Carl Jung and Alcoholics Anonymous

The Twelve Steps as a Spiritual Journey of Individuation

Ian McCabe

• Publisher: Routledge
• Year: 2018
• eBook ISBN: 9780429911699
• Edition: 1
• Topic: Psicologia
• Subtopic: Storia e teoria della psicologia

The author visited the archives of the headquarters of A.A. in New York, and discovered new communications between Carl Jung and Bill Wilson. For the first time this correspondence shows Jung's respect for A.A. and in turn, its influence on him. In particular, this research shows how Bill Wilson was encouraged by Jung's writings to promote the spiritual aspect of recovery as opposed to the conventional medical model which has failed so abysmally. The book overturns the long-held belief that Jung distrusted groups. Indeed, influenced by A.A.'s success, Jung gave "complete and detailed instructions" on how the A.A. group format could be developed further and used by "general neurotics".Wilson was an advocate of treating some alcoholics with LSD in order to deflate the ego and induce a spiritual experience. The author explains how alcoholism can be diagnosed and understood by professionals and the lay person; by examining the detailed case histories of Jung, the author gives graphic examples of its psychological and behavioural manifestations.

Chapter One
Carl Jung and Bill Wilson 1945–1961

Communication between Bill Wilson and Carl Jung as mediated by their "Student", Margarita Luttichau

The correspondence between Bill Wilson and Carl Jung dates back to 1945. This was made possible through Margarita Luttichau¹ who acted as an intermediary between both men. She was a student of Carl Jung and was also a protégé of Bill Wilson. Effectively she was mentored by both men. She travelled between America and Switzerland and in letters and conversations made each man aware of the words, writings, and ideas of the other. Margarita was interested in applying the format and principles of A.A. group work to “general neurotics”. In the summer of 1945, Margarita gave Bill Wilson a copy of Jung’s book, Modern Man in Search of a Soul. Bill wrote to her at the beginning of October 1945:

You must know the memory of our chat together at Nantucket comes back often and most pleasantly and I am very grateful for that book you handed me, not only does it confirm fragmentary impressions I had of Dr. Jung—it reveals him as a truly great man. His feeling for people, his real humility, his capacity for synthesis in a field still so confused—these qualities in him are delightful to observe …. I hope the A.A. book I sent you on my return here did not go astray. (AAA, 1945, Box 18, R 8)

In November 1945 Margarita met with Jung in Zurich and talked to him about Bill Wilson. She showed him “bits of printed matters I had along” about A.A.

She replied to Wilson’s letter in early December 1945:

Jung was perfectly fascinated and wanted to know a lot more. Of course I told him about the neurotics who were turning to you too and I felt that you should both talk the matter over to see if there was any such way as the A.A. might open up in other countries. (AAA, 1945, Box 18, R 8)

Interestingly, given Jung’s reputed disdain for groups, Margarita also recorded that, “He was deeply interested and said he was sure only some such solution whereby a great many people could receive help could possibly erase the terrible need of to-day” (Ibid.). Margarita planned to talk further with Jung when he had read over the A.A. literature. She ended her letter:

I have very often thought about that wonderful Saturday in New York and I want to thank you again most warmly. Please give my greetings and best wishes to your wife and to all friends I met at the party. (Ibid.)

A month later on 10 January 1946, Wilson sent a three-page letter to Margarita in which he contrasts the understanding of neurosis by Freudians and Jungians. Essentially Freud was an atheist whereas Jung, whose father and uncles were church ministers, included the spiritual aspect in his psychology.

Wilson began his letter, “Dear Margarita, your long and fascinating letter was received with the greatest pleasure” (AAA, 1946, Box 18, R 8). He wrote that he had “read and re-read” the book Modern Man in Search of a Soul.

Building upon Freud’s pioneering, Dr. Jung comes to very different conclusions about diagnosis, treatment, composition of the personality and man’s place in the cosmos. Dr. Jung seems capable of open-mindedness, a capacity for sympathetic constructions that appears pretty much lacking in Freud. He seems to be a truly great man. I would much like to meet him someday. (Ibid.)

Wilson told Margarita that he had been reading Freud’s book, Introduction to Psychoanalysis:

That he is reported to have died a gloomy old man I can understand. Hoisted by his own petard … . I cannot resist the conclusion that the philosophical implications arising from Freud’s work have done a great deal to poison modern thought. Many people are constantly coming into A.A. who have been under treatment by Freudians. Their reactions are interesting. The most common one is ridiculing any and all psychiatrists. Of course this is unfair and unfortunate. That is the impression they have.

Then we have the type that seems to have been shattered by treatment instead of healed. Believing what psychiatry has told him about himself he cannot “take it”. He is more miserable than ever. Then we have the third and very interesting type of Freudian patient. These are apt to be sold on Freud in the sense that adherents of a religion worship their founder. They brook no questioning or doubt. They say, “It is so because the master says so”. They venerate Freud as a great debunker of the human race. These people realise they are strong enough to take their own debunking. They beat on their chests, as it were, crying, “our heads are bloody, but unbowed”. They tend to be atheists, cynical, ruthlessly competitive and hard as nails. Politically they are apt to admire Communists.

Bill continued,

Of course I haven’t too much basis for these observations. As a newcomer in the field I really have no right to make them at all. There is bound to be a great deal of bias, because in A.A. we see only the failures of psychiatry. Then, to, [sic] most of the people we get in have been treated by Freudians. But it is also true, that after coming into A.A., many who have received psychiatric treatment report that they are able to go back over the experience and pick out of it much that is helpful. (Ibid.)

Wilson also asked Margarita to remind Jung that it was a former patient of his, Rowland Hazard, “an alcoholic … who when associated with the Oxford Group² here in New York helped me very much with my own recovery” (Ibid.).

On 2 September 1947, Margarita wrote to Bill about “a long talk” she had had with Jung during a conference on analytical psychology in Ascona, Switzerland. Her letter refers to Jung’s antipathy to group work: “As well I knew he is interested in the forming of an individual not in group work—but after hearing the whole thing he was very interested and gave me extraordinarily complete instructions how it might be managed” (AAA, 1947, Box 18, R 8).

A month later, in October 1947, Wilson replied to Margarita’s letter, “I was delighted with your account of your meeting with Dr. Jung and am encouraged that he thinks there might be something to the group method with neurotics—though the contrary opinion seems still to prevail” (Ibid.).

Earlier in March 1947, Wilson wrote to a friend in Washington, D.C. asking her to assist Margarita in finding accommodation when visiting there. He commentated that “she is one of the few persons holding a personal endorsement from Dr. Carl Jung.” (AAA, 1947, Box 18, R8)

It was my friend Margarita who first carried the news of AA to Dr. Jung who at once showed an intense- even an excited interest. He expressed the hope that AA methods could finally play a great part in the general field of neurosis—that it might have a far wider scope than alcohol. (Ibid.)

Wilson explained that Margarita wanted to set up her own private practice and he said he was “intensely interested, partly because of my own severe experience with depression.” Wilson explained that Margarita wanted to “participate as one of us in some experimental group work on neurosis”, and when she returns to New York “we have in mind starting a group of neurotics of which I shall surely be candidate number one.” He ended his letter with a personal approval of Margarita:

Though not an alcoholic, Margarita is qualified as “one of us”. She has known the most acute mental suffering for which she has been freed by Dr. Jung plus her own spiritual resources which, by the way, are great. (Ibid.)

From this triangular correspondence involving Wilson, Jung, and Margarita we can see the development of their belief that the format and principles of A.A. were capable of being extended to many neuroses and other addictions. Since then the twelve steps of A.A. have been extended to many other problems and today there exists twelve step programmes for abuse survivors, anorexia and bulimia, anxiety and depression, phobics, and financial problems. The twelve-step programme transferred seamlessly to other addictions so today there exists: Narcotics Anonymous, Workaholics Anonymous, Sexaholics Anonymous, Gamblers Anonymous, Cocaine Anonymous, Marijuana Anonymous, Nicotine Anonymous, Co-Dependents Anonymous, and Pills Anonymous.

Carl Jung's attitude to applying A.A. group work to "general neurotics"

Jung reputedly believed that groups stifle the individuation process. Jungian analyst Dr. Robert Strubel writes “It would be wrong, however, to pin Jung down to such a bias without considering his other statements on this subject” (p. 2 of the original article kindly forwarded by Robert Strubel, reproduced in Beebe, 1983).

The correspondence between Margarita Luttichau and Bill Wilson supports the proposition that Jung was flexible enough to endorse group work. The proof of the success of Alcoholics Anonymous in using a group method was the reason why Jung was so receptive to Margarita Luttichau’s ideas about adapting group work to “general neurotics”. Jung had in fact been quite critical of group psychology; he believed that any transformations experienced in groups did not last. He wrote:

To experience transformation in a group and to experience it in oneself are two totally different things. If any considerable group of persons are united and identified with one another by a particular frame of mind, the resultant transformation experience bears only a very remote resemblance to the experience of individual transformation. (CW 9i, para. 225)

Jung also believed that transformation in a group was “also much easier to achieve, because the presence of so many people together exerts great suggestive force. The individual in a crowd easily becomes the victim of his own suggestibility” (CW 9i, para. 225).

Jung was aware that Hitler had mesmerised groups at the pre-war Nazi rallies in Nuremberg. Jung disliked groups because he believed that a group would sink to the level of the consciousness of that of its lowest member.

The total psyche emerging from the group is below the level of the individual psyche. If it is a large group, the collective psyche will be more like the psyche of an animal, which is the reason why the ethical attitude of large organisations is always doubtful. (CW 9i, para. 225)

Paradoxically, while the quoted words of Jung are generally critical of groups, they are actually supportive of the organisational structure of A.A. group meetings. For example when he states that if change happens in a group

the group experience goes no deeper than the level of one’s own mind in that state. It does work a change in you, but the change does not last. On the contrary you must have recourse to mass intoxication in order to consolidate the experience and your belief in it. (CW 9i para. 226)

Jung’s belief that change in a group does not last is exemplified by evangelical meetings. Indeed Bill Wilson, inspired by Ebby Thacher, first attended a meeting of the evangelical Oxford Group in Calvary Church and went forward and swore off alcohol but was drinking the following day. For change to become permanent people need to replicate the same feeling through regular attendances at such meetings. This need to attend meetings regularly to keep the inspirational feeling alive validates the need for people who achieved sobriety through the support of an A.A. group to continuously attend meetings. A person who recovers owes their sobriety to the support of the group and generally in order to maintain sobriety they need the continuous support of the fellowship of A.A. and its twelve-step programme. This is the reason they need to “keep coming back” to the meetings.

Jung surprisingly does offer an encouraging note about groups:

There are also positive experiences, for instance, a positive enthusiasm which spurs the individual to noble deeds or an equally positive feeling of human solidarity. Facts of this kind should not be denied. The group can give the individual courage, a bearing, and a dignity which may easily get lost in isolation. It can awaken within him the memory of being a man among men. (CW 9i, para. 228)

The importance of the A.A. group as a means of support for alcoholics is referred to in an unpublished thesis by Dr. Gerold Roth, a psychiatrist working in the field of addiction. The results of his research shows that attendance at A.A. does not simply cause an addiction shift, but often leads to actual behaviour changes (Personal communication, 28 January 2013).

Therapeutic work in groups can be very effective as it builds up a common humanitarian bond and indeed can activate the collective unconscious. Today there are many different groups for “neurotics” that are based or patterned on the twelve steps of A.A., most prominently the group AWARE that offers group support for people with depression (aware.ie). It should be noted that pioneering work is being accomplished by some Jungian analysts who work very successfully with groups in analysing dreams (Castleman, 2009). However, Jung was correct in stating that groups do naturally look for scapegoats and can bully individual members as exemplified in Dr. Arthur Colman’s book, Up From Scapegoating (Colman, 1995).

Bill Wilson's first letter to Carl Jung, 1961

Bill wrote two letters to Jung and several to his secretary, Aniela Jaffe. The first letter was dated 23 January 1961 (see Appendix One). Wilson attached a cover letter to Aniela Jaffe,³ “enclosing a letter that should have been sent to Dr. Jung long ago. As you will see, it deals with the very important part he played in the forming of Alcoholics Anonymous” (Letter to Jaffe is also dated 23 January, 1961, Stepping Stones Archives). In his letter to Jung, Wilson wrote that according to his recollection a former patient of Jung, Rowland Hazard, who was being treated for alcoholism, had a relapse and revisited Jung in 1931 (actually it was 1926, see Bluhm, 2006). Wilson reminded Jung of the conversation he had with Hazard:

First of all, you frankly told him of his hopelessness, so far as any further medical or psychiatric treatment might be concerned. This candid and humble statement of yours was beyond doubt the first foundation stone upon which our Society has since been built. (see Appendix One)

Wilson continued:

When he then asked you if there was any other hope, you told him that there might be, provided he could become the subject of a spiritual or religious experience—in short, a genuine conversion. You pointed out how such an experience, if brought about, might remotivate him when nothing else could. But you did caution, though, that while such experiences had sometimes brought recovery to alcoholics, they were, nevertheless, comparatively rare. You recommended that he place himself in a religious atmosphere and hope for the best. This I believe was the substance of your advice. (Ibid.)

Upon his return to America, Rowland joined the Oxford Group, which helped him to stop drinking temporarily (Kurtz, 1991, p. 9). Later Rowland Hazard convinced Ebby Thacher to stop drinking, who in turn introduced Bill to the Oxford Group where he gained sobriety at the end of 1934.

Wilson ended his letter by commending Jung’s role in the formation of A.A. “Please be certain that your place in the affection, and in the history, of our Fellowship is like no other”. Wilson always acknowledged that Jung’s advice to Hazard “set Alcoholics Anonymous in motion” (Anon, 2000, p. 125). While Jung’s advice to Hazard was an important link in the chain of events that led to the founding of Alcoholics Anonymous, Wilson did credit others, including William James as being amongst the founders of A.A. (Anon, 1991b, p. 124).

However Wilson’s acknowledgment of Jung’s contribution to the formation of A.A. was not an impulsive ingratiating gesture; he had included this opinion fifteen years earlier in a letter to Margarita Luttichau. Referring to the advice Jung had given to Rowland Hazard and ho...

Table of contents

• Cover
• Half Title
• Title
• Copyright
• Dedication
• Contents
• ACKNOWLEDGEMENTS
• ABOUT THE AUTHOR
• ABBREVIATIONS
• INTRODUCTION
• CHAPTER ONE Carl Jung and Bill Wilson 1945-1961
• CHAPTER TWO Origins of A.A.: Bill Wilson's last drink and recovery
• CHAPTER THREE Understanding alcoholism from a medical perspective and through the writings of Carl Jung
• CHAPTER FOUR How A.A. works
• CHAPTER FIVE A synopsis of the twelve steps
• CHAPTER SIX Spiritual awakenings and cultism
• CONCLUSION
• APPENDIX ONE Bill Wilson—Carl Jung letters
• APPENDIX TWO Twelve steps of A.A.
• APPENDIX THREE Twelve traditions
• APPENDIX FOUR The twelve promises of Alcoholics Anonymous
• APPENDIX FIVE Bill corresponds with an A.A. member about his spiritual experience
• APPENDIX SIX The third page of Bill Wilson's second letter to Jung dated 20 March 1961
• NOTES
• REFERENCES
• INDEX