Aa history Lovers 2010 moderators Nancy Olson and Glenn F. Chesnut page
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had our votes swayed at the Area. The Chair asks for Minority Opinion, then the
Chair asks if anyone's vote was swayed. If yes, then the Chair asks for a vote
to re-open discussion, then after discussion, we vote again. That vote is final.
From: "rvnprit" (rvnprit at hotmail.com) I had the privilege of observing the minority opinion swaying the majority at the 2008 General Service Conference. An amended recommendation from the Conference Public Information Committee to insert the following Questions and
Answers on posthumous anonymity into the pamphlet "Understanding Anonymity" was
intially passed by the Conference by a substantial majority of 93 in favor and
35 opposed: "Q. In general, what is the feeling of the Fellowship in regards to posthumous anonymity?
Conference Advisory Action be reaffirmed: 'A.A. members generally think it unwise to break
the anonymity of a member even after his death, but in each situation the final
decision must rest with the family.' Q. Why do obituaries sometimes state that the deceased was a member of Alcoholics Anonymous? A. There are many reasons why this would occur. Family members and funeral directors sometimes write the obituaries and are not aware of A.A.'s Traditions. On the other hand, the deceased person's A.A. membership may have been revealed due to a conscious decision made beforehand by the A.A. member, or it may have been made by the family. A.A. members may wish to make their personal wishes on this matter known to their families ahead of time." After the minority spoke, in part expressing the difficult position in which this language would put the grieving family, a motion to reconsider was passed and after further discussion, the amended recommendation failed on a vote of 7 in favor and 121 opposed. The language was not added to the pamphlet. This was but one of a number of times I have seen the minority opinion sway a hasty or mistaken majority. It is a vital part of A.A.'s collective decision-making with respect for the minority. In love and service, Newton P. IIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIII ++++Message 6234. . . . . . . . . . . . Re: life of Jack Alexander From: Baileygc23@aol.com . . . . . . . . . . . . 1/16/2010 2:59:00 AM IIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIII Jack Alexander was one of three brothers, who were all involved in journalism: < < Jack Alexander wrote for the New Yorker < < and the Saturday Evening Post. < < Roy Alexander was managing editor of Time < < Magazine from 1949 to 1960. < < The Rev. Calvert Alexander, S.J., was for < < 25 years editor of Jesuit Missions. Time Magazine "Letter From The Publisher: Jul. 8, 1966" talks about brother Roy: http://www.time.com/time/magazine/article/0,9171,835920,00.html#ixzz0chqjigm A
appeared on this page for 27 years, and who during that time made an incalculable contribution to what was printed in the pages of TIME—and thereby to U.S. journalism. After serving as reporter, writer, senior editor, managing editor and editor of TIME, Roy Alexander last week, at 67, retired. His eleven years as managing editor, the key editorial post on TIME, from 1949
to 1960, add up to the longest period anyone has held that demanding position. He brought to the job an array of talents and interests that humble most men.
His Latin is a bit rusty now, but he used to read the classics in that language
and in Greek as well. He is a serious student of philosophy, theology and history; he flew airplanes until a few years ago, and still drives sports cars in the manner of Jimmy Clark. He appreciates an efficient carburetor as much as a great performance at the opera. His essential commitment is to the pursuit of knowledge. Roy Alexander was born in Omaha, graduated from St. Louis University, broke into
journalism on the St. Louis Star, then was a reporter and assistant city editor
on the St. Louis Post-Dispatch. A cover-to-cover reader of TIME (usually in the
bathtub, he once recalled) since its launching in 1923, he came to work for this
magazine in 1939 at a time when one of his many interests turned out to be of special value. A Stateside marine at the end of World War I, he had maintained an active interest in military affairs, particularly aviation. For 18 years he flew with the 110th Observation Squadron of the Missouri National Guard; he was mustered out, when he moved to New York, as a major and squadron commander. His experiences in military matters made him eminently fit to edit TIME'S WORLD BATTLEFRONTS section in World War II. Some of the best and most knowledgeable writing about that war appeared there, and as a result, TIME became must reading
from the beaches of Peleliu to the desks of the Pentagon. As managing editor, Roy had a much-admired knack for quick decisions, unimpeded by any fear of making a mistake. He also had a great rapport and a mutual confidence with the staff. Accepting cheers from all hands at a staff farewell party last week, he responded with characteristic warmth, modesty and brevity. "I think I realize now that I have meant something to all of you," he said. "You have all meant a great deal more to me." As Roy ended his service to TIME — now to spend his time largely with his wife,
seven children and 19 grandchildren — his longtime colleague, Editorial Chairman
Henry R. Luce, paid him a tribute to which all of us subscribe: "We are all in debt to Roy Alexander for his outstanding performance. I salute him as a grand master of the great game of Who, What, When and Why. As managing editor, he combined an innate sense of fair play with the clear courage of his own convictions." *Two brothers of Roy's made their own mark in journalism. Jack Alexander wrote
for The New Yorker and the Saturday Evening Post; the Rev. Calvert Alexander, S.J., was for 25 years editor of Jesuit Missions.
people running meetings? From: Tom Hickcox . . . . . . . . . . . . 1/17/2010 10:06:00 AM
>(jblair at videotron.ca) > > In the early years people were not considered > members until they had 90 days. Early membership > surveys excluded the people with less than 90 > days. >
It is my impression that membership qualifications varied widely and depended entirely on the group. Can you back them up with citations and include the time frame they were valid?
Tommy H in Baton Rouge IIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIII ++++Message 6236. . . . . . . . . . . . Re: Requirement for time sober for people running meetings? From: Michael Oates . . . . . . . . . . . . 1/16/2010 10:28:00 PM
when
we hold elections, those who get elected seem to stay sober longer than those
who don't run. We still try to help others achieve sobriety rather than have an informative and good meeting. Michael S. Oates D.O.S. 09-23-1993 - - - - From: Charlie C (route20guy at yahoo.com) In upstate NY the approach I have seen over the years is to expect that a person have one year sober before chairing a meeting, or serving as secretary etc. It is a "rule" occasionally "bent," but is the common group "rule". IIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIII ++++Message 6237. . . . . . . . . . . . Re: Recovery rates: do you mean Duffy''s Tavern? From: J. Lobdell . . . . . . . . . . . . 1/16/2010 10:28:00 PM
> > Knickerbocker cost much less than Towns' rates, and Dr. Silkworth effected a > partnership with the AAs of NYC for their nonstop visits there. > > On a lighter note, in case you've ever heard of a place named "Dusty's > Tavern" it refers to the name of the ward's Day Room. IIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIII ++++Message 6238. . . . . . . . . . . . Swedenborgian influences on Jung, Kant, and William James From: bbthumpthump . . . . . . . . . . . . 1/16/2010 11:26:00 PM
Swedenborgian, which I'm sure influenced young William James, and in turn Bill Wilson.
as were Kant, and of course Lois Wilson and her family.
Jung, Kant, and William James From: Glenn Chesnut . . . . . . . . . . . . 1/17/2010 3:07:00 PM
what
Swedenborg's writings were about: his hearing angels speaking to him, his speaking with the spirits of the dead, his having clairvoyant knowledge of events many miles away at the very time when they were happening, and so on. In this article, we can also see the philosopher Kant rejecting Swedenborg's insistence that we can communicate with spirits, but the psychiatrist Jung eagerly reading Swedenborg's books to find out more. This is the world in which Lois Wilson had been brought up, and the world in which she taught Bill Wilson to live: Bill's frequent attempts to speak with the spirits of the dead -- in which he felt that he was often quite successful -- did not seem odd at all to a Swedenborgian. And Bill's White Light experience at Towns Hospital c. Dec 12, 1934 would again have seemed perfectly understandable to a Swedenborgian. The important thing is to get rid of the idea that we can make sense of Bill Wilson and the God of the Big Book in terms of modern Protestant Fundamentalist cults and televangelists. I am not trying to speak against those religious groups, simply attempting to make the point that they do not help us at all in understanding Bill Wilson or early AA. That was not at all the world that Lois and Bill Wilson lived in. To put it crudely, for Lois and Bill (at least when Bill was sober), you did not
gain salvation by getting down on your knees and accepting Jesus Christ as your
Lord and Savior (there is nothing in the first 164 pages of the Big Book about
that) -- you gained salvation via visions of White Light, experiences of the Transcendentalist Over-Soul in the wonders of the starry heavens overhead, and Swedenborgian conversations with angels who were simply the spirits of human beings who had once lived upon this earth. I'm not trying to attack conservative Protestants here, nor (in particular) am I
trying to suggest that we should hold seances at A.A. meetings where we attempt
to converse with the spirits of the dead! I'm just attempting to give an accurate picture of the actual religious beliefs which Lois and Bill Wilson had.
religious experiences" which A.A. members are allowed to draw on, and that we shouldn't get into the business of saying that one religious approach and one alone is the ONLY correct way of practicing "real" oldtime A.A. But anyway, here's the article: - - - - Eugene Taylor, "Jung on Swedenborg, Redivivus," Jung History: A Semi-Annual Publication of the Philemon Foundation, Volume 2, Issue 2. Philemon Foundation, 119 Coulter Avenue, Suite 202, Ardmore, Pennsylvania, 19003 USA https://philemonfoundation.org/newsletter/volume_2_issue_2/jung_on_swedenbor g
Carl Gustav Jung recounted that his turn toward psychiatry while in medical school was accompanied by voracious reading in the literature on psychic phenomena. In particular, he was drawn to Kant's Dreams of a Spirit Seer and the
writing of various eighteenth and nineteenth century authors, such as Passavant, Du Prel, Eschenmayer, Görres, Kerner, and, he said, Emanuel Swedenborg.
interiors, wherefore he whose interiors are open to the Lord can speak with them. -- Emmanuel Swedenborg, Earths in the Universe
thought,
was a dynamic language of interior experience. He was, first of all, intrigued at the time, he said, by Kant's Dreams of a Spirit-Seer, first published in 1766, four years before Kant's own inaugural dissertation.2 Kant made a radical separation between the senses and the understanding and then debunked communication with spirit entities. Sense impressions are all that we can know,
even though they are only impressions of outward things. The interior life of the ego we cannot know, Kant said, even though this is all that is actually real. He stated the outlines of his philosophy and then attacked the reigning
metaphysicians of the time, such as Leibniz and Wolff, by focusing on one particular case, that of Emanuel Swedenborg (1688–1772), eighteenth century scientist, philosopher, and interpreter of the Christian religious experience. Swedenborg had spent the first half of his life mastering all the known sciences
of his day. Eventually, he would write the first Swedish algebra, introduce the
calculus to his countrymen, make major modifications on the Swedish hot air stove, design a flying machine, and anticipate both the nebular hypothesis and the calculation of longitude and latitude. He also studied with the great anatomist Boerhaave, learned lens grinding, made his own microscope, and assembled a physiological encyclopedia, in which he wrote on cerebral circulation, and identified the Thebecian veins in the heart.
scientific subjects and been elected a member of the Swedish Academy of Sciences. In his
own personal quest, however, he had begun in mineralogy, geology, mathematics, and astronomy, and then proceeded to anatomy and physiology, before turning his
attention to sensory and rational psychology, all in search of the soul. When he
reached the limits of rational consciousness, he turned within and began an examination of his own interior states. In this, he combined techniques of intensive concentration and breath control with a primitive form of dream interpretation. The effect became evident in 1744, when he claimed he experienced an opening of the internal spiritual sense, and God spoke to him through the angels, saying that He would dictate to Swedenborg the true internal meaning of the books of the Bible. Swedenborg began immediately to work on this dispensation and set out to write what came to be known as the Arcana Colestia, or Heavenly Doctrines. It took him a dozen volumes of his own writing just to cover the first two books of the Bible. The project came to an abrupt halt in 1757, however, when Swedenborg had another vision, this time of a totally transformed Christianity, in which there was a falling away of the denominations and the arising of the Lord's New Church, as described by John in Revelations, which would come upon earth. For the rest of his life, Swedenborg wrote about the new dispensation, publishing more than thirty volumes. His works were studied throughout Europe and had a particularly strong influence on the course of French and German Freemasonry, and occult groups among the intelligentsia variously involved in mesmerism, esoteric Christianity, Gnosticism, and the Kaballah.3 On his death, however, instead of a transformed Christianity, a new Christian denomination called The Church of the New Jerusalem sprang up, with principal centers in London, Philadelphia, and Boston. To this day the ecclesiastical history of the New Church places them as a small, conservative Christian denomination with regular church parishes, weekly Sunday services, ordained ministers, and study
of the King James version of the Bible .... The transcendentalists read Swedenborg avidly, as did the brothers Henry and William James .... Paralleling these developments, Swedenborg's ideas permeated the nineteenth century American scene and became closely allied with spiritualism and mental healing through the works of such men as Thomas Lake Harris, the utopian socialist, and Andrew Jackson Davis, the clairvoyant healer. In any event, during his own later lifetime, after retiring from Parliament, and
from service to the King of Sweden, under whom he had served as the Royal Assessor of Mines, Swedenborg contented himself with gardening and writing about the New Jerusalem. As a member of the Swedish aristocracy, he had numerous encounters with the Royal family and their associates. On several occasions, it had become known that he alleged he could speak with spirits of the dead, and was called upon by a friend of the Queen to locate lost articles of significant value. While he himself tried to keep out of the limelight, Swedenborg drew national attention to himself when Stockholm broke out in a great fire. Swedenborg was 200 miles away at the time, but reported on the exact details of the fire nonetheless to residents of Goteborg, with whom he was staying. When word came two days later corroborating the details, he was briefly investigated as somehow being involved in setting the fire. His exoneration, however, caused unwanted notoriety for his alleged powers. Eventually, Kant heard these stories and wrote to Swedenborg, but Swedenborg was
too absorbed to answer his letters. Eventually, Kant sent a messenger, who spoke
with Swedenborg and interviewed others. When asked why he did not answer Kant's
letter, Swedenborg announced he would answer him in his next book. But when his
next book came out, however, there was no mention of Kant. We can only imagine
Kant's fury, half Scottish and half German, which might account for the harshness of his criticisms of Swedenborg in Dreams of a Spirit Seer .... Kant, in fact, devotes an entire section in Dreams of a Spirit Seer to debunking Swedenborg's philosophy. In particular, he takes Swedenborg to task for his absurd descriptions of heaven and hell, the planets and their inhabitants, and the fantastic impossibility of communication with angels. The angels, Swedenborg believed, were the souls of departed human beings once alive, who live in Heaven in the form of their old bodies, and consociate with those whom they have most loved on earth but who now dwell in heavenly societies, the sum total of which was the Grand Man. In a previous report, it was stated that, while we know Jung read Swedenborg's works at around the same time he was reading these other authors, we also had no
idea which ones.5 Now, due to the investigations of Sonu Shamdasani, we have a list of the books on Swedenborg that Jung, in the middle of his medical training, checked out of the Basel Library during 1898.6 .... The first work Jung checked out was The Arcana Coelestia, Swedenborg's multivolume compendium giving the true internal spiritual meaning of the first two books of the Bible and the first major work of Swedenborg's visionary era after the original revelations of 1744. The importance of the Arcana is that, referring to the opening of the interior spiritual sense, Swedenborg maintains that the images of the Bible must be read symbolically and metaphorically according to the level of spiritual self-actualization of the person. The Bible
is fundamentally a map indicating the stages of spiritual consciousness one must
go through to reach the final stage of regeneration. One sees, however, into one's own interiors to the level of one's ability. To the literalist, for instance, God created earth and man and woman in seven days. For Swedenborg, each day of creation is the expression of a different stage of consciousness that must be mastered in the process of self-realization. The crucifixion of Jesus and his resurrection is the death of the personal, self-centered ego and the arising of the spiritual dimension of personality, expressed as the purification of the soul, which is our link to the Divine while alive and to heaven upon our death. Revelation is not the end of the physical world, but Yüklə 25,47 Mb. Dostları ilə paylaş:
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