized that he never wanted to live like that. This experiment showed him the total hopelessness of a life without God.

He wanted to pray and read again the Bible, to trust Jesus again. But to his utter dismay he discovered that he could not. Suddenly thoughts flashed through his mind: “God is the imagination of man, a pious wish, nothing but an illusion.” He took the Bible, but could hear only the arguments of infidel authors. The text in the Bible no more spoke to him. He knew it was God’s word, but no more for him. He was absolutely sure that Jesus lived, but there was an ice cold power of unbelief, a power that would no more allow anything to get through.

“If this continues like that,” he said in despair, “I will go crazy. I cannot take it any longer. I opened myself to a spirit that has me totally in his grip.” I was going to say something, but he interrupted me with these words: “You do not need to explain anything. I know God is a reality, I know the Bible is God’s word, but I cannot believe anymore that is my problem!”

There I realized that I had to act here in the name of Jesus and in the power of the Holy Spirit. I got up and placed my hands upon the head of the young man. I commanded the spirit of unbelief to. leave. In that instant he collapsed and fell to the floor. But after a few moments he got up, embraced me weeping. “I can believe,” burst from his lips, “I can again believe!” And then he uttered a most moving dedication prayer to Jesus Christ.

After some weeks he wrote to me: “I again know that I belong to Jesus. The many doubts I told you about are all gone. Thoughts of criticism about the word of God have no more room in me. I do not want to give my talents to the works of the devil, but to live as a witness and follower of Jesus.” Here I could only say: “Thank you Lord Jesus, that you have given authority over your disciples.” – Vogel, p. 169.

In all the discussions about psychology and sickness of the mind, one concept is as good as never mentioned. Let us simply look at a little story taking place this way:

A certain man, I do not know his name nor his age, became paralyzed and thus bound to his bed. His family takes him from one doctor to the next. The more they consult the more discouraged the sick man became. Nobody was able to help him. Then one of his neighbors tells him he heard about a new physician in the area. Immediately they put the paralytic into their vehicle and off they went to take him to that “miracle healer,” but to their disappointment they had to learn, that the waiting room was already overcrowded, the hall, the house, even to the street. Nobody gave way despite the remark of the long journey and the critical condition of the sick man. What to do now? Give up? No! All at once his companions climbed to the roof, removed the tiles and let the paralytic down into the midst of the doctor’s office. The surprised doctor looked in the eyes of the man and said: “Son, be of good cheer, thy sins be forgiven thee.” Matt. 9:2.
The point about modern psychology is that it is as good as never mentions forgiveness. Forgiveness is so imperative a factor, that Jesus included it into the model prayer, the Lord’s Prayer: “And forgive us our sins…” Luke 11:4. In the example mentioned above we can see, that guilt and sin can lead to signs of paralysis and confinement to bed.

Jesus Christ offers us unconditional forgiveness. We do not have to bring any preliminary works. He takes every guilt, all sins without conditions. He does not ask for age, name, sex, family tree, nationality or profession.

“Come unto me, all ye that labor and are heavy laden, and I will give you rest.” Matt. 11:28.
With God there is no partial forgiveness. Only forgiveness full and complete. Yet He ties one “little” condition to it. We must lay down our sins at the foot of the cross and leave them there. Everything, I emphasize everything we leave there is forgiven once and for all. The pardoned load is gone, blotted out, no more there, just as it had never happened. This is Divine Christian forgiveness.

Any other place for unloading our faults and sins is of no avail. It will make matters only worse. Not alone is that pardon missing, no, this not-forgiven load of guilt takes us so far as to become confined to our bed.
“For what is man profiteth, if he shall gain the whole world, and lose his own soul?” Matt. 16:26.

“But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.” Matt. 6:33.
From the biblical standpoint we do not need a so-called “therapist” – neither Christian psychology nor psychotherapy.
We are familiar with these words: “The effectual fervent prayer of a righteous man availeth much.” James 5:16.
“Therefore if any man be in Christ, he is a new creature; behold old things are passed away; behold, all things are become new.” 2 Cor. 5:17.

“I am crucified with Christ, nevertheless I live; yet not I, but Christ liveth in me, and the life which I now live in the flesh I live by the faith of the Son of God, who loved me and gave himself.” Gal. 2:20.
“But my God shall supply all your need according to his riches in glory by Christ Jesus.” Phil. 4:19.
With the Holy Scriptures in the hand is the man who gave himself to God, “fully furnished unto all good works.” 2. Tim. 3:17.

We may yield our life or leave it at the cross of Jesus and accept the life of Christ. We may leave our dead body (the old man) at the cross and arise to a new life in Christ Jesus in body, mind and especially in the spirit. Therefore this psychology of Jesus and that psychotherapy of the cross is the only true remedy for us.

Those who claim we need human aid and therapeutic methods to become free, do not believe in Jesus, the cross, the word nor the power of the Holy Spirit that dwells and works in the believer. Jesus is able to deliver us and we do not need human assistance; “For if the Son therefore make you free, ye shall be free indeed.” John 9:36.

This divine liberty cannot be given to us by anyone else nor through any other means.
By Helmut Welker, Germany Translated by Edda Tedford, Canada.

References

Berger, Klaus: Sigmund Freud – Rape of the Mind, Schwengeler Verlag, Berneck, Schweiz, 1984.
Franzke, Prof. Dr. Reinhard; Psychotherapien
Hilfen der Seelsorge oder Werkzeuge des Occultismus, Logos Verlag Lage, 2000. Gassmann, Dr. Lothar, Selbstverwirklichung
Zauberwort in Psychologic und Seelsorge, Logos Verlag, Lage, 1999. Hunt Dave, An urgent call to a serious faith, Harvest House Publishers, Eugene Orgegon, 2000; Occult Invasion, Harvest House Publishers, Eugene Oregon 1998.
Jaffe, Aniela, Erinnerungen, Traume und Gedanken von C.G. Jung, Zurich Stuttgart 1984.
Meskemper, Gottfried, Falsche Propheten unter Dichtern und Denkern, Schwengeler – Verlag Berneck, Schweiz, 5. Auflage 2000.
Nannen, Els, Carl Gustav Jung – Der getriebene Visionaer, Schwengeler Verlag, Berneck, Schweiz, 1991.
Vogel, Friedhold, Handbuch der neutestamentlichen Verheissungen, Haenssler Verlag, Holzgerlingen, 2000.