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

The Rejected Feminine

In the feature-length documentary film, Matter of Heart: The Extraordinary Journey of C.G. Jung Into the Soul of Man, one of Jung's close friends, Sir Laurens van der Post, while discussing Toni Wolff, had this to say about the rejected feminine:

"Jung had an instinct at what was wrong with life, what made life tear apart, made it incomplete, was because the feminine was rejected – driven insane, driven mad by a world of men, rejected by a masculine-dominated world. And that time when [Jung] let himself go, and when he landed deep down in what he came to call the collective unconscious, all this rejected feminine in himself confronted him."

Here is the description of the film from the producers at the C.G. Jung Institute of Los Angeles:

"In 1985, after five years of work, reviewing the original footage, and collecting additional film and photo material, a feature length documentary film, Matter of Heart, was written and produced. This film was first launched in 35mm format and shown in theaters throughout the United States and in major cities in Canada, England, Western Europe, Japan, Australia, South America, and South Africa. It received much positive critical acclaim and was viewed by thousands of people in theaters, at film festivals, and in small private showings.

"In 1987, the U.S. Consul General to Switzerland, Louis Segesvary, held a party at his embassy home in Zurich and invited Jungians and many friends to celebrate the success of this film. Franz Jung, Jung's son, attended this showing and gave his approval for the way the film portrayed, in a sensitive and truthful manner, Jung's relationship with Toni Wolff, his relationship to his wife Emma, and his family as well. Sir Laurens van der Post, who had been filmed in London, also attended this event and gave his blessings for the project."

The DVD is available from Amazon.com.

The Shadow of Jungian Psychology

Remembering Jung is a series of interviews with the first generation of Jungian analysts. All 32 DVDs are available for purchase from Amazon, or to stream online from the C.G. Jung Institute of Los Angeles (link fixed Jan. 6, 2021).

Marie-Louise von Franz’s interview is in 3 parts, and in part 2 she answered the question, “What is the shadow of Analytical Psychology as it has developed since Jung?”

“The shadow of Jungian psychology I see mostly in the fact that Jung has found out everything he has found out through groping in the dark and tremendous suffering, and we are given that in our hands – what he has found out. We are, so to speak, dispensing a medicine which we have not made, and therefore people get inflated. They forget that they have not suffered, they have not found out those truths, they are merely using them. And because they are useful and you can cure people with them, then you get inflated. You think, ‘Oh, I am the great healer.’ ... You forget that it is not your doing, it is Jung who found these things out. Many Jungians forget, where am I? How far have I gotten with my own dreams, my own visions, my own shadow and my own animus or anima? And there the results look much more poor sometimes. They forget that that is the important thing. That is especially an illness of men – they feel crushed by Jung and therefore they say, ‘I must say different!’ For instance, they take a concept of Jung and they give it another name, but it means exactly the same thing – just to be original and creative and not just a Jungian or so on. And that all shows that they haven’t understood that it is a reality with which one is confronted, that one’s task is to confront oneself with the same reality with which he has confronted himself. That's the same thing. And then if one does that oneself and if one stays loyal to one’s own work on one’s self – one is constantly by one's own shadow, dreams, etc., reminded that one is not Jung and hasn't gotten that far as he got. But the danger is inflation.”

From the DVD, Remembering Jung: A Conversation about C.G. Jung and his work with Marie-Louise von Franz - II, 1977

Candid Times with J. Gary Sparks

On Friday, September 4, I had the pleasure of spending the entire day at the home of Jungian analyst J. Gary Sparks where he graciously allowed me to snap a few photos and shoot a couple of videos. In Hitchhiking in Küsnacht, Gary tells the story of how Daryl Sharp saved his life; and in The Bookshelves of J. Gary Sparks, Gary brings the Freud & Jung action figures to life as he retells one of the strangest stories I've ever heard. If you haven't already, you can listen to our interview here: Episode #2 – J. Gary Sparks.

Who is Daryl Sharp?

Daryl Sharp passed away peacefully on October 8, 2019 – In Memoriam: Daryl Sharp 1936-2019

The following narrative was provided to Speaking of Jung by Daryl in 2015.

Daryl Leonard Merle Sharp was born in Regina, Saskatchewan, Canada, on Jan. 2, 1936, a Capricorn.

In 1892, his maternal grandparents, aged 3, emigrated from a German enclave in Odessa, third largest city in Ukraine (then White Russia). They travelled on a freighter separately with their respective parents. Years later they met in Regina, Saskatchewan. They married in a Catholic church, but he thinks they were actually Jewish, for he often heard his mother speaking Yiddish with her mom’s old friends, and later in life the German language came easily to him.

His babushka Martha Weist never learned to read or write English, though her husband Martin became a typesetter on the local newspaper, The Regina Leader Post. He spent many evenings in United Church basements playing Bingo with his gramma as she stuffed him with hot dogs and cokes, potato chips and chocolate bars, for which he later lost a lot of teeth. She always won something (napkins, silverware, lamps). She died in 1972 in an old age home playing gin rummy with her cronies at the age of 86. Martin had died 10 years earlier.

Daryl's mother Marion, born 1910, was a chorus girl, a “flapper” in the “roaring twenties.” His father Emery worked for years as a brakeman on the Canadian National Railway (CNR) before becoming a bank teller. In 1942 he joined the Royal Canadian Air Force (RCAF) as an accountant. Daryl had one brother, two years older, who bullied him from time to time, but with affection. Daryl’s mother took Eros into the kitchen, where she held the family together. She always claimed Daryl was named after the movie mogul Darryl F. Zanuck, but she couldn’t account for the difference in spelling. One of Daryl’s middle names came from his uncle Len, a feckles prairies boozer; the other from his father’s brother Merle, a sober accountant with the Royal Bank of Canada in Regina.

The Sharp family moved frequently from one air force base to another across Canada, spending a year or so in each province, ending up in Middleton, Nova Scotia, where Daryl completed his high school years in 1953 at the head of his class. He excelled at badminton, basketball, snooker, table tennis, and had a rep as a budding ladies man. He read only science-fiction, publishing and distributing his own fan-zine at the age of sixteen. His only ambition was to emulate Hugo Gernsbach, publisher of Amazing Stories and a multitude of other sci-fi magazines.

Father Emery was posted to Ottawa in 1953. It was timely, for Daryl had just won a scholarship to Carleton University in Ottawa, where he spent the next four years acquiring a B.Sc. in maths and physics and a post-graduate B.J. in journalism while he was president of the Students’ Council. This was just before Carleton moved from its constricted quarters with 750 students in an old Teachers’ College building to its luxurious new campus with a current enrolment of about 40,000.

In the summer of 1956, Daryl found a summer job on an isolated Eskimo reserve, Coral Island, in the middle of Hudson Bay. He was a “shoran (short-range) analyst,” charting the frozen tundra from radio signals sent daily by aircraft passing overhead. This stint ended earlier than expected because the cabin he'd helped build burned down when his mates wrestled and knocked over an oil-stove after drinking on the reserve.

After graduating from Carleton in 1957, Daryl was wooed by several conglomerates, and finally recruited by Procter & Gamble for the then-princely salary of $3,000 a year after being flown to Cincinnati to be blessed by the brass. He moved to Toronto, where he had an office and title as Director of Public Relations for Canada. He was 21 years old; he had a midnight-blue suit, Brylcreem (“a little dab’ll do ya”) and a key to the executive washroom. He had two cameras and a buxom blonde secretary named Gladys. His Bible was Dale Carnegie’s How To Win Friends and Influence People. He was head of the bowling team and editor of the in-house magazine Moonbeams. He was an extraverted social animal and cock of the walk with the young secretaries. He lived in a fraternity house in the downtown core and had a reputation as a dynamite dancer.

Daryl was quite content. He loved his job. He photographed factory workers and wrote articles about their happy blue-collar lives (mostly fantasy).  All was well until he fell in with some literary friends who mocked him as Organization Man and convinced him that his talents were wasted at P&G. Daryl had repressed ambitions as a writer, and so, for the first time ever, he was conflicted. He chewed on this for many months.

At last, in 1959, with savings of $1,000, Daryl chose a twin-screw steamer to France over a 1958 Ford Thunderbird convertible. On board this slow-moving little ship with maybe 300 passengers, for two weeks Daryl produced the daily newsletter slipped under doors at 8 a.m., and won the ping-pong tournament. He found some pretty ladies to romance and avoided gay hustlers, but mostly he wrote about his experience.

The boat docked in Le Havre. It was a short train trip to Paris, where Daryl had a rollicking time as a struggling writer shacked up with a madamoiselle on the Left Bank until his money ran out. He then debouched to England, where he found ready employment for awhile as a substitute teacher in high schools and packing books in the prestigious Harrod's department store. At night he went to plays or haunted Covent Garden for the ballet and opera. It was emotionally exhilarating after the cultural wasteland that Toronto then was.

In 1960, homesick Daryl returned to Canada and landed a job with Canadian Press (CP). This work was much too boring, and so he applied to the Berlitz School for an assignment teaching English abroad, which he was given in the heartland of Germany, Bad Kreuznach (near Frankfurt). This was an enlightening experience with frauleins, but he could barely survive on 400 marks ($100 a month), so he returned to Toronto, where he worked as a short-order cook in a café and assiduously rebuffed offers to return to mainstream corporate life.

After six months, desperate to return to England, through a friend’s father he secured a seat on a rhesus monkey flight out of Moncton, New Brunswick to Manchester, England. This was not a pleasant flight, just him and the pilot and two dozen monkeys pissing and defecating for 18 hours. From the home of the Beatles he made his way to London, where he found lodgings in a Chelsea basement apartment with four other young ex-pat Canadians who thrived on pubs and seducing young lovelies. He again made a bare living as a substitute teacher in those horrid secondary modern schools, where half the class was preparing for a life of crime and the other half asleep. (“Stick with it, Sir, we don’t want to lose you!”)

When Daryl was still 23 years old, his life of carefree debauchery came to a sudden end when he became besotted with a lovely young ex-pat (code name B.), whom he enticed to go to the south of France and live with him in a tent on the side of a hill in a small fishing village (Sète), near Montpelier and Saint Tropez. From there they toured Europe on her scooter for several months, making good use of fully-equipped youth hostels. It was idyllic until B. became pregnant. They then returned to London, where they married in Chelsea Old Church. For a few years they lived catch-as-catch-can in Chelsea, Knightsbridge, Putney, Devon, and finally in a seventeenth-century cottage in the small hamlet of Heyshott in West Sussex, where Daryl worked on his manuscripts in a shed at the foot of the garden and compiled indexes for London publishers. All very romantic, with two small sons.

Over time, Daryl had become obsessed with “existentialist” writers like Kafka, Rilke, Kierkegaard, Sartre, Nietzsche, Dostoyevski, Henry Miller, and Carl Gustav Jung. In 1963 he applied to the new University of Sussex in Brighton for the post-graduate M.A. degree in literature and philosophy, code-named “The Modern European Mind.” He was accepted and excelled, and the next year he was recommended for an exchange position at the University of Dijon in France. Daryl and B. jumped at the chance. To finance their impending cross-channel adventure, Daryl took a job as a common laborer rebuilding the Waterloo Bridge; his wage was 2 and 6 – two shillings and six pence (US 60 cents) an hour. Not much, but it added up over a few weeks, eight hours a day plus overtime. In Dijon, Daryl planned to do a Ph.D. thesis called “In Search of the Self,” explicating the work of Soren Kierkegaard (“The Religious Self”), D. H. Lawrence (“The Vital Self”), and Jean-Jacques Rousseau (“The Natural Self”). He might have added Jung (“The Psychological Self”) if he had known that great man well enough at the time. Rousseau’s papers were archived in the University of Dijon, and Daryl’s French was adequate to the task. In exchange, Daryl would teach a few weekly classes in English, and once a month would partake of the 6-course all-male dinner with wines from the Route des Grand Crus (“road of the great wines”). B., innately feminist, did not relish being left out, but that was the protocol. 

It was not an easy year in Dijon. For the first month they lived in a youth hostel with their two kids, until a humble apartment was found for them in a building where thirty residents shared one outdoor unenclosed toilette.

They packed their old green van, B. now eight months pregnant, and drove back to England in July of 1966, camping on the way to wake up to a herd of large and fearsome cows nudging the windows. He never camped again. Two weeks later, their third child was born, named Tanya after that rascal Henry Miller’s paramour in Tropic of Cancer. Daryl’s painstaking dissertation was rejected by the University of Sussex as “expository but not original.” This put an end to his vague thoughts of an academic career.

In 1969 they decided to return to Canada and live in B.’s inherited house in Burlington, Ontario, a small town 40 miles from Toronto. This move was accomplished with no small labors, but being back in Canada was good for awhile. Daryl found freelance work with publishers in Toronto and commuted back and forth. However, all was not well in the Sharp household. I think Daryl was a decent father but not a great husband. He could not abide mowing grass for eight hours a week, and he was not cut out to be “the (handy) man around the house.” B. too was not happy. They both turned to others for solace.

The climax came when Daryl was dislodging a beehive in the house eaves and was stung by a bee. He went into anaphilactic shock and spent two days in the hospital. He underwent allergy treatments for a year, but it turned out he was only allergic to B. The symbolism did not escape him. He flew back to London, where he woke up one morning from a dream and couldn’t stop crying. The next day he started seeing a Jungian analyst, Dr. Anthony Stevens, who helped him off his knees for a couple of weeks. Daryl wanted and needed more, but first he had to go home to inform his family and quit his job, for in 1970 a group of playwrights had hired him as director of the Playwright’s Co-op, established to publish Canadian plays with a small staff supported by a government grant. It was a sign of Canada’s burgeoning cultural life. Daryl traveled across Canada promoting the plays to theatres in other provinces. He meanwhile grew marijuana (“Belltower Fineglow”) in the Burlington garden behind the corn and hid in the basement toking his home-grown weed in quiet desperation.

In 1973, with himself and his marriage in tatters, he flew back to England to continue analysis. After a few months he went to Zürich to inquire about Jungian training. With references from the writer Robertson Davies and the academic Northrop Frye, he was accepted, but had to wait until fall 1974 to enter the program. Back in Canada, he suggested B. sell her house and go to Zürich with him and the children. She refused (in retrospect a wise decision). Two weeks after Christmas 1973 Daryl tussled with B., tearfully kissed his kids goodbye and took a midnight bus to Toronto, where for eight months he lived in a seedy basement apartment whose walls he papered with paintings of mandalas and dream images and rejection slips.

In Switzerland, Daryl found work teaching English and editing books. Much more happened in between, but in 1978 he graduated with a Diploma in Jungian Psychology. He then returned to Toronto and the three children he had missed terribly. B. unexpectedly assumed they would resume their married life, but Daryl had other plans in mind. Bitter and emotionally bereft, B. delayed their divorce until 1983. On receipt of the divorce nisi, Daryl bought an old Victorian house a few blocks from his long-ago office at P&G. Synchronicity, anyone?

Daryl Sharp is no idiot savant, though some claim he was an idiot, if not wise, to found a publishing house in 1980, Inner City Books, catering exclusively to a then-niche Jungian market. He first published his Zürich thesis, The Secret Raven: Conflict and Transformation in the Life of Franz Kafka, but he did not want to be a one-shot vanity press, so he solicited manuscripts from other analysts. Over time this modest enterprise (never more than three people, including his grown offspring, one after another, and senior editor Victoria Cowan (code name Vicki), with whom he fathered Jessy Kate (code name JK) netted him a small fortune, most of which he gave to his kids to buy their houses or to shelters for abused women. Always following where his introverted energy wanted to go, he published his own books (more than 30) and works by some 50 other analysts, including Marie-Louise von Franz (who graciously agreed to be his patron), Marion Woodman, Edward F. Edinger, Anthony Stevens, James Hollis and J. Gary Sparks – a canon of 150 titles, all “Jung at Heart.”

▪️Daryl passed away on October 8, 2019. You can read his obituary in the Toronto newspaper The Globe and Mail.

▪️You can listen to our interviews with Daryl in Episode 1 and Episode 5.

▪️Please find a complete list of Daryl’s publications on his Inner City Books author page.

The Elephant

THE ebony elephant, standing on the base of a Pan figure, on a table in Daryl Sharp's consultation room.

UPDATE: I was able to upload a short video that I took of the elephant as well as a small figurine that Daryl has which once belonged to the late Jungian analyst Edward F. Edinger. I apologize for the video quality, which is really quite poor, but it is a glimpse inside the consultation room in Mr. Sharp's home. You can watch it here on YouTube.

If you haven't heard by now, I had the honor of visiting Inner City Books in Toronto on Thursday. The plan was to visit with Daryl Sharp for a bit, then record the first episode of the podcast, face-to-face. I wound up spending 10 hours with him before four people had to practically drag me away at eight o'clock that evening.

There's just too much to tell you in one blog post. I'm going to have to do this installments. Remember, I'm not a writer.

One of the biggest surprises for me was seeing the elephant – the one mentioned in Jungian Psychology Unplugged: My Life as an Elephant – sitting on the table next to me when I first sat down with Daryl.

"The elephant? That's THE elephant!?"

Indeed, it was.

I first met Daryl Sharp in 2002 when the Jung Association of Central Ohio invited him to Columbus to give a two-day presentation on that very book. After his talk, I purchased a copy and held it dear, for on the cover were two elephants, standing lovingly head-to-head. This was a book about Jungian psychology, discussing difficult concepts such as the shadow, projection, complexes, and neurosis. What's with the two elephants snuggling on the cover?

The book opens with Daryl's story of walking in the hills of Zürich, feeling bleak and sorry for himself, when he sees a small dark object in his path. It was a little elephant made of ebony. "On the spot, I fell in love," he remembered. That story, that wonderful story, stuck with me all these years. It's part of what drew me to Daryl. {You can read the rest of it on page 7 of the book.}

And there it was, 41 years later, sitting on the table next to me. I had come all the way from Chicago, and "it," all the way from Zürich. So there we were. Oh, and Daryl too. It was a numinous start to a numinous day.