An Opportunistic Infection

“Donald Trump as an Opportunistic Infection” by Robert Magrisso, M.D.

The Republican Party has been a sick, dysfunctional body for a long time. Denying reality and living within a narrative of its own creation, it cannot really participate in national governance and it cannot recognize its own illness. Donald Trump is the opportunistic infection that comes in the terminal phase. A weak bacterium that normally lives innocuously in the colon suddenly becomes a pathogen when the body is so weakened. It is political sepsis we are witnessing. I hope we have the strength as a nation to resist but it will require some painful soul searching on the parts of many who seem to have lost their souls.

Every physician knows that when the body is weakened by disease, very often the final, terminal illness is an opportunistic infection. The immune system, which protects against the myriad of bacteria, viruses and fungi to which we are routinely exposed, but can easily fight off, is so weak, that otherwise innocuous bacteria becomes potentially lethal.  In the 1970s when I was doing my internal medicine residency, one rotation was at a VA Hospital.  The veterans who had started smoking during World War II had so much lung cancer that there was one ward just for lung cancer patients.  It was always full and there would be deaths daily. As trainees, we routinely did so called “fever work ups” on patients with a fever.  This included blood cultures, which were looking for bacteria in the blood stream.  Almost everyone who died of lung cancer, had positive blood cultures terminally.  They technically died of sepsis due to pneumonia rather than the lung cancer itself.

I bring this up because Donald Trump has seemed to me to be an opportunistic infection, infecting the Republican Party and, by extension, our entire body politic.  The Republican Party has been ill for a long time.  One could date the nomination of Sarah Palin for Vice President of the United States as one clearly visible sign.  Her incredible unqualifiedness, born out by subsequent history, was like seeing visible skin rash reflecting deeper pathology.  President George W. Bush and Vice President Dick Cheney may go down as the worst executive pairing in modern history.  The Tea Party wing of the party is reactionary in the extreme, having no ideas to meet the challenges of the 21st century, interconnected world in which we live but simply reacts against anything the Democrats support.  Ungrounded in basic facts, lost in narrative of their own creation, they have nothing constructive to offer any thinking person.  The business wing seems only interested in preserving and extending its power and using that power to keep intact or extend its share of the pie.  The disconnect between what the party says, its rhetoric and its actions is so great as to make one seriously wonder if mental illness diagnoses apply.  At some point, the people who voted Republican were going to realize this and they weren’t going to move to the Democratic Party. 

So we have a weakened party.  We have a dysfunctional government due to this weakened party.  There is no sound leadership in the party.  The nominees for President did not, in my opinion, include a single qualified person.  This is the weakened political body, a body susceptible to an opportunistic pathogen.  Donald Trump is someone who never in the past would be taken seriously as a presidential nominee.  He is like the bacteria in your colon.  They have a place, a necessary place in the scheme of things but not in government.  He is a self promoting businessman of questionable success, an entertainer, an insult artist, a narcissistic joke actually.  But now, he is dangerous to the weakened political body and he can’t be stopped.  Taking his script from the demagogue playbook, he has preyed upon the fears, distrust, betrayals of people.  When I read how the Republican leaders have tried and failed to stop him, I can’t help but think that they have been the disease that has weakened the body.  Even if one is a “liberal” or Democrat, one needs a strong, relevant Republican Party.  A party who has serious ideas, who really cares about the people of this country, who is aware that the world has changed and is not trying to turn back time with different ideas than the Democrats would be great. 

Hopefully, the American people as a whole are a healthy enough “body” that can destroy this pathogen and new health can be restored.  However, how many other nations have had demagogues take power when their political body was sick?  Just as having an opportunist terminal infection is the oldest way to die (think of the time before antibiotics), getting a demagogue to take over is the oldest political solution of a diseased body politic.

Robert Magrisso, M.D.

This paper was referenced by Dr. Tom Lavin in Episode #17. Special thanks to Dr. Magrisso for allowing publication of his paper on this website.

Who's Coming?

Long-Eared Owl by Brad Wilson, at an exhibit I saw in Santa Fe in September 2014.

Long-Eared Owl by Brad Wilson, at an exhibit I saw in Santa Fe in September 2014.

Notes from my talk with Jungian analyst Russ Lockhart:

1.  The caption on the Zarathustra Seminar photo reads, “Front row, left to right: William Sanford, Janet Dallett, Suzanne Wagner, Deborah Wesley, Rose Emily Rothenberg, Hilde Kirsch; back row, left to right, Russell Lockhart, Max Zeller, Charles Zussman, James Silber, Weyler Greene.”

2.  Hilde Kirsch was his personal analyst. The Kirsches {James & Hilde} and the Zellers {Max & Lore} started the Psychology Club in LA in 1944, which later became the C.G. Jung Institute of Los Angeles.

3.  His video shoots with Suzanne Wagner were how Matter of Heart came to be.

4.  He was introduced to Jung when he was 13 years old, by a man who was trying to turn him into a Communist. Among the man’s propaganda was a copy of Jung’s Modern Man in Search of a Soul.

5.  Hal Stone was his wife’s first analyst. My former analyst is currently writing a book about him. {Update: You can listen to an interview with my former analyst, Dianne Braden, discussing her book, The Path of Relationship, in Ep. 70.}

6.  What/who told him to become a Jungian analyst ... and who told him not to?

7.  “What I knew was best for me was coming up in my dreams.”

8.  “The purpose of Jungian analysis is to connect you with your unconscious and the collective unconscious underneath that.”

9.  Regarding world affairs: “A lot of our conscious efforts are not really solving the problems – not even taking into account what the problems are.”

10.  It is important to see, to recognize, the continuity between synchronicities.

11.  Jung’s principle of the coming guest.  ... ‘Coming’ points to eros as the major factor that we’re missing, and it needs to be developed. ... The great work that lies before us in the future as humans is to develop eros.

12.  Experiencing it {what?} primarily through our dreams and through art and the artist. The artist in each of us. Relating to every aspect of our life in an artistic way.

13.  Dreaming is crucial to proper functioning – of the immune system, physiologically, in our capacity to relate.

14.  Why people don’t remember their dreams. ... The memory cannot consolidate what you’re experiencing in the dream. ... Stress and cortisol. ... The neurological basis of imagination.

15.  In Psyche Speaks, he wrote about how we’re losing our connection to animals. He then relates to us a story about how an owl saved his life.

16.  Gilles Quispel – what he said about mystery: “Shhh...”

17.  “Eros always gives birth to something that is different than what logos generates.”

18.  Keats, the poet, in a letter to his brother, wrote about ‘negative capability.’

19.  “It begins by attending to your dreams.”

20.  “Dreams are one of the few things that have not been subjected to commodification.”

21.  Edward Bernays, Freud’s nephew, was the inventor of modern public relations and propaganda. A way for the elites to manipulate the public.

22.  “Our desires are manipulated into monetizing for the elite. That’s what’s happening ... at every level of society ... basically all over the world.”

23.  “The dream is not yet commodified. We don’t have to pay for dreams. ... You don’t have to pay any money to have your dream. That’s one of the last areas in human experience that’s not being commodified. So, to me, that’s the antidote: paying attention to your dreams. Spend time with them.”

24.  So what can we do with our dreams? He explains.

25.  “It became clear to me that all dreams are about the future. ... Use the dream as the impetus for writing an new story.”

26.  Alice O. Howell was an astrologer and a poet and a storyteller. She was not an analyst. But she was on the faculty of the C.G. Jung Institutes of Los Angeles and Chicago.

27.  He gave Alice a kick in the ass. “She just needed a push. A kick in the pants, as it were.”

28.  “One of the things I point out in Psyche Speaks is how important in eros acting is. Acting on the eros impulse. That kick in the pants was an erotic act between Alice and I. ... An eros act. It generated. It generated.”

29.  “I called it erotic because I want erotic to be much larger than its usual conception.”

30.  “Power has so usurped eros. Logos has so usurped eros.”

31.  “I like Graham Jackson’s ‘war on eros’ idea because that’s the one thing that can really counter so much of what’s wrong with the world today.”

32.  “Eros does not recognize boundaries.”

33.  Dreams are the source. The resource.

34.  “Here’s a little story about Edward Edinger. And pardon me if I bring along James Hillman into this.” ... The story ends with, “Such is the real back and forth between analysts.” Hilarious.

35.  M. Esther Harding: He once asked her Freud’s question, “What do women want?” Her answer prompted him to write Psyche Speaks.

36.  My favorite Esther Harding quote is on the Laura page of this website.

37.  Harding’s answer relates to power and how consumed most men are with power.

38.  Eros is “the general principle of relatedness.”

39.  What are men looking for in their pursuit of power? “The solution, or the cure, for inadequacy.” {That’s it right there, ladies and gentlemen.}

40.  “I have to say, rejecting power is not the same as eros. Not having power is not the same as eros.”

41.  “The opposite of power is not eros; the opposite of power is powerlessness.”

42.  “Power is vertical; eros is horizontal.”

43.  Hollywood people, sports people, the rich and famous, when he worked with them at his practice in LA, it became boring. Partly because the narcissism is so extreme. You could be in the room with a person and essentially not be able to breathe. ... “The people were so far away from being themselves that it started to have more of a tragic quality.”

44.  Why does he use the word ‘boring’ to describe working with celebrities? Because “the progress toward becoming real was really slow.”

45.  On his book, Words as Eggs, what generated both the most flack and the most comments?

46.  “One of the qualities of a good relationship is when each partner can fully reveal themselves to the other. No secrets.”

47.  What did he say this about? “Obviously that’s an ego solution to a problem that goes much deeper and so it’s not a solution at all.”

48.  “A great deal of relationship problems come back to this one issue of not telling.”

49.  I kept saying, “You said...” when I should have been saying, “You wrote...”

50.  Below is a quote from Dr. Lockhart’s April 4, 2016, blog post, Ragnarök & the Coming Guest.

In his 1960 letter to Herbert Read, Jung called what was needed, was a ‘great dream.’ Jung said that such a great dream has always spoken through the artist as ‘mouthpiece’ proclaiming the arrival of the coming guest. It is the artist’s love and passion (the human eros) that needs to be listened to in order to proclaim and welcome the coming guest (the heavenly Eros). In my view, it was the artist in each of us that would be the source of what was necessary to welcome the coming guest. But we seem far from such a realization and manifestation.

The earlier Freud expects the arrival of the heavenly Eros. The later Jung expects the arrival of the coming guest. I think both great men are talking about the same thing.

Thus, in the face of the final Ragnarök, which seems ever more certain, one may either give up in despair, entertain oneself to death, or manifest ever more fully the human Eros that is love and passion and generative creativity. One must perhaps, celebrate both the final Ragnarök and welcome Eros, the coming guest.
— Russ Lockhart, "Ragnarök & the Coming Guest," Apr. 4, 2016

ADDITIONAL NOTES

You can listen to the entire interview in Ep. 16

Avian Brad Wilson’s photography exhibit at photo-eye Santa Fe

Wild Life by Brad Wilson

Beyond The Strange

The bread knife that inexplicably snapped into four pieces inside the sideboard in the Jung family home. Jung kept that knife for the rest of his life. Photo from the book, C.G. Jung: Word & Image, p. 32.

On January 31, 2016, I was the guest on Beyond The Strange where I joined Dave, Les, and Brian for two and a half hours to discuss the life and work of C.G. Jung, plus a whole lot more.

The show has been archived, so you can listen to it now on YouTube, as well as on Spreaker where it is also available as a download.

I thought I'd create this page in order to provide more information on some of the things that we discussed.

LINKS
 

J. Gary Sparks  Our interview about synchronicity and Jung's relationship with one of the founders of quantum physics, Wolfgang Pauli

The Podcast  A complete listing of all the episodes of Speaking of Jung

Remote Viewing  A comprehensive definition from my teacher, Dr. David Morehouse

CUP  The Cleveland Ufology Project, founded in 1952, is the oldest operating UFO group in the world.

The Mystical Arts of Tibet  Tibetan Buddhist monks on tour in the US

Trip to Zürich  Shaun Lau stepped in as guest host to interview me about my recent trip to Zürich, Switzerland
 

BOOKS
 

Memories, Dreams, Reflections  The autobiography of C.G. Jung, edited by Aniela Jaffé

C.G. Jung: Word & Image  Jung's life in pictures, also edited by Aniela Jaffé

C.G. Jung Speaking: Interviews & Encounters  A great compilation of some of Jung's interviews and talks. This is my personal favorite.

C.G. Jung Letters: Volume 1 and Volume 2  These contain numerous references to the occult

The Red Book  Jung's diary of his encounter with the unconscious

Jung: His Life & Work – A Biographical Memoir  by Barbara Hannah

Jung: A Biography  by Deirdre Bair

Flying Saucers: A Modern Myth of Things Seen in the Skies  by C.G. Jung

Psychology & the Occult  From The Collected Works of C.G. Jung

The Freud/Jung Letters  by Sigmund Freud & C.G. Jung

A Most Dangerous Method: The Story of Jung, Freud, & Sabina Spielrein  The real story which the movie did not portray

At the Heart of Matter: Synchronicity & Jung's Spiritual Testament  by J. Gary Sparks

Valley of Diamonds: Adventures in Number & Time with Marie-Louise von Franz  by J. Gary Sparks

Atom & Archetype: The Pauli/Jung Letters  by Wolfgang Pauli & C.G. Jung

A complete listing of The Collected Works of C.G. Jung may be found on the BOOKS page.

Whitley Strieber  A complete listing of his books at Amazon.com
 

DVDS
 

What is Synchronicity?  This new documentary features two Jungian analysts who have been guests on Speaking of Jung: J. Gary Sparks and Christina Becker.

Matter of Heart  The best documentary out there about Jung's life and work

Remembering Jung  The DVD series of conversations with those who knew him best. {You can also stream these individually on your computer or device for $5.00 each from the C.G. Jung Institute of Los Angeles' website.}

The World Within: C.G. Jung in His Own Words  Contains lots of old film footage of interviews with Jung

A Dangerous Method  Hollywood version of the story of Jung, Freud, and Sabina Spielrein

When We Left Earth: The NASA Missions  A six-part documentary series on how we got to the Moon. This is my favorite documentary about our space program.

The Dance  Fleetwood Mac's 1997 concert featuring the brilliant guitar playing of Lindsey Buckingham

C.G. Jung's Grave

The Jung Family grave in Küsnacht, Switzerland. Photo by Laura London.

C.G. Jung passed away on June 6, 1961 after a short illness at his home in Küsnacht, Switzerland. In the words of his friend and colleague Aniela Jaffé, he died “in great peace.” He was almost eighty-six years old.

Below are some photos from my visit to the Swiss Reformed Church and graveyard in Küsnacht, Switzerland, on November 24, 2015.

Jung’s funeral was held in the church on June 9, 1961. In fact, all of the funerals for the Jung family were held there. There were several eulogies given for Jung. In one of them, he was referred to as a prophet. Mighty heavy words coming from a Swiss Reformed pastor.

On the Jung family gravestone, “Familie Jung” {which was not easy to find, by the way}, are the names of Jung’s father, Johannes Paul Jung {1842-1896}; his mother, Emilie Jung-Preiswerk {1848-1925}; his sister, Gertrud Jung {1884-1935}; his wife, Emma Jung-Rauschenbach {1882-1955}; Jung himself {1875-1961}; his daughter-in-law, Lilly Jung-Merker {1915-1983}; and his son, Franz Karl Jung {1908-1996}. Along the top and bottom is an inscription in Latin that says, “Called or not called, God will be present” {a quote by Erasmus}. Along the sides it says, “The first man was of the earth, earthly: the second man from heaven, heavenly” {St. Paul}.

Two of Jung’s long-time pupils and friends, Jungian analysts Barbara Hannah and Dr. Marie-Louise von Franz, are buried there as well. They share a gravesite, as Jung insisted that they live together in the latter part of their lives. Their funerals were also held in the church.

I was there to pay my deepest respects to all of them. Below is a sampling of the photos I took.

LINKS

My video This is a pretty shaky iPhone video that I shot while walking through the graveyard.

You can hear me talk about my visit in Episode #11 with special guest host Shaun Lau.

The church is the Reformierte Kirche Küsnacht, Untere Heslibachstrasse, 8700 Küsnacht, Switzerland.


Einsiedeln

The Black Madonna of Einsiedeln. Scan of the rosary booklet from the monastery.

This is a brief synopsis of my visit to Einsiedeln, Switzerland, on November 23, 2015, where I met with Jungian analyst Robert Hinshaw at his publishing company, Daimon Verlag.

The offices are located in a 700-year-old building, and his window looks out onto the Kloster Einsiedeln, an enormous Benedictine monastery that is home to the Black Madonna. Late in the afternoon, I was able to snap a photo of the Moon rising behind the magnificent abbey.

In the 1970s, Dr. Hinshaw attended the C.G. Jung Institute Zürich where he took classes from Marie-Louise von Franz, Barbara Hannah, and James Hillman. As a student, he worked alongside Daryl Sharp at Spring Publications, eventually becoming their business manager. After Spring moved to the United States, Hinshaw started his own publishing company, Daimon Verlag.

Daimon publishes books on Jungian psychology in both German and English, and also has a few rare DVDs as well as a postcard series from the Red Book. But I think their biggest endeavor is the publication of the Eranos Lectures and Eranos Yearbooks.

Dr. Hinshaw sent me off with the book, The Black Madonna of Einsiedeln: An Ancient Image for Our Present Time, written by a friend, Jungian analyst Fred Gustafson, whom he trained with in Zürich.

The Black Madonna of Einsiedeln is a collective expression in image form which compensates the collective conscious mentality of our age. In other words, for renewal to come in our time, it must be borne in the arms of the black, unknown maternal night of the unconscious, where humanity will once again open its psyche to that rich natural soil that is the mother of all human thought, invention, doctrinal formulation and truth.
— Fred Gustafson

When I left the office it was very dark and very cold outside. I walked up to the abbey to get a glimpse of the Black Madonna and discovered that a mass was being held, so no photo-taking was allowed. There is, however, a replica statue in a small room off to the side, and I've included her photo above and below.

A scan of the pamphlet, "Rosary in Einsiedeln":

The monastery has a very active Facebook page as well as a live webcam.

On Monday, December 14, 2015, I recorded an interview with the author of The Black Madonna of Einsiedeln, Dr. Fred Gustafson. You can listen to that episode on his podcast page.

Special thanks to Episode #7 guest Christina Becker for suggesting I visit Einsiedeln during my trip to Zürich.

Murray Stein

Jungian analyst Murray Stein in his office in Zürich. Photo by Laura London. (I took this photo of Dr. Stein after a very long journey to his office in 2015. Please stop using it without my permission.)

A summary of the topics discussed on Episode 9 – my interview with Jungian analyst Murray Stein, recorded in Zürich on November 25, 2015:

1.  Religious extremism

2.  The dark side of Joseph Campbell's ‘finding your personal myth’

3.  Luigi Zoja’s book, Paranoia

4.  How ISIS is grounded in a myth

5.  What if Russia were to attack Turkey in retaliation?

6.  Jung’s vision before WWI, and how he saw WWII coming in the dreams of his patients and in his own inner work

7.  Why he thinks it would be dangerous for us to have ‘a leader,’ a Churchill, right now

8.  His suggestion to Jungians: go inward, follow your own dreams, don’t listen to leaders, follow your inner voice, try to keep sane, and try to keep your balance.

9.  Look for cover because it’s going to run its course. And we don’t know what that course will be.

10.  Putin-Erdoğan-Obama

11.  The need to act vs. the need to understand

12.  Holding the tension of the opposites: “If enough individuals did it, it would have an effect on the collective.”

13.  You can’t go directly to the collective and tell them what to do. The most effect you can have is on yourself and then hope that this will extend to the people you know. That, gradually, over time, will have an effect on the culture.

14.  The difference between Jungians and Freudians

15.  How he thinks the Islamist extremists are suffering from a kind of collective, cultural inferiority feeling, and that they compensate with feelings of superiority.

16.  The French educational system

17.  The genius of Jung is that he was interested in ALL religions but he didn’t identify with any of them.

18.  How Jungians are open to the movement of the spirit, wherever it comes from

19.  On his new book, Minding The Self: the idea behind this book is that the Jungian approach to spirituality is to stay open to what the unconscious offers.

20.  How such a simple thing as paying attention to your dreams grounds you in yourself

21.  Zürich is like the Mecca for Jungians

22.  The three Jungian training programs in Zürich: ISAP, the Zentrum, and the Jung Institute

23.  Donald Kalsched’s books on trauma

24.  The publication of Erich Neumann’s correspondence with Jung

25.  His book, Jung’s Map of the Soul

26.  The North American organization, the Inter-Regional Society of Jungian Analysts

27.  How and why Jung came up with the term Analytical Psychology

Listen to the full interview in Episode #9

The Observer

The Observer, by Peter Birkhäuser, hangs in the lecture hall at The Psychology Club Zürich. Photo by Laura London.

19 – THE OBSERVER:  "Before we know ourselves we are already ‘known.’ The self watches us like a superior observer, as ‘private protection, intimate understanding as an individual judge, an inexorable witness’ {Apuleius: De Deo Socratis, chapter 16}, allowing no self-deception. He is both subhuman and superhuman and sees things far beyond our conscious mind." ~Light From the Darkness: The Paintings of Peter Birkhäuser, p. 64

The original painting – The Observer {Oil, 1966} by Peter Birkhäuser – is hanging in the lecture hall at The Psychology Club Zürich. It's positioned very high up on the wall. I took this photo at the Club on November 24, 2015. It was not easy to photograph.

I was immediately grabbed by this image and attempted to capture its darkness.

I experience a power within myself which is not the same as my conscious ego. It has forced me to adopt a path quite foreign to my conscious attitude, a path which totally contradicted my will and everything I considered important. Before I was able to obey this power, I first needed to be crushed and almost destroyed. I often felt it was a pity this process had taken so long, but now, looking back over thousands of dreams and the sacrifices of a long, hard development, I can see how valuable the experience has been.
— Peter Birkhäuser in a conversation with Dean Frantz, ca. 1975

Birkhäuser and his wife, Sibylle Oeri, entered Jungian analysis and remained in it for the rest of their lives. Over the course of 35 years, Birkhäuser collected and worked on more than 3,400 of his dreams.

His book, Light From the Darkness: The Paintings of Peter Birkhäuser, is available from Amazon in hardcover {new or used} and in paperback.

The Bill W. – Carl Jung Letters

BILL W.'S LETTER TO CARL JUNG

January 23, 1961
Professor Dr. C. G. Jung
Küsnacht-Zürich
Seestrasse 228
Switzerland

My dear Dr. Jung:
          This letter of great appreciation has been very long overdue.
          May I first introduce myself as Bill W., a co-founder of the Society of Alcoholics Anonymous. Though you have surely heard of us, I doubt if you are aware that a certain conversation you once had with one of your patients, a Mr. Roland H., back in the early 1930’s, did play a critical role in the founding of our fellowship.
          Though Roland H. has long since passed away, the recollection of his remarkable experience while under treatment by you has definitely become part of A.A. history. Our remembrance of Roland H.’s statements about his experience with you is as follows:
          Having exhausted other means of recovery from his alcoholism, it was about 1931 that he became your patient. I believe he remained under your care for perhaps a year. His admiration for you was boundless, and he left you with a feeling of much confidence.
          To his great consternation, he soon relapsed into intoxication. Certain that you were his “court of last resort,” he again returned to your care. Then followed the conversation between you that was to become the first link in the chain of events that led to the founding of Alcoholics Anonymous.
          My recollection of his account of that conversation is this: 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.
          Coming from you, one he so trusted and admired, the impact upon him was immense.
          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.
          Shortly thereafter, Mr. H. joined the Oxford Group, an evangelical movement then at the height of its success in Europe, and one with which you are doubtless familiar. You will remember their large emphasis upon the principles of self-survey, confession, restitution, and the giving of oneself in service to others. They strongly stressed meditation and prayer. In these surroundings, Roland H. did find a conversion experience that released him for the time being from his compulsion to drink.
          Returning to New York, he became very active with the “O.G.” here, then led by an Episcopal clergyman, Dr. Samuel Shoemaker. Dr. Shoemaker had been one of the founders of that movement, and his was a powerful personality that carried immense sincerity and conviction.
          At this time (1932-34), the Oxford Group had already sobered a number of alcoholics, and Roland, feeling that he could especially identify with these sufferers, addressed himself to the help of still others. One of these chanced to be an old schoolmate of mine, named Edwin T. [“Ebby”]. He had been threatened with commitment to an institution, but Mr. H. and another ex-alcoholic “O.G.” member procured his parole, and helped to bring about his sobriety.
          Meanwhile, I had run the course of alcoholism and was threatened with commitment myself. Fortunately, I had fallen under the care of a physician—a Dr. William D. Silkworth—who was wonderfully capable of understanding alcoholics. But just as you had given up on Roland, so had he given me up. It was his theory that alcoholism had two components—an obsession that compelled the sufferer to drink against his will and interest, and some sort of metabolism difficulty which he then called an allergy. The alcoholic’s compulsion guaranteed that the alcoholic’s drinking would go on, and the allergy made sure that the sufferer would finally deteriorate, go insane, or die. Though I had been one of the few he had thought it possible to help, he was finally obliged to tell me of my hopelessness; I, too, would have to be locked up. To me, this was a shattering blow. Just as Roland had been made ready for his conversion experience by you, so had my wonderful friend Dr. Silkworth prepared me.
          Hearing of my plight, my friend Edwin T. came to see me at my home, where I was drinking. By then, it was November 1934. I had long marked my friend Edwin for a hopeless case. Yet here he was in a very evident state of “release,” which could by no means be accounted for by his mere association for a very short time with the Oxford Group. Yet this obvious state of release, as distinguished from the usual depression, was tremendously convincing. Because he was a kindred sufferer, he could unquestionably communicate with me at great depth. I knew at once that I must find an experience like his, or die.
          Again I returned to Dr. Silkworth’s care, where I could be once more sobered and so gain a clearer view of my friend’s experience of release, and of Roland H.’s approach to him.
          Clear once more of alcohol, I found myself terribly depressed. This seemed to be caused by my inability to gain the slightest faith. Edwin T. again visited me and repeated the simple Oxford Group formulas. Soon after he left me, I became even more depressed. In utter despair, I cried out, “If there be a God, will he show Himself.” There immediately came to me an illumination of enormous impact and dimension, something which I have since tried to describe in the book Alcoholics Anonymous and also in AA Comes of Age, basic texts which I am sending you.
          My release from the alcohol obsession was immediate. At once, I knew I was a free man.
          Shortly following my experience, my friend Edwin came to the hospital, bringing me a copy of William James’s Varieties of Religious Experience. This book gave me the realization that most conversion experiences, whatever their variety, do have a common denominator of ego collapse at depth. The individual faces an impossible dilemma. In my case, the dilemma had been created by my compulsive drinking, and the deep feeling of hopelessness had been vastly deepened still more by my alcoholic friend when he acquainted me with your verdict of hopelessness respecting Roland H.
          In the wake of my spiritual experience, there came a vision of a society of alcoholics, each identifying with and transmitting his experience to the next—chain style. If each sufferer were to carry the news of the scientific hopelessness of alcoholism to each new prospect, he might be able to lay every newcomer wide open to a transforming spiritual experience. This concept proved to be the foundation of such success as Alcoholics Anonymous has since achieved. This has made conversion experience—nearly every variety reported by James—available on almost wholesale basis. Our sustained recoveries over the last quarter-century number about 300,000. In America and through the world, there are today 8,000 AA groups.
          So to you, to Dr. Shoemaker of the Oxford Group, to William James, and to my own physician, Dr. Silkworth, we of AA own this tremendous benefaction. As you will now clearly see, this astonishing chain of events actually started long ago in your consulting room, and it was directly founded upon your own humility and deep perception.
          Very many thoughtful AAs are students of your writings. Because of your conviction that man is something more than intellect, emotion, and two dollars’ worth of chemicals, you have especially endeared yourself to us.
          How our Society grew, developed its Traditions for unity, and structured its functioning, will be seen in the texts and pamphlet material that I am sending you.
          You will also be interested to learn that, in addition to the “spiritual experience,” many AAs report a great variety of psychic phenomena, the cumulative weight of which is very considerable. Other members have—following their recovery in AA—been much helped by your practitioners. A few have been intrigued by the I Ching and your remarkable introduction to that work.
          Please be certain that your place in the affection, and in the history, of our Fellowship is like no other.
                                                  Gratefully yours,
                                                  William G. W—

*   *    *

CARL JUNG'S LETTER TO BILL W.

Küsnacht-Zürich
Seestrasse 228
January 30, 1961

Mr. William G. W—
Alcoholics Anonymous
Box 459 Grand Central Station
New York 17, New York

Dear Mr. W.:
          Your letter has been very welcome indeed.
          I had no news from Roland H. any more and often wondered what has been his fate. Our conversation which he has adequately reported to you had an aspect of which he did not know. The reason that I could not tell him everything was that those days I had to be exceedingly careful of what I said. I had found out that I was misunderstood in every possible way. Thus I was very careful when I talked to Roland H. But what I really thought about was the result of many experiences with men of his kind.
          His craving for alcohol was the equivalent, on a low level, of the spiritual thirst of our being for wholeness, expressed in medieval language: the union with God.*
          How could one formulate such an insight in a language that is not misunderstood in our days?
          The only right and legitimate way to such an experience is that it happens to you in reality, and it can only happen to you when you walk on a path which leads you to higher understanding. You might be led to that goal by an act of grace or through a personal and honest contact with friends, or through a higher education of the mind beyond the confines of mere rationalism. I see from your letter that Roland H. has chosen the second way, which was, under the circumstances, obviously the best one.
          I am strongly convinced that the evil principle prevailing in this world leads the unrecognized spiritual need into perdition if it is not counteracted either by real religious insight or by the protective wall of human community. An ordinary man, not protected by an action from above and isolated in society, cannot resist the power of evil, which is called very aptly the Devil. But the use of such words arouses so many mistakes that one can only keep aloof from them as much as possible.
          These are the reasons why I could not give a full and sufficient explanation to Roland H., but I am risking it with you because I conclude from your very decent and honest letter that you have acquired a point of view above the misleading platitudes one usually hears about alcoholism.
          You see, “alcohol” in Latin is spiritus, and you use the same word for the highest religious experience as well as for the most depraving poison. The helpful formula therefore is: spiritus contra spiritum.
          Thanking you again for your kind letter
                              I remain
                                        yours sincerely
                                                  C.G. Jung

* “As the hart panteth after the water brooks, so panteth my soul after thee, O God.” (Psalm 42, 1)


My heartfelt thanks to The AA Grapevine for originally publishing these letters in 1963 and for generously allowing me to reprint them here. Special thanks to David Schoen for bringing this material to our attention. You can hear Mr. Schoen discuss these letters in Episode 8 of Speaking of Jung.

Copyright © The AA Grapevine, Inc. (January, 1963). Reprinted with permission. 

Permission to reprint The AA Grapevine, Inc., copyrighted material on this website does not in any way imply affiliation with or endorsement by either Alcoholics Anonymous or The AA Grapevine, Inc.

Personality Types

The table of contents for the book, Personality Types: Jung’s Model of Typology, by Jungian analyst Daryl Sharp.

I’d like this podcast to be useful to people. One of the most useful books I’ve ever read {Yes, ever.} is Personality Types: Jung’s Model of Typology by Jungian analyst Daryl Sharp. Later this week I’ll be interviewing Daryl when I return to Toronto to see him, and that book will be the focus of the next episode of the podcast.

Types. The two attitudes {introversion and extraversion}, the four functions {thinking, feeling, sensation, and intuition}, and the eight combinations therein.

You may know all of that already – habitual ways of being, the superior function. But what about the inferior function? Not our strong suit. Buried in the shadow. Do you know what your inferior function is? Are you working on it? Sharp includes a little something Marie-Louise von Franz had to say about that:

“[P]eople hate to start work on it; the reaction of the superior function comes out quickly and well adapted, while many people have no idea where their inferior function really is. For instance, thinking types have no idea whether they have feeling or what kind of feeling it is. They have to sit half an hour and meditate as to whether they have feelings about something and, if so, what they are. If you ask a thinking type what he feels, he generally either replies with a thought or gives a quick conventional reaction; and if you then insist on knowing what he really feels, he does not know. Pulling it up from his belly, so to speak, can take half an hour. Or, if an intuitive fills out a tax form he needs a week where other people would take a day.” 

Sharp’s book explains, in laymen’s terms, Jung’s original research. And that’s what present-day personality tests are based on. Someone recently told me that the Myers-Briggs Type Indicator “bastardized” Jung’s model of typology. I’d like to ask Daryl what he thinks about that.

I can’t emphasize enough how much this book has changed the way I look at people. It’s helped me to understand how and why we communicate and interact differently. So to everyone I’ve ever gotten into a feud with: come back. I see things differently now.

The concluding remarks are feisty and direct, just the way I like them. Sometimes we need a kick in the teeth to wake us up. The last section of the last chapter deals with the persona and the shadow. Here’s a taste:

“[T]he shadow constantly challenges the morality of the persona, and, to the extent that ego-consciousness identifies with the persona, the shadow also threatens the ego. In the process of psychological development that Jung called individuation, disidentification from the persona and the conscious assimilation of the shadow go hand in hand. The ideal is to have an ego strong enough to acknowledge both persona and shadow without identifying with either of them.”

The book also includes two appendices. The first is on the clinical significance of extraversion and introversion, by Dr. H.K. Fierz, former medical director of the Zürich Clinic and Research Center for Jungian Psychology and training analyst at the C.G. Jung Institute in Zürich. The other is a wonderful example of each of the eight combinations called “A Dinner Party with the Types,” translated from the German. It’s not to be missed. Useful, indeed.

UPDATE

I returned to Toronto to visit Mr. Sharp on October 8, 2015. You can listen to that interview in Episode #5.

A Jungian Critique of Christianity

Last week I interviewed John P. Dourley, a Jungian analyst, professor of religion, and Roman Catholic priest. He has written many books – more than I have time to read at the moment. So when I had the opportunity to speak with him for several hours on Monday, I hung on his every word.

Here is just a portion of what he said. Hopefully it will make you want to take the time to listen to the entire interview. 

“I think that Jung understood the psyche as naturally creating the experiences that lead humanity to its universal belief in God, whatever form or variation those beliefs might take. ... I think he also understands the psyche to be creating the religions in such a way that there may be a discernable pattern in their creation. In a couple of places in his Collected Works he will say religion in its evolution seems to have followed this path: that the many gods, the polytheistic religions, became one God, the monotheisms, and that that one God became man. Obviously the reference to the one God becoming man would go to Christianity. But he goes on then to imply that when the one God became man, every man – that is every individual, both genders – was called upon to activate the divine potential within themselves. This process of activation of one’s personal divinity, I think, is at the core of the maturational process [Jung] describes as individuation.” {00:07:01 – 00:09:25}

My interview with Professor Dourley can be found in Episode 4.


EXCERPT

In one of his major works on alchemy, Mysterium Coniunctionis, Jung describes the process of alchemical transformation as one of often painful asceticism moving toward a consciousness which, when fully incarnate, evinced a living awareness of its dialectical unity with the ground of all consciousness and being. This is how Jung interpreted the alchemical notion of the unus mundus. The mode of thinking which arises from this experience he related to the Western idea of the interpenetration of microcosm and macrocosm. With his concept of synchronicity (‘an acausal connecting principle’), Jung takes the position that each time- and space-bound ego has access to the macrocosmic totality through the microcosm in the individual unconscious. This theory, both in alchemy and as formulated by Jung in his writings on synchronicity (which in turn he related to modern physics), presupposes a common ground or collective unconscious from which individual centers of consciousness emerge. This common ground thus makes it possible for individual centers ultimately to be united one with another in patterns of empathic intensity.

Within the spiritual and intellectual atmosphere of his time, Jung came to see himself as a lonely advocate of such a common substratum. He further saw it as possessed of a goal: to realize itself through greater integration with individual centers of consciousness, and so to author patterns of deeper relatedness, both to oneself and to others. Historically this philosophical view disappeared after Leibnitz and Arnold Geulincx. Similarly alchemy was literalized into chemistry; the sought-for unities cherished by its practitioners dissolved into the dissolute facticity and meaninglessness of modern empiricism, while reality was reduced to the merely observable and measurable. Religion also was literalized and, lacking a symbolic understanding of its myths, discredited itself in the battle of the literal-minded that ensued in the dialogue between religion and science.

John P. Dourley, Ph.D., The Illness That We Are: A Jungian Critique of Christianity, pp. 41-42