Aa history Lovers 2010 moderators Nancy Olson and Glenn F. Chesnut page
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a cataclysmic event in consciousness, an ecstatic, nay, mystical awakening in which the doors of perception are cleansed and we finally see that the natural
is derived from the spiritual, not the other way around, and in this way the earth has been transformed. A period of nine months then intervened, during which time we presume Jung was
contemplating the content and meaning of the Arcana. Then in September, 1898, he
checked out Swedenborg's Heaven and Hell. Heaven and Hell is a work that should
be read as Swedenborg's communication on the nature of life after death. More
importantly, however, it is an expanded statement of his claim that "Heaven is made by the Lord, while hell is created by man out of the misuse of the capacities of rationality and freedom." This would be a description of the angels and their Heavenly societies and their relation to the Lord, which is the Grand Man. This description takes up most of the book, together with a description of the hells, which come from vanity, self-centeredness, and lust.
We see in this work the iconography of a person's interior, phenomenological world view, much as Jung would reconstruct the interior world view of his patients, or ask his clients to reconstruct in their artistic depiction of states of individuation. Then, a month later, Jung returned to check out Earths in the Solar System, The
Soul and the Body in their Correlations, and The Delights of Wisdom Concerning Conjugal Love, all on the same day. Only the general gist of these volumes can
be given here. Earths in the Solar System presents Swedenborg's view that, not
only are there spirits on the after death plane, they also inhabit other planets
besides earth. The rationale for this is threefold. First, because the universe
is bigger than the earth alone (in other words,consciousness is not defined or even solely made up of the rational waking state), and there is no reason to presume that we are the only entities out there; second, because nearly all cultures on earth report such communications, except those inhabiting western modernist societies; and third, because Swedenborg reported that he was visited by spirits from these other planets and was just chronicling what he had seen and heard. The Soul and the Body and their Correlations is Swedenborg's restatement of his
doctrine of correspondences -- that every aspect of the physical world is somehow reflected in the life of the soul. Jung perpetually returned to this linkage with his interest in the mind/body problem, and the personal equation in science; that is, how we simultaneously can know and experience phenomena, a question that formed the basis for his later exchange with the physicist Wolfgang Pauli. The Doctrines Concerning Conjugal Love expresses Swedenborg's revelation about the spiritual relation of the sexes in the process of regeneration. Man can only learn to love God through the love he experiences through others, and again, the essential relation of the opposites emerges. In addition, one cannot help but notice that this is also the controversial volume in which Swedenborg, himself an unmarried man with no apparent consort throughout his life, advocates that it is permissible for a married man to take
on a second partner. In any event, there is more to be said about the nature of the connections between Jung and Swedenborg's ideas. It is sufficient here to indicate that new scholarship in this area is proceeding. Footnotes 1.F.X. Charet ((1993). Spiritualism and the Foundations of C. G. Jung's Psychology. Albany: SUNY Press.) has implied that Jung's motivation for reading
this literature had been the recent death of his father, in hopes of communicating with him from beyond the grave. This might be plausible if Charet had more evidence from Jung himself on this point, but it seems even less likely given that Charet's project to link Jung to spiritualism omits a crucial focus on the process of self-realization, of which spiritist phenomena must be considered a mere subsidiary and not a goal in and of themselves. Charet has spiritism as his main focus, with little mention of its relation to the process of individuation. Rather, supernormal powers are an epiphenomenon in the process of self-realization and only indicative of one's progress, at least according to the Yoga texts with which Jung was most familiar. Attachment to them leads to karmic rebirth in a lower plane, knowing that a higher exists, which is worse, the text says, than not knowing that there is a higher interior life at all. 2.Kant, Immanuel (1915/1766). Dreams of a Spirit Seer, Illustrated by Dreams of Metaphysics. Tr. E.F. Goerwitz, ed. By F Sewall. 2nd ed. London: New Church Press. 3.Gabay, Alfred (2005). The Covert Enlightenment: Eighteenth century counter-culture and its aftermath. West Chester, PA: Swedenborg Foundation; Taylor, EI. (1999). Shadow Culture: Psychology and spirituality in America. Washington, DC: Counterpoint. 4.Passavant, Johann Karl (1821). Untersuchungen über den Lebensmagnetismus und das Hellsehen. Frankfurt am Main : H. L. Brönner; DuPrel, Karl Ludwig (1970 edition). Das Rätsel des Menschen. Wiesbaden: Löwith; Eschenmayer, Carl Adolph
(1837). Konflikt zwischen Himmel und Hölle, an dem Dämon eines besessenen Mädchens. [Caroline Stadelbauer]. Nebst einem Wort an Dr. Strauss. Tübingen, Leipzig, verlag der Buchhandlung Zu-Guttenberg; Kerner, Justinus. (1835). Geschichten Besessener neuerer Zeit. Beobachtungen aus dem Gebiete kakodämonisch-magnetischer Erscheinungen. Karlsruhe: Braun. Görres, Joseph von, (1854-55) La mystique divine, naturelle, et diabolique, par Görres, ouvrage traduit de l'allemand par M. Charles Sainte-Foi. Paris, Mme Vve Poussielgue-Rusand. 5.Taylor, EI (1991). Jung and his intellectual context: The Swedenborgian connection, Studia Swedenborgiana, 7:2. 6.Sonu Shamdasani, by permission. Translation courtesy of Ms. Angela Sullivan. 7.Compare, for instance, with vishwavirat svarupam, the univsersal form of the
cosmic man, in Tantric Hinduism. unmarried man with no apparent consort throughout his life, advocates that it is permissible for a married man to take on a second partner. IIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIII ++++Message 6240. . . . . . . . . . . . Re: Recovery rates: do you mean Duffy''s Tavern? From: ricktompkins . . . . . . . . . . . . 1/17/2010 2:35:00 PM
found the biography -- hopefully Hazelden will start reprinting Dale Mitchell's work again!
and those approaching discharge was named Duffy's Tavern not 'Dusty's.'
director of alcoholic treatment at Knickerbocker Hospital in 1945, not 1940.
Sent: Saturday, January 16, 2010 Do you mean Duffy's Tavern? ... After the radio program? IIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIII ++++Message 6241. . . . . . . . . . . . Re: Chauncey Costello from Pontiac, Michigan
From: happycycler . . . . . . . . . . . . 1/17/2010 2:50:00 PM IIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIII Please See: U.S. Social Security Death Index Search Results Chauncey COSTELLO Birth Date: 30 Dec 1910 Death Date: 11 May 2006 Social Security Number: 386-01-6198 State or Territory Where Number Was Issued: Michigan Death Residence Localities ZIP Code: 48342 Localities: Pontiac, Oakland, Michigan http://www.familysearch.org/eng/default.asp Karl K. - - - - --- In AAHistoryLovers@yahoogroups.com, "J. Lobdell" > > My recollection is that Chauncey C. was the longest sober member at Toronto 2005 and died in 2006. Did he get sober at Dr. Bob's [house] in Akron in 1941? He was succeeded as oldest by Easy E. down in Alabama, who got sober, I think, in Nov 1942, and died in 2008? I don't know of any living members who got sober before the end of WW2 (and stayed sober) -- there is in Bristol, Pennsylvania, Clyde B. who got sober in Boston June 20 1946 and wrote a book a dozen years ago -- SIXTY YEARS A DRUNK FIFTY YEARS SOBER (under the pen-name Freeman Carpenter). He's the longest sober I've met. IIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIII ++++Message 6242. . . . . . . . . . . . William James Symposium From: george . . . . . . . . . . . . 1/17/2010 3:39:00 PM IIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIII For those who can't get enough of William James, consider a summer symposium divided between the White Mountains of New Hampshire and Cambridge, Massachusetts.
â"and making use ofâ"William James: In the Footsteps of William James
2010, to honor the life of James on the occasion of the hundredth anniversary of his death. In the spirit of James, the symposium, âIn the Footsteps of William James,â will be an opportunity to explore the local settings of Jamesâs life and to reflect on Jamesâs ability to encounter experience afresh and approach problems creatively. The symposium will therefore have two dimensions and we seek presenters for both: 1. with the symposium taking place at Chocorua, NH, and Cambridge, MA, we call for presenters familiar with his life in either or both places who could serve as guides for the participants; there are some residents in both places that will already be serving this role, so our primary call is for our second dimension; 2. for a symposium as much about the public intellectual significance of Jamesâs thought as his scholarly contributions, we call for presenters who can address issues of historic and contemporary relevance as illuminated by Jamesâs life and work, for sessions to include topics such as these: - The Pragmatist Turn, and its potential for reconciling disputes and fostering common sense in public discourse, - Values Voters and Valuing Citizenship, on the uses of his theories for comprehending differences and encouraging listening, and his speaking out against social injustice, - Educational Renewal, from Jamesâs own classroom experiences to his talks to teachers and about education, to his potential to foster opening of minds, - Spirituality and Belief, with James in anticipation of the endurance of religion and spirituality in secular settings and of theories for embracing differences of belief, - Mental Health, from his theory of habits to his inspirations to help people with addiction and to encourage the research in positive psychology, - Appraisals of James by his colleagues, friends, students, and successors in various fields. Please send an abstract of 100 words and a brief description of qualifications to the William James Symposium Committee by January 15, 2010 to: *Lynn Bridgers: l.bridgers@worldnet.att.net; *Paul Croce: pcroce@stetson.edu; or Box 8274, Stetson University, 421 N. Woodland Blvd., DeLand, FL 32720; or *John Kaag: John_Kaag@UML.edu; or Department of Philosophy, University of Massachusetts, Lowell, 102 Olney Hall, Lowell, MA 01856 George Cleveland IIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIII ++++Message 6243. . . . . . . . . . . . Re: Swedenborgian influences on Jung, Kant, and William James From: kevinr1211 . . . . . . . . . . . . 1/17/2010 3:38:00 PM
be an alcoholic. The family put a lot of money into the children's education though, with good results! The money came from the grandfather... - - - - In AAHistoryLovers@yahoogroups.com, "bbthumpthump" > > William James's father, Henry James was a > Swedenborgian, which I'm sure influenced young > William James, and in turn Bill Wilson. > > Carl Jung was also influenced by Swedenborg, > as were Kant, and of course Lois Wilson and > her family. >
be taken? From: Jay Pees . . . . . . . . . . . . 1/17/2010 2:04:00 PM
the waiting period to do Step 6 is about 1 hour. IIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIII ++++Message 6245. . . . . . . . . . . . RE: How quickly should the twelve steps be taken? From: Bill Lash . . . . . . . . . . . . 1/17/2010 4:01:00 PM
not the AA message! I always like sticking to what the AA literature says so here's an article I wrote called "When do we work the Steps" compiling statements mostly from the Big Book's clear-cut directions: http://www.justloveaudio.com/resources/12_Steps_Recovery/Pre-Step_Work/When_ Do_W\
Just Love, Barefoot Bill - - - - When Do You Want to Get Well? by Barefoot Bill "I wonder how many alcoholics upon finding out they had a deadly ailment and a doctor had a cure would sit in the doctor's waiting room 90 times in 90 days (or for a year or more) and wait for
the medicine to be administered to them. I also wonder how many alcoholics do the same thing concerning our 12 Steps; they go to 90 meetings in 90 days hoping to have a spiritual awakening without taking the Steps." - Archie M. I have been scolded a few times (by fellow AA's) because of the fact that I sometimes share at meetings about how the Steps are meant to be worked immediately and quickly. I've been told that this "theory" will "harm" newcomers (having only a few days, a few weeks, or a few months) who could not possibly be "ready"
to do the work yet. Then I'm usually told that these new members should just go to meetings for a while and eventually they'll "know" when they are ready to get into the Program. In the early days of AA, when a new person showed up to their first meeting and asked about when they were going to get into working the Steps, established members usually asked
them, "When do you want to get well? If you want to get well now, we'll be working the Steps now. If you DON'T want to get well now, I guess you can put off the Steps, but by doing so you're probably going to drink." I do not agree that
we first get our life together and then turn to God. I believe that we turn to God and then, AND ONLY THEN, do we begin to get our life together. That's exactly what the Steps are all about. As a matter of fact, Bill Wilson got into the Steps after a few days, Dr. Bob got into the Steps after one day, and Bill Dotson (AA #3) also got into the Steps after a few days. These
were the first three members of AA and none of them ever drank again. But for me the bottom line is, what does the AA Program and the AA literature have to say about it? Since it says, "Rarely have we seen a person fail who has thoroughly followed our path," then what does the PATH say? The following is a list of timeframes found in the Big Book, and is the basis for my experience and the experience of those I've worked with. Page and paragraph numbers are from the
new Fourth edition. Page xxvi:4 - "Though we work out our solution on the spiritual as well as an altruistic plane, we favor hospitalization for the alcoholic who is very jittery or befogged. More often than not, it is imperative that a man's brain be cleared before he is approached, as he has then a better chance of understanding and accepting what we have to offer." (So it says we need to be detoxed off of alcohol first, which usually takes two or three days
but in extreme cases takes four or five days, before getting into the work. See also page xxvii:7.) Page xxvii:5 - "Many years ago one of the leading contributors to this book (Bill Wilson) came under our care in this hospital and while here he acquired some ideas which he put into practical application AT ONCE." (In about three days Bill was into working almost all of what later became the AA program. See also
page 13.) Page xxvii:7 - "Of course an alcoholic ought to be freed from his physical craving for liquor, and this often requires a definite hospital procedure, before psychological measures (like the Steps) can be of maximum benefit." (For psychological measures to benefit us we need to be applying them. So again, it's
saying we need to be detoxed off of alcohol first, which usually takes two or three days but in extreme cases takes five or six days, before getting into the Steps. See also page xxvi:4.) Page 9 - "The door opened and he stood there, fresh-skinned and glowing. There was something about his eyes. He was inexplicably different. What had happened? "I pushed a drink across the table. He refused it. Disappointed but curious, I wondered what had got into the fellow. He wasn't himself. "'Come, what's all this about?' I queried. "He looked straight at me. Simply, but smilingly, he said, 'I've got religion.' "I was aghast. So that was it last summer an alcoholic crackpot; now, I suspected, a little cracked about religion. He had that starry-eyed look. Yes, the old boy was on fire all right. But bless his heart, let him rant! Besides, my gin would last longer than his preaching. "But he did no ranting. In a matter of fact way he told how two men had appeared in court, persuading the judge to suspend his commitment. They had told of a simple religious idea and a practical program of action. That was two months ago and the result was self-evident. It worked! "He had come to pass his experience along to me -- if I cared to have it. I was
shocked, but interested. Certainly I was interested. I had to be, for I was hopeless." (So we don't have to wait very long to start doing Twelfth Step work, all that's required first is that we have worked most of the 12 Steps.) Pages 13 thru 15 - "At the hospital I (Bill Wilson) was separated from alcohol
for the last time (Bill was admitted to Towns Hospital at 2:30PM on December 11, 1934. Bill was 39 years old.). Treatment seemed wise, for I showed signs of delirium tremens. There I humbly offered myself to God, as I then I understood Him, to do with me as He would. I placed myself UNRESERVEDLY under His care and direction. I admitted for the first time that of
myself I was nothing; that without Him I was lost (Bill takes what later became Step Three. He reached the conclusions of Step One on page 8:1 and Step Two on 12:4). I RUTHLESSLY faced my sins (what later became Step Four) and became willing to have my new-found Friend (God) take them away, root and branch (what later became Steps Six and Seven). I have not had a drink since. My schoolmate (Ebby Thacher) visited me, and I FULLY acquainted him with my problems and deficiencies (what later became Step Five). We made a list of people I had hurt or toward whom I felt resentment. I expressed my entire willingness to approach these individuals, admitting my wrong (what later became Step Eight). NEVER was I to be critical of them. I was to right ALL such matters to the UTMOST of my ability (what later
became Step Nine). I was to test my thinking by the new God-consciousness within. Common sense would thus become un-common sense (these two lines refer to what later became Step Ten). I was to sit quietly when in doubt, asking ONLY for direction and strength to meet my problems as He would have me. NEVER was I to pray for myself, except as my requests bore on my usefulness to others (what later became Step Eleven). Then only might I expect
to receive. But that would be in great measure. My friend promised when these things were done I would enter upon a new relationship with my Creator; that I would have the elements of a way of living which answered ALL my problems (what
later became the first two parts of Step Twelve). Belief in the power of God, plus enough willingness, honesty and humility to establish and maintain the new order of things, were the ESSENTIAL REQUIREMENTS. Simple, but not easy; a price HAD to be paid. It meant DESTRUCTION of self-centeredness. I MUST turn in ALL things to the Father of Light who presides over us all. These were revolutionary and drastic proposals, but the moment I FULLY accepted
them, the effect was electric. There was a sense of victory, followed by such a peace and serenity as I had never know. There was utter confidence. I felt Yüklə 25,47 Mb. Dostları ilə paylaş:
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