How Carl Jung Inspired the Creation of Alcoholics Anonymous

There may be as many doors into Alco­holics Anony­mous in the 21st cen­tu­ry as there are peo­ple who walk through them—from every world reli­gion to no reli­gion. The “inter­na­tion­al mutu­al-aid fel­low­ship” has had “a sig­nif­i­cant and long-term effect on the cul­ture of the Unit­ed States,” writes Worces­ter State Uni­ver­si­ty pro­fes­sor of psy­chol­o­gy Charles Fox at Aeon. Indeed, its influ­ence is glob­al. From its incep­tion in 1935, A.A. has rep­re­sent­ed an “enor­mous­ly pop­u­lar ther­a­py, and a tes­ta­ment to the inter­dis­ci­pli­nary nature of health and well­ness.”

A.A. has also rep­re­sent­ed, at least cul­tur­al­ly, a remark­able syn­the­sis of behav­ioral sci­ence and spir­i­tu­al­i­ty that trans­lates into scores of dif­fer­ent lan­guages, beliefs, and prac­tices. Or at least that’s the way it can appear from brows­ing the scores of books on A.A.’s 12-Steps and Bud­dhism, Yoga, Catholi­cism, Judaism, Indige­nous faith tra­di­tions, shaman­ist prac­tices, Sto­icism, sec­u­lar human­ism, and, of course, psy­chol­o­gy.

His­tor­i­cal­ly, and often in prac­tice, how­ev­er, the (non)organization of world­wide fel­low­ships has rep­re­sent­ed a much nar­row­er tra­di­tion, inher­it­ed from the evan­gel­i­cal (small “e”) Chris­t­ian Oxford Group, or as A.A. founder Bill Wil­son called them, “the ‘O.G.’” Wil­son cred­its the Oxford Group for the method­ol­o­gy of A.A.: “their large empha­sis upon the prin­ci­ples of self-sur­vey, con­fes­sion, resti­tu­tion, and the giv­ing of one­self in ser­vice to oth­ers.”

The Oxford Group’s the­ol­o­gy, though qual­i­fied and tem­pered, also made its way into many of A.A.’s basic prin­ci­ples. But for the recov­ery group’s gen­e­sis, Wil­son cites a more sec­u­lar author­i­ty, Carl Jung. The famous Swiss psy­chi­a­trist took a keen inter­est in alco­holism in the 1920s. Wil­son wrote to Jung in 1961 to express his “great appre­ci­a­tion” for his efforts. “A cer­tain con­ver­sa­tion you once had with one of your patients, a Mr. Row­land H. back in the ear­ly 1930’s,” Wil­son explains, “did play a crit­i­cal role in the found­ing of our Fel­low­ship.”

Jung may not have known his influ­ence on the recov­ery move­ment, Wil­son says, although alco­holics had account­ed for “about 13 per­cent of all admis­sions” in his prac­tice, notes Fox. One of his patients, Row­land H.—or Row­land Haz­ard, “invest­ment banker and for­mer state sen­a­tor from Rhode Island”—came to Jung in des­per­a­tion, saw him dai­ly for a peri­od of sev­er­al months, stopped drink­ing, then relapsed. Brought back to Jung by his cousin, Haz­ard was told that his case was hope­less short of a reli­gious con­ver­sion. As Wil­son puts it in his let­ter:

[Y]ou 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.

Jung also told Haz­ard that con­ver­sion expe­ri­ences were incred­i­bly rare and rec­om­mend­ed that he “place him­self in a reli­gious atmos­phere and hope for the best,” as Wil­son remem­bers. But he did not spec­i­fy any par­tic­u­lar reli­gion. Haz­ard dis­cov­ered the Oxford Group. He might, as far as Jung was con­cerned, have met God as he under­stood it any­where. “His crav­ing for alco­hol was the equiv­a­lent,” wrote the psy­chi­a­trist in a reply to Wil­son, “on a low lev­el, of the spir­i­tu­al thirst of our being for whole­ness, expressed in medieval lan­guage: the union with God.”

In his reply let­ter to Wil­son, Jung uses reli­gious lan­guage alle­gor­i­cal­ly. AA took the idea of con­ver­sion more lit­er­al­ly. Though it wres­tled with the plight of the agnos­tic, the Big Book con­clud­ed that such peo­ple must even­tu­al­ly see the light. Jung, on the oth­er hand, seems very care­ful to avoid a strict­ly reli­gious inter­pre­ta­tion of his advice to Haz­ard, who start­ed the first small group that would con­vert Wil­son to sobri­ety and to Oxford Group meth­ods.

“How could one for­mu­late such an insight that is not mis­un­der­stood in our days?” Jung asks. “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 a high­er under­stand­ing.” Sobri­ety could be achieved through “a high­er edu­ca­tion of the mind beyond the con­fines of mere rationalism”—through an enlight­en­ment or con­ver­sion expe­ri­ence, that is. It might also occur through “an act of grace or through a per­son­al and hon­est con­tact with friends.”

Though most found­ing mem­bers of AA fought for the stricter inter­pre­ta­tion of Jung’s pre­scrip­tion, Wil­son always enter­tained the idea that mul­ti­ple paths might bring alco­holics to the same goal, even includ­ing mod­ern med­i­cine. He drew on the med­ical opin­ions of Dr. William D. Silk­worth, who the­o­rized that alco­holism was in part a phys­i­cal dis­ease, “a sort of metab­o­lism dif­fi­cul­ty which he then called an aller­gy.” Even after his own con­ver­sion expe­ri­ence, which Silk­worth, like Jung, rec­om­mend­ed he pur­sue, Wil­son exper­i­ment­ed with vit­a­min ther­a­pies, through the influ­ence of Aldous Hux­ley.

His search to under­stand his mys­ti­cal “white light” moment in a New York detox room also led Wil­son to William James’ Vari­eties of Reli­gious Expe­ri­ence. The book “gave me the real­iza­tion,” he wrote to Jung, “that most con­ver­sion expe­ri­ences, what­ev­er their vari­ety, do have a com­mon denom­i­na­tor of ego col­lapse at depth.” He even thought that LSD could act as such a “tem­po­rary ego-reduc­er” after he took the drug under super­vi­sion of British psy­chi­a­trist Humphrey Osmond. (Jung like­ly would have opposed what he called “short cuts” like psy­che­del­ic drugs.)

In the let­ters between Wil­son and Jung, as Ian McCabe argues in Carl Jung and Alco­holics Anony­mous, we see mutu­al admi­ra­tion between the two, as well as mutu­al influ­ence. “Bill Wil­son,” writes McCabe’s pub­lish­er, “was encour­aged by Jung’s writ­ings to pro­mote the spir­i­tu­al aspect of recov­ery,” an aspect that took on a par­tic­u­lar­ly reli­gious char­ac­ter in Alco­holics Anony­mous. For his part, Jung, “influ­enced by A.A.’s suc­cess… gave ‘com­plete and detailed instruc­tions’ on how the A.A. group for­mat could be devel­oped fur­ther and used by ‘gen­er­al neu­rotics.’” And so it has, though more on the Oxford Group mod­el than the more mys­ti­cal Jun­gian. It might well have been oth­er­wise.

Read more about Jung’s influ­ence on AA over at Aeon.

Relat­ed Con­tent:

Zen Mas­ter Alan Watts Explains What Made Carl Jung Such an Influ­en­tial Thinker

How James Joyce’s Daugh­ter, Lucia, Was Treat­ed for Schiz­o­phre­nia by Carl Jung

Carl Jung: Tarot Cards Pro­vide Door­ways to the Uncon­scious, and Maybe a Way to Pre­dict the Future

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness


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Comments (11)
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  • Charlie Fox says:

    Thanks for ref­er­enc­ing my essay. You said much of what I said in the orig­i­nal con­fer­ence pre­sen­ta­tion but had to cut in the essay due to space restric­tions.
    Be Well

  • Judy Brown says:

    You are the most cure­ous per­son I know
    Love you
    On June 13
    It will be 8 years

  • Steve Dustcircle says:

    AA has hor­ri­ble sta­tis­tics of recov­ery. There are bet­ter stay-clean orga­ni­za­tions out there that have bet­ter results and is less superstitious/religious.

    I rec­om­mend S.O.S., though I had­n’t a need for any group to help me sober up and quit smok­ing. I did it on my own once I real­ized that I could­n’t pass the buck onto a weak spir­it, or depend on a aloof deity to help.

  • Viviane Venâncio says:

    Hel­lo, Mr. Jones.
    I think your arti­cle brings such great ref­er­ences and insights, I want to thank you for mak­ing it avail­able online and ask your per­mis­sion to trans­late it to Por­tuguese so I can share it with my 12-Step group here in Brazil.

    Thank you any­way for the con­cise and inspir­ing text.

  • Viviane Venancio says:

    Well, per­haps a bit more respect for peo­ple’s per­son­al paths and choic­es are required here. Recov­ery is not a “one size fits all” kind of deal, so say­ing that AA is not that effec­tive is not only a sign of strict think­ing but also a plain dis­tor­tion of sta­tis­tics. By the way you wrote here, I’m sor­ry to say you don’t seem to under­stand what the pro­gram is all about.

  • Steven Valentine Castanedo says:

    From my expe­ri­ence, make no mis­take, God works thru others,and A.A is a spir­i­tu­al program,and its a God pro­gram, thank u,have a awe­some day if u want too!!!!!

  • Bill says:

    Hi Ste­vie — AA does not keep any records of mem­ber­ship or recov­ery rates, so there is no source that can ade­quate­ly cite either of those sta­tis­tics. As such, you can nev­er know the denom­i­na­tor in the equa­tion, which would prove a per­cent of recov­ery. That being said, the effi­ca­cy of AA is well doc­u­ment­ed in hun­dreds of sci­en­tif­ic stud­ies and aca­d­e­m­ic papers. On of the things that makes some cite AA as inef­fec­tive is the fact that the crim­i­nal jus­tice sys­tem refers peo­ple to the rooms of 12-Step fel­low­ships, and as such meet­ing atten­dance is the focus — not recov­ery. This then spoils a lat­er chance of the indi­vid­ual seek­ing AA as a resource “because I’ve already tried it”. In fact, the AA pro­gram of spir­i­tu­al recov­ery is a pre­scribed, man­u­al­ized recov­ery pro­to­col that, when used with fideli­ty, has a sig­nif­i­cant suc­cess rate. Recov­ery is pos­si­ble out­side of 12-Step fel­low­ships. How­ev­er giv­en the recent research on the neu­ro­bi­ol­o­gy of addic­tion, and it’s con­nec­tion to attach­ment dis­or­ders, the fel­low­ship one finds in a 12-Step group is viewed by most in the field as a sig­nif­i­cant rea­son why recov­er­ies are suc­cess­ful. Giv­en your lack of per­son­al expe­ri­ence with 12-Step fel­low­ships, I won­der what you are bas­ing your com­ments on.

  • philip says:

    What are the sta­tis­tics you refer to?
    There are oth­er ‘stay clean’ organ­i­sa­tions but for the ben­e­fit of clar­i­ty claim­ing ‘bet­ter results’ is false and AA is nei­ther super­sti­tious or reli­gious.

  • Rick says:

    ” … I hadn’t a need for any group to help me sober up and quit smok­ing.”
    Appar­ent­ly you do need it; oth­er­wise, why would you be here and be so angry about a fel­low­ship that works IF you work it.

  • Richard Flamburis says:

    I am clean and sober since 7/85. I have attended,and still do, both AA and NA meet­ings. I am an alco­holic, but my drug of choice was hero­in. I have been drink­ing alco­hol since I was about 10 and shot my first bag of heroin,just before I turned 15. I have been pro­nounced dead twice from hero­in over­dos­es, and giv­en my last rights at least once. I am not a reli­gious person,and nev­er was. I believe in love and the dig­ni­ty of being part of a greater cause called human­i­ty. I love help­ing all peo­ple, and look for­ward to con­tin­ue to do so. I was to find out, when asked,
    not to tell peo­ple where they should go and get help, but just share my sto­ry with them, by let­ting them know, what I did and still con­tin­ue do.

  • Richard Flamburis says:

    I am clean and sober since 7/85. I have attended,and still do, both AA and NA meetings,and oth­er spir­i­tu­al­ly ori­ent­ed gath­er­ings and groups. I am an alco­holic, but my drug of choice was hero­in. I have been drink­ing alco­hol since I was about 10 and shot my first bag of heroin,just before I turned 15. I have been pro­nounced dead twice from hero­in over­dos­es, and giv­en my last rights at least once. I am not a reli­gious person,and nev­er was. I believe in love and the dig­ni­ty of being part of a greater cause called human­i­ty. I love help­ing all peo­ple, and look for­ward to con­tin­ue to do so. I was to find out, when asked,
    not to tell peo­ple where they should go and get help, but just share my sto­ry with them, by let­ting them know,if it helps, what I did and still con­tin­ue do.

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