Aa history Lovers 2010 moderators Nancy Olson and Glenn F. Chesnut page
Yüklə 25,47 Mb.
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can't find the actual audio. Radio broadcasts during that period were usually live, but "electrical transcriptions" (usually 16 inch disks) were often made for the use of commercial sponsors, or for rebroadcast for the west coast.
Book
From: donaldl.mansell . . . . . . . . . . . . 3/16/2010 11:27:00 AM IIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIII The term "the Great Fact" appears on pg. 164 in the Big Book, and seems to refer
to a deity because of the capital letters. I assume Wilson did not create the
term but can find no reference to an original source. Can anyone shed some light
on this? - - - - From the moderator: The passage you are talking about on page 164 reads as follows: < for you and countless others. This is the Great Fact for us.>> It seems to me that this passage is saying: "The Great Fact" = IF your relationship with God is right THEN great events will happen for you and many people.
the
Big Book, on p. 25: < which have revolutionized our whole attitude toward life, toward our fellows and toward God's universe. The central fact of our lives today is the absolute cer- tainty that our Creator has entered into our hearts and lives in a way which is indeed miraculous. He has commenced to accomplish those things for us which we could never do by ourselves.>>
WHEN we had the right spiritual experience of God THEN God did revolutionary and miraculous things for us which we could never do by ourselves. Or in other words, the words "Great Fact" do not seem to me to be referring to God himself, but to the fact of what God has done for us. That would be my reading of it. Bill Wilson, using early twentieth century literary style, sometimes used capital letters simply to emphasize words, or to indicate that he was pointing to something very specific (instead of just any old "great fact" among a large number of important factual statements). It doesn't necessarily mean that he is referring to God. So if you look down to the next paragraph, you can see him capitalizing "Fellowship of the Spirit" and "Road of Happy Destiny." And that's why we still capitalize the words "Big Book." In the early twentieth century -- in fact, going all the way back to the eighteenth century -- good writers of English capitalized words a whole lot more than authors have been doing over more recent years. I have seen this change taking place personally, over the course of my own lifetime, because I was born
the same year that the Big Book was published. I don't capitalize as many words
now when I write formal English prose as I did when I was twenty years old. It just looks old fashioned and awkward when you write like that nowadays. But other members of the group may have a different reading of this passage. Glenn Chesnut (South Bend, Indiana, U.S.) IIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIII ++++Message 6396. . . . . . . . . . . . Jack Alexander From: Glenn Chesnut . . . . . . . . . . . . 3/17/2010 5:59:00 PM IIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIII We have been asked for Jack Alexander's date of birth and for a photograph of him. Box 459 for February-March 2008 http://www.aa.org/en_pdfs/en_box459_febmar08.pdf has a photo of him.
down a
bit and (it seems to me) vertically distorted, at http://www.aa.org.mx/Experiencias.htm Are there any other known photos? That Box 459 article says that "in failing health, Jack Alexander and his wife
Anita retired to Florida, where he died on September 17, 1975," and says that he
was 38 years old when he did the Saturday Evening Post article, so he must have
been born c. 1903. Somewhat puzzlingly, many other places say that Jack Alexander died on September 19, 1975 in St. Louis. Can anyone in our group confirm which date and place is correct? Thanks! Glenn Chesnut (South Bend, Indiana) IIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIII ++++Message 6397. . . . . . . . . . . . Milton Maxwell From: Glenn Chesnut . . . . . . . . . . . . 3/18/2010 2:23:00 PM IIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIII We have been asked for Milton Maxwell's date of birth. If we can also obtain his
date of death, we might as well post that too. The request referred to him as Milton Maxwell M.D., but in my checking around he seems to have been a Ph.D., not an M.D.
Alexander) From: J. Lobdell . . . . . . . . . . . . 3/18/2010 8:18:00 PM
(jlobdell54 at hotmail.com) I find in my notes (unattributed I'm sorry to say) that Milton A. Maxwell, Ph.D., was born August 17 1907 and died October 28 1988. Btw, Jack Alexander was, I believe, b. February 8 1903, but beyond the fact that
he died in Florida in 1975 (perhaps in September), I have no vital statistics on him.
(University of Texas, I believe).
(jblair at videotron.ca) On the cover of his book, The Alcoholics Anonymous Experience, he gives his name
as Milton A. Maxwell, Ph.D. He was a sociologist. Jim IIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIII ++++Message 6399. . . . . . . . . . . . Milton Maxwell From: Glenn Chesnut . . . . . . . . . . . . 3/19/2010 4:35:00 PM IIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIII Markings: Your Archives Interchange, Vol. 28, No. 3 (Fall 2008) http://www.aa.org/en_pdfs/f-151_markings_fall08.pdf A Class A Trustee Whose Research and Writing Focused on Alcoholism and the A.A. Fellowship Milton A. Maxwell was elected to the General Service Board in 1971 and its chairman in 1978. [WITH PHOTOGRAPH] Milton A. Maxwell, who served as a Class A (nonalcoholic) trustee and then chairman of the General Service Board, traced his interest in A.A. to his time as a minister when he was approached by a congregant seeking help for a drinking problem.
when, as Leslie S.'s minister, I suggested Alcoholics Anonymous to him, that in 1947 I would be a sociologist doing a Ph.D dissertation on A.A. But such was the case, and the result is a deep interest in the problem of alcoholism and particularly in A.A." The title of that dissertation is "Social Factors in the Alcoholics Anonymous Program." Maxwell was a sociology professor at Washington State University when he was awarded his Ph.D in 1949. In his dissertation abstract, Maxwell analyses the power of the A.A. group: "changed social relations are the most effective means for bringing about personality change--and that the social interaction in a primary group has the greatest capacity for bringing about such change."
of alcoholism during his tenure at WSU from 1947 to 1965, and nine while a professor at Rutgers University from 1965 to 1975. In 1984, he published a full-length book, The AA Experience, intended for professionals. Maxwell was elected to the General Service Board of Alcoholics Anonymous as a Class A (nonalcoholic) trustee in 1971 and its chairman in 1978. Among the presentations he gave during his tenure was one on cooperation with non- A.A. professionals, which he delivered in 1971 at the Conference: "A.A.'s No. 1 concern should be the quality of A.A. itselfâ¦. This is the most important contribution which A.A. can make to the total field. Nevertheless, I believe that A.A. will not have its best future unless it also--and within the Traditions--continually concerns itself with good twoway communication with the non-A.A. alcoholism world."
the Conference in 1978, he says: "Originally, being anonymous was a simple response to the prevailing stigma. It was aimed at protecting individuals already in the groups and promised the same protection to anyone thinking about coming in. Then, from experience, emerged the understanding of anonymity's spiritual values--for members personally, each group, and the Fellowship as a whole." He stepped down from the post in 1982, but continued to be involved with Alcoholics Anonymous World Services and A.A. as trustee emeritus. He was 81 years old at his death in 1988.
General Service Office Archives by Charlotte Maxwell about a year later. Among that collection is his pamphlet "Alcohol, Man, and Science," published in 1965 by Washington State University. In it Maxwell challenges the stereotype of the alcoholic: "Alcoholism is a progressive illness with a very gradual, frequently imperceptible, onsetâ¦. Many alcoholics are hidden from recognition by others, and even from themselves, by the stereotype of late-stage alcoholics--perhaps the Skid Row type or even the 'Lost Weekend' type. But the majority of our alcoholics, at a given time, are not late-stage alcoholics. One study showed that almost 70 percent of the male alcoholic patients at a Seattle private hospital for alcoholics were married and living with spouse; 95 percent of them were employed."
Employees"--Maxwell again took up the case of the alcoholic who escapes notice: "the alcoholic employee not only can be a 'hidden man' but usually is. Late-stage alcoholism which seriously interferes with job performance can seldom be hidden and is seldom tolerated. But early-stage and even much of middle-stage alcoholism can be hidden--and most problem drinkers in industry are in these stages." In his research, Maxwell investigated the psychology of the alcoholic. In an article he wrote in 1950 ("Alcohol Addiction as a Sociogenic Personality Disorder"), he says: "alcohol effects an illusory adjustment which, in the course of time, creates new maladjustments, new problems, new tensions involving family, friends, and job." Also from the same article: "self-esteem is shaken, guilt and remorse set in, and alcohol has the capacity of narcotizing this pain ...." Among Maxwell's works is an article on the Washingtonian Movement that is familiar to A.A. members. In it Maxwell compares that temperance society of the 1840s with Alcoholics Anonymous. Begun in Baltimore in 1841, the Washingtonians numbered in the tens of thousands (and possibly well over 100,000) within a couple of years. "If there is uncertainty concerning the number of alcoholics temporarily helped or permanently rehabilitated ... there is no question that the movement made a tremendous impact," according to Maxwell. That impact, though, was relatively brief, with membership peaking in the mid-1840s and petering out soon thereafter.
Maxwell says that whereas there were obvious similarities, "the differences can be brought out ... by an analysis of the Alcoholics Anonymous program--its principles, practices and content."
has endured and the Washingtonians did not, says Maxwell in his article: are A.A.'s exclusively alcoholic membership; its singleness of purpose, which includes steering clear of "outside issues;" that it provides a program of recovery, including the Twelve Steps; its principle of anonymity; and the Traditions.
Conference, Maxwell's account of the Washingtonians "revealed that one cause of its collapse was the ego-stroking that the movement encouraged" and that "a clear-cut primary purpose became diffused into a muddle of worthy causes."
Board, at the 1982 Conference, Maxwell said: "In a general society characterized by competitive striving for status, recognition, power, and their material symbols, A.A. has a recovery program based upon opposite values--upon learning and an unself-centered way of life .... Furthermore, A.A. has a collective life--Traditions, Concepts, minimum of structure-- that is remarkably in harmony with and supportive of the basic recovery program."
Jack Norris, who served as a trustee on the Board from 1951 to 1978, had this to say about the new chairman: "I believe Milton Maxwell is too little appreciated in A.A., because he is so quiet. But because of his understanding heart, I think Milton may be A.A.'s greatest nonalcoholic friend in the field of alcoholism."
From: Charlie C . . . . . . . . . . . . 3/20/2010 5:14:00 PM IIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIII Here's that info again Glenn: I dug around a little, and seeing that Milton Maxwell had been a sociology prof at Washington State in Pullman for many years looked in some standard sources, no luck, but then contacted their library and received the following information from a fellow librarian there. (Most college archives, usually in their libraries, keep some sort of faculty bio file...) "Milton Andrew Maxwell. Born August 12, 1907 in Beecher Illinois. Attended high school in Rowena, Texas. Parents Daniel and Bertha, father was a "Minister, Evangelical and Reformed Church." Wife (at time of this 1947 paperwork, anyway) was Charlotte Catherine Maxwell. Two children (again, as of 1947), Douglas and Ross.
from Chicago Theological Seminary, M.A. in 1944 from University of Texas. Left to come to WSU with his PhD unfinished, but notes say he finished it through U of Texas in 1949. His wife, by the way, received a B.S. in Chemistry in 1933 from the Florida State College for Women.
Social Research Assistant, 1930-1931, Chicago Congregational Union Minister, 1931-1934, 1st Congregational Church, Ault, Colo. Minister, 1934-1940, Community Church, Flossmoor, Ill. Minister, 1940-1945, University Community Church, Austin, Tex. Part-time instructor in Sociology, 1943-1945, University of Texas Hired at WSU (well, then WSC, as we only became WSU in 1959) in 1945, remained here until 1965 at which point he resigned to take another position. He had some short periods away - resigned in 1960 to "take another position" and returned one year later. Was on sabbatical and then unpaid personal leave in 1957-1958 at Yale Univ. Center of Alcohol Studies." Charlie C. IM = route20guy "A flittin stane gaithers nae fog" IIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIII ++++Message 6402. . . . . . . . . . . . Re: Milton Maxwell From: Jim Myers . . . . . . . . . . . . 3/19/2010 9:41:00 PM IIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIII On silkworth.net is the following: The Washingtonian Movement: Comparison With Alcoholics Anonymous QUART. J. STUD. ALC., VOL. 11, 410-452, 1950. By Milton A. Maxwell, Ph.D., Assistant Professor of Sociology, State College of Washington, Pullman, Washington (From Jim M of silkworth.net - Please note above: By Milton A. Maxwell, Ph.D.)
It is apparent that the Washingtonian societies, when they were most effective in the rehabilitation of alcoholics, had a great many similarities to Alcoholics Anonymous. These similarities might be listed as follows: 1. Alcoholics helping each other. 2. The needs and interests of alcoholics kept central, despite mixed membership, by predominance of numbers, control, or the enthusiasm of the movement. 3. Weekly meetings. 4. The sharing of experiences. 5. The fellowship of the group or its members constantly available. 6. A reliance upon the power of God. 7. Total abstinence from alcohol. Most Washingtonian groups probably failed to meet this ideal program, or to maintain it for long. Even in itemizing the ideal program, some of the differences between the Washingtonian groups and Alcoholics Anonymous stand out.
"temperance" purpose - the inducement of total abstinence in nonalcoholics - are
the most striking differences. Furthermore, at their best, the Washingtonian groups possessed no understanding of alcoholism other than the possibility of recovery through love and sympathy. Their approach to the problem of alcoholism and alcohol was moralistic rather than psychological or therapeutic. They possessed no program for personality change. The group had no resource of ideas
to help them rise above the ideational content locally possessed. Except for their program of mutual aid they had no pattern of organization or activity different from existing patterns. There was far too great a reliance upon the
pledge, and not enough appreciation of other elements in their program. Work with other alcoholics was not required, nor was the therapeutic value of this work explicitly recognized. There was no anonymity to keep the public from becoming aware of broken pledges, or to keep individuals from exploiting the movement for prestige and fame. Finally, there was not enough understanding of their own therapeutic program to formulate it and thus help the new groups to establish themselves on a sound and somewhat uniform basis. The differences can be brought out more clearly by a more detailed, comparative analysis of the Alcoholics Anonymous program - its principles, practices and content.
the cohesiveness and solidarity which a group with a common problem can achieve. But in the light of the Washingtonian experience, the greatest long-run value of an exclusively alcoholic membership is that it permits and reinforces exclusive attention to the rehabilitation of alcoholics. 2. Singleness of purpose. - As stated in the masthead of an organizational publication (23), Alcoholics Anonymous "is not allied with any sect, denomination, politics, organization or institution; does not wish to engage in any controversy, neither endorses nor opposes any causes. Our primary purpose is to stay sober and help other alcoholics to achieve sobriety." Nothing can divide groups more quickly - and certainly destroy the therapeutic atmosphere effectively - than religious and political controversy. Strong efforts were made in the Washingtonian movement to minimize sectarian, theological and political differences, but the movement did not avoid attracting to itself the hostile emotions generated by these conflicts. Even if it had been
more successful in this regard, it was still caught in all the controversy to which the temperance cause had become liable. Not only that, but within the temperance movement itself it eventually became stranded on the issue of moral
suasion versus legal action. In the light of this experience, the position of Alcoholics Anonymous stands in decided and hopeful contrast. In refusing to endorse or oppose causes, and particularly the temperance cause, A.A. is avoiding the greatest handicap which
the Washingtonian movement had. Some temperance leaders may deplore that A.A.
does not give them support, but they have no grounds for complaining that they
are being opposed or hampered by A.A. The A.A. program also contains a happy formula for avoiding the religious or theological controversies which could easily develop even within the groups as presently constituted. This is the use of the term "Power" (greater or higher), and particularly the phrase "as we understood Him," in referring to this Power, or God. The tolerance which this phrase has supported is an invaluable asset. A further value of this single-minded concentration on the rehabilitation of alcoholics is made obvious by the Washingtonian experience. Whenever, and as long as, the Washingtonians were working hard at the reclamation of drunkards, they had notable success and the movement thrived and grew. This would support
the idea that active outreach to other alcoholics is a factor in therapeutic success and, at the same time, a necessary condition for growth - and even for survival. Entirely aside from the matter of controversy, then, this singleness of A.A. purpose is a condition of continued therapeutic success and survival.
Alcoholics Anonymous is the ideology which forms the content and context of its program of recovery, and which has received clear and attractive expression in the book Alcoholics Anonymous (24) and in other A.A. literature. This ideology incorporates the much sounder understanding of alcoholism which has been developed in recent years. It is a pragmatic blend of that which scientific research, dynamic psychology and mature religion have to offer; and through the literature of the movement, the members are kept sympathetically oriented to the developments in these fields. Accordingly, instead of viewing alcoholism with a moralistic eye on alcohol - as
an evil which ought to be abandoned - A.A. sees alcoholism as an illness, symptomatic of a personality disorder. Its program is designed to get at the basic problem, that is, to bring about a change in personality.
the
"24 hour program" of abstaining from alcohol, and the supporting slogans and emphases such as "First things first," "Live and let live," "Easy does it," "Keep an open mind," honesty, humility, and so forth. Great stress is also put
upon regular attendance at the group meetings, which are characterized by the
informal exchange of experiences and ideas and by a genuinely satisfying fellowship. Compared to the Washingtonian brand, the A.A. sharing of experiences is notably
enriched by the psychological insights which have been brought into the group by
A.A. literature and outside speakers. A thorough analysis and catharsis is specifically asked for in the Twelve Steps - as well as an improvement in relations to other persons. Work with other alcoholics is required, and the therapeutic value accruing to the sponsor of new members is distinctly recognized. The spiritual part of the program is more clearly and inclusively defined; more soundly based, and more frankly made an indispensable condition of recovery.
to the alcoholic than was the case in many Washingtonian societies. A.A. members seem to find all the satisfaction and values in their groups that the founders of the various orders thought were lacking in the Washingtonian groups. A decided Washingtonian weakness was its general lack of follow-through. In contrast, A.A. is particularly strong on this point, providing a potent follow-through in a group setting where self-analysis and catharsis are stimulated; where new attitudes toward alcohol, self and others are learned; where the feeling tones are modified through a new quality of relationships; where, in short, a new way of life is acquired - one which not only enables the person to interact with his environment (particularly with other persons) without the use of alcohol, but enables him to do so on a more mature, satisfying basis. No doubt a similar change occurred in many (though probably not in most) of the
alcoholic Washingtonians, but it was more by a coincidence, within and without
the societies, of circumstances that were rarely understood and never formulated into a definite, repeatable program. A.A. is infinitely better equipped in this
respect. 4. Anonymity. - A comparison with the Washingtonian experience underscores the
sheer survival value of the principle of anonymity in Alcoholics Anonymous. At the height of his popularity, John B. Gough either "slipped" or was tricked by his enemies into a drunken relapse. At any rate, the opponents of the Washingtonian movement seized upon this lapse with glee and made the most of it to hurt Gough and the movement. This must have happened frequently to less widely known but nevertheless publicly known Washingtonians. Public confidence in the movement was impaired. Anonymity protects the reputation of A.A. from public criticism not only of "slips" but also of failures, internal tensions, and all deviant behaviour. Equally important, anonymity keeps the groups from exploiting prominent names
for the sake of group prestige; and it keeps individual members from exploiting their A.A. connection for personal prestige or fame. This encourages humility
and the placing of principles above personalities. Such behaviour not only generates outside admiration of A.A. but has therapeutic value for the individual members. There are further therapeutic values in anonymity: it makes
it easier for alcoholics to approach A.A., and it relaxes the new member. It encourages honest catharsis and utter frankness. It protects the new member from the critical eyes of certain acquaintances while he experiments with this new way of life, for fumbling and failure will be hidden. 5. Hazard-avoiding traditions. - Another decisive contrast to the Washingtonian movement is the development in Alcoholics Anonymous not only of a relatively uniform program of recovery but also of relatively uniform traditions for avoiding the usual hazards to which organizations are subject.
two or
three alcoholics get together to attain sobriety on the general basis of the Twelve Step program they may call themselves an A.A. group. They are free to conduct their activities as they see fit. As would be expected in a fellowship of independent groups, all kinds of practices and policies have been tried. A careful reading of the A.A. publication, A.A. Tradition (25), will reveal how great the variety has been, here and there. Membership has been limited. Conduct of groups has been undemocratic. Leaders have exploited the groups for personal prestige. The principle of anonymity has been violated. Personal and jurisdictional rivalries have developed. Money, property and organizational difficulties have disrupted A.A. groups. Members and groups, yielding to their own enthusiasms and reflecting the patterns of other institutions around them, have endangered the immediate and ultimate welfare of the A.A. fellowship. These deviations could have been serious had there not existed a considerable uniformity in practice and principle.
chain
of personal relationships - all created on the basis of a common program, a common spirit and a common tradition. This spirit and this pragmatically achieved program and tradition were the only guiding principles, and relative
uniformity was not difficult. Alcoholics Anonymous was just a fellowship - small, informal, poor and unpretentious. But with growth, prosperity and prestige, the difficulties of getting all groups and members to see the value of
these guiding principles increased. A self-conscious statement and explanation was needed - and this finally emerged in 1947 and 1948 in the "Twelve Points of Tradition," elaborated upon in editorials in The A.A. Grapevine (23) and subsequently published as a booklet (25). In formulating and stating the reasons for these traditions, Bill W., one of the
founders, has continued the extremely valuable function which he, Dr. Bob and
other national leaders have performed - that of keeping intact the experienced based program and principles of A.A. Perhaps as important as any other is the
tradition of keeping authority in principles rather than letting it become vested in offices and personalities. This tradition is supported by the related principle of rotating leadership, and the concept that leaders are merely the trusted servants of the group or groups. The hazard-avoiding values of these traditions are obvious.
countering the tendency toward exclusiveness, class-consciousness, cliquishness - and it helps to keep the groups focused on their main job of helping the "alcoholic who still suffers." The tradition of complete self-support of A.A. groups and activities by the voluntary contributions of A.A. members avoids the dangers inherent in fixed dues, assessments, public solicitations, and the like - and it is conducive to self-reliance and self-respect. Furthermore, in minimizing money it maximizes fellowship. The tradition that "any considerable property of genuine use to A.A. should be separately incorporated and managed" is important in keeping the A.A. groups from becoming entangled in the problems of property beyond the minimum necessary for their own functioning. The tradition of "the least possible organization" has a similar value. These last three traditions might be summed up as precautions against the common tendency to forget that money, property and organization are only means - and that means find their rightful place only when
the end is kept clearly in view. For A.A., these traditions should help to keep
the groups concentrated on their prime purpose: helping alcoholics recover. The existence of these traditions - and their clear formulation - are assets which the Washingtonian movement never possessed. What prognosis for Alcoholics Anonymous is suggested by this comparison with the
Washingtonian movement? The least that can be said is that the short life of the Washingtonian movement
simply has no parallel implications for A.A. Despite certain but limited similarities in origins, purpose and early activities, the differences are too great to draw the conclusion of a similar fate for A.A. Are the differences, then, of such a nature as to assure a long life for Alcoholics Anonymous? This much can be said with assurance of consensus: (A) In the light of our present-day knowledge, A.A. has a sounder program of recovery than the Washingtonians achieved. (B) A.A. has avoided many of the organizational hazards which plagued the Washingtonian societies. The success
and growth of A.A. during more than a decade of public life, its present vigour
and its present unity underscore these statements and augur well for the future.
no inherent reason why A.A. should not enjoy an indefinitely continued existence. How long an existence will depend upon how well the leaders and members continue to follow the present program and principles - that is, how actively A.A. members will continue to reach out to other alcoholics; how thoroughly the remainder of the A.A. program will continue to be practiced, particularly the steps dealing with catharsis and the spiritual aspects; and, how closely all groups will be guided by the present traditions. Finally, the writer would suggest that the value in the traditions lies chiefly
in the avoidance of factors that can easily interfere with keeping the ideal therapeutic atmosphere found in the small A.A. groups at their best. Most of the personality change necessary for recovery from alcoholism occurs in these small groups - and that work is at its very best when there is a genuinely warm, nonegocentric fellowship. How well this quality of fellowship is maintained in the small, local groups is offered, therefore, as another condition determining how bright the future of A.A. will be. Whatever the worth of these judgments, they point up the potential value to A.A.
of careful, objective research on these and related conditions. This would give
Alcoholics Anonymous another asset that the Washingtonians never had. Yours in service, Jim M,
http://www.silkworth.net/ IIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIII ++++Message 6403. . . . . . . . . . . . Did Bill Wilson and Eddie Rickenbacker ever meet? From: Stephen . . . . . . . . . . . . 3/19/2010 6:56:00 PM
and Bill Wilson ever met one another during the course of their lives -- during Bill's training at Plattsburg, New York, or in France during WW I, or maybe after AA was founded?
could look? Thank you. Steve A. - - - - From G.C. the moderator: See http://health.groups.yahoo.com/group/AAHistoryLovers/message/4476 Eddie Rickenbacker story in the 12&12 (Tradition One, page 131) "Countless times, in as many cities and hamlets, we reenacted the story of Eddie Rickenbacker and his courageous company when their plane crashed in the Pacific. Like us, they had suddenly found themselves saved from death, but still floating upon a perilous sea. How well they saw that their common welfare came first. None might become selfish of water or bread. Each needed to consider the others, and in abiding faith they knew they must find their real strength. And this they did find, in measure to transcend all the defects of their frail craft, every test of uncertainty, pain, fear, and despair, and even the death of one."
other
occasions, see: http://health.groups.yahoo.com/group/AAHistoryLovers/message/27 "Our numbers are considerable. We have size. There is great security in numbers.
You can't imagine how it was in the very first two or three years of this thing
when nobody was sure that anybody could stay sober...Then we were like the people on Eddie Rickenbacker's raft. Boy, anybody rock that raft, even a little, and he was sure to be clobbered, that's all, and then thrown overboard. But today it's a different story." "Along with greater security in numbers, there has come a certain amount of liability. The more people there are to do a job, it often turns out, the less there are. In other words, what is everybody's business is nobody's business. So size is bound to bring complacency unless we get increasingly aware of what's going on." http://health.groups.yahoo.com/group/AAHistoryLovers/message/57 and http://health.groups.yahoo.com/group/AAHistoryLovers/message/1695 "I remember very well when this committee started (January 1944) It brought me in contact with our great friends at Yale, the courageous Dr. Haggard, the incredible Dr. Jellinek or 'Bunky' as we affectionately know him and Seldon [Bacon] and all those dedicated people." "The question arose, could an AA member get into education or research or what
not? Then ensued a fresh and great controversy in AA which was not surprising because you must remember that in this period we were like people on Rickenbacker's raft. Who would dare ever rock us ever so little and precipitate us back in the alcohol sea." IIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIII ++++Message 6404. . . . . . . . . . . . Interesting book: Treatment of Black Alcoholics From: diazeztone . . . . . . . . . . . . 3/23/2010 4:04:00 PM
by Frances Larry Brisbane, Maxine Womble. I found this while researching books and articles written by Milton Maxwell. http://books.google.com/books?id=DA7SmDh-X5cC&d LD Pierce www.aabibliography.com summary page for milton maxwell www.aabibliography.com/milton_a_maxwell.html IIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIII ++++Message 6405. . . . . . . . . . . . H. P. Lovecraft From: JoeA . . . . . . . . . . . . 3/24/2010 11:51:00 AM IIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIII I was wondering if anyone knew if Bill Wilson and HP Lovecraft had ever encountered each other. The Wilsons were at 182 Clinton Street, and H. P. Lovecraft rented rooms at 169 Clinton Street.
furtive -- something vast lying subterrenely in obnoxious slumber -- that was the soul of 169 Clinton St. at the edge of Red Hook, and in my great northwest room 'The Horror at Red Hook' was written." --HPL in a letter to Bernard Austin Dwyer, March 26, 1927
alcoholism From: nuevenueve@ymail.com . . . . . . . . . . . . 3/24/2010 8:23:00 PM
specialized holdings on alcoholism, AA material, other recovery programs, addictions and all related items?
public can have access to the books. Thank you. IIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIII ++++Message 6407. . . . . . . . . . . . Re: Interesting book: Treatment of Black Alcoholics From: rriley9945@aol.com . . . . . . . . . . . . 3/24/2010 9:01:00 PM
program at SUNY Stony Brook.
by Frances Larry Brisbane, Maxine Womble. I found this while researching books and articles written by Milton Maxwell. http://books.google.com/books?id=DA7SmDh-X5cC&d LD Pierce www.aabibliography.com IIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIII ++++Message 6408. . . . . . . . . . . . RE: H. P. Lovecraft From: J. Lobdell . . . . . . . . . . . . 3/24/2010 9:21:00 PM IIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIII I can't swear to it, but my recollection is that Lovecraft left Brooklyn Heights
ca 1927, before Bill and Lois were there. It is of course possible they met when HPL visited Samuel Loveman around New Year's Eve 1933 (HPL's only time back while Bill was there?), but unless Bill frequented Dauber & Pine's Bookshop on lower 5th Ave (which I doubt), there's no reason he would have known Loveman. And HPL was pretty much a teetotaller, besides being a Roosevelt supporter -- not fertile ground for a meeting. But I don't know for sure. > To: AAHistoryLovers@yahoogroups.com > From: joeadams1950@gmail.com > > I was wondering if anyone knew if Bill Wilson and HP Lovecraft had ever encountered each other. The Wilsons were at 182 Clinton Street, and H. P. Lovecraft rented rooms at 169 Clinton Street. >
From: Glenn Chesnut . . . . . . . . . . . . 3/24/2010 10:20:00 PM IIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIII Harriet D. has asked us about a line on page 62 in the Big book, in the chapter
on How It Works. This line refers to: "the outlaw safe cracker who thinks society has wronged him."
or the lives of famous outlaws recognize that as a reference to any specific person or group of people who would have been well known to the average American in 1939?
Thompson
submachine gun or a pistol on the tellers and demand the money in their cash drawers? And had he become well known enough by 1939, that the general public would have recognized his name? IIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIII ++++Message 6410. . . . . . . . . . . . Modern A.A. Recovery Rates From: Glenn Chesnut . . . . . . . . . . . . 3/27/2010 1:59:00 PM IIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIII From: Harriet Dodd Yüklə 25,47 Mb. Dostları ilə paylaş:
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