lifted up, as though the great clean wind of a mountain top blew through and
through. God comes to most men gradually,
but His impact on me was sudden and profound.
For a moment I was alarmed, and called my friend, the doctor (Dr.
Silkworth), to
ask if I were still sane. He listened in
wonder as I talked.
Finally he shook his head saying, "Something has happened to you I don't
understand. But you had better hang on to it.
Anything is better than the way you were." The good doctor now sees many men
who
have such experiences. He knows
that they are real.
While I lay in the hospital the thought came that there were thousands of
hopeless alcoholics who might be glad to have
what had been so freely given me. Perhaps I could help some of them. They in
turn might work with others.
My friend had emphasized the ABSOLUTE NECESSITY of demonstrating these
principles in ALL my affairs. Particularly
was it IMPERATIVE to work with others as he had worked with me (what later
became the last part of Step Twelve). Faith
without works was dead, he said. And how appallingly true for the alcoholic!
FOR
IF AN ALCOHOLIC FAILED TO
PERFECT AND ENLARGE HIS SPIRITUAL LIFE THROUGH WORK AND SELF-SACRIFICE FOR
OTHERS, HE
COULD NOT SURVIVE THE CERTAIN TRIALS AND LOW SPOTS AHEAD. If he did not
work, he
would SURELY drink
again, and if he drank, he would surely die. Then faith would be dead
indeed.
With us it is just like that." (So two or three
days after Bill is admitted into the hospital on December 11th he has a
spiritual experience AS THE RESULT of working
almost all the Steps immediately and quickly in a few days. He THEN talks
with
his doctor about what happened to him on
December 14th and is released from the hospital on the afternoon of December
18th).
Page 58:2 - "If you have decided you want what we have and are willing to go
to
any length to get it - THEN YOU ARE
READY TO TAKE CERTAIN STEPS." (I'd like to suggest that they are talking
about
TWELVE certain steps and you'll
soon see why. Some say that we stay within the first three Steps for a year
when
you first get to AA, but please notice
what it says next about Step Three on pages 63:4 -- 64:0.)
Page 63:4 - "NEXT we launch out on a course of VIGOROUS action, the first
step
of which is a personal housecleaning,
which many of us had never attempted. Though our decision (which is the
Third
Step decision) was a vital and crucial
step, it could have LITTLE PERMANENT EFFECT unless AT ONCE followed by a
STRENUOUS EFFORT to face, AND
to be rid of, the things in ourselves which had been blocking us." (So it's
saying that this Third Step decision is important
but will have LITTLE PERMANENT EFFECT unless we IMMEDIATELY follow it up
with an
INTENSELY ACTIVE
EFFORT to work Steps Four through Nine, because where we face these things
that
block us from turning our will and our
lives over to God is in Steps Four, Five, and Six; and where we get rid of
what
blocks us from turning our will and lives
over is in Steps Seven, Eight, and Nine. So the way we turn our will and
lives
over to the care of God as we understand
Him is by IMMEDIATELY and STRENUOUSLY working AT LEAST the six middle
Steps.)
Page 72:2 - "We will be more reconciled to discussing ourselves with another
person (doing a Fifth Step) when we see
good reasons why we should do so. The best reason first: If we skip this
vital
step, we may not overcome drinking. Time
after time newcomers have tried to keep to themselves certain facts about
their
lives. Trying to avoid this humbling
experience, they have turned to easier methods. Almost invariably they got
drunk. Having persevered with the rest of the
program, they wondered why they fell. We think the reason is that they never
completed their housecleaning. They took
inventory all right, but hung on to some of the worst items in stock. They
only
thought they had lost their egoism and fear;
they only thought they had humbled themselves. But they had not learned
enough
of humility, fearlessness and honesty,
in the sense we find it necessary, until they told someone else all their
life
story (Fifth Step)." (It's talking about
NEWCOMERS working ALL of the Steps.)
Page 74:2 - "Notwithstanding the GREAT NECESSITY for discussing ourselves
with
someone (doing a Fifth Step), it may
be one is so situated that there is no suitable person available. If that is
so,
this step may be postponed, ONLY, however,
if we hold ourselves in COMPLETE readiness to go through with it at the
FIRST
opportunity." (See also page 75:1.)
Page 75:1 - "When we decide who is to hear our story (our Fifth Step), WE
WASTE
NO TIME." (So after we write our
three Fourth Step inventories of resentment, fear, and harms; it says we
IMMEDIATELY share our Fifth Step.)
Page 75:3 - "Returning home we find a place where we can be quiet for AN
HOUR,
carefully reviewing what we have
done." (It's saying that IMMEDIATELY following our Fifth Step, we spend ONE
HOUR
of undisturbed and uninterrupted
quiet time, seeing if the foundation we have built with our first five Steps
is
done honestly and to the best of our ability.
Then see page 76:1.)
Page 76:1 - "If we can answer to our satisfaction (the questions we ask
ourselves IMMEDIATELY following our Fifth Step
in the previous paragraph), we THEN look at Step Six. We have emphasized
willingness as being indispensable. ARE WE
NOW READY to let God remove from us ALL the things which we have admitted
are
objectionable (in our Fourth and Fifth
Steps)? Can He NOW take them ALL - everyone? If we still cling to something
we
will not let go, we ask God to help us
be willing." (So Six immediately follows the hour we took after Five. So
Five
and Six are both done on the same day.)
Page 76:2 - "WHEN READY (which answers one of the questions of Step Six), we
say
something like this: 'My Creator, I
am NOW willing that you should have all of me, good and bad. I pray that you
NOW
remove from me every single defect
of character which stands in the way of my usefulness to you and my fellows.
Grant me strength, as I go out from here, to
do your bidding. Amen.' We have then completed Step Seven." (In Step Six, we
were asked if we were NOW ready. If
we are, we then do Step Seven. If there are SOME defects we are NOT willing
to
go to God with, we pray for the
willingness to ask God to help us with them, but go on to Step Seven with
the
defects we ARE willing to ask God to help
us with. Either way, Step Five, Six, and Seven are all done on the same day.
Steps Three and Seven are then a daily
striving and prayer, practiced for the rest of our lives.)
Page 76:3 - "NOW we need more action, without which we find that "Faith
without
works is dead." Let's look at Steps
Eight and Nine. We have a list of ALL persons we have harmed and to whom we
are
willing to make amends. We made it
when we took inventory. We subjected ourselves to a drastic self-appraisal.
NOW
we go out to our fellows and repair the
damage done in the past. We attempt to sweep away the debris which has
accumulated out of our effort to live on self-will
and run the show ourselves. If we haven't the will to do this, we ask until
it
comes. Remember it was agreed at the
beginning we would go to any lengths for victory over alcohol." (NOW is
mentioned twice in this paragraph, and even
says, "NOW we go out". So Steps Five through Nine are ALL done together (in
rapid succession), according to the
directions in the Big Book. If there are a few amends we are NOT willing to
make, we pray for the willingness but proceed
with the amends we ARE willing to make.)
Page 83:3 - "Some people cannot be seen -- we send them an honest letter.
And
there may be a valid reason for
postponement in some cases (in doing Step 9). But we DON"T DELAY IF IT CAN
BE
AVOIDED."
Page 84:2 - "This thought (the thought of the Ninth Step promises ALWAYS
materializing IF we work for them) brings us
to Step Ten, which suggests we CONTINUE to take personal inventory and
CONTINUE
to set right ANY new mistakes
AS WE GO ALONG (so the Tenth Step is NOT done just at night but should be
done
MOMENT BY MOMENT, AS WE
GO ALONG throughout the day). We VIGOROUSLY commenced THIS way of living
(the
Steps Ten and Eleven "way of
living") AS WE CLEANED UP THE PAST (we begin to clean up the past in Step
Nine.)." (So Ten and Eleven begin to be
worked as soon as we start making amends.) "…It should continue for a
LIFETIME
(So we never stop working Step
Ten)."
Page 95:1 -- "Sometimes a new man is anxious to proceed (in the Big Book's
Original Manuscript, this word was replaced
with, "make a decision and discuss his affairs") at once, and you may be
tempted
to let him do so. This is sometimes a
mistake (they are only talking about the first visit here). If he has
trouble
later, he is likely to say you rushed him." (So it's
saying that on the FIRST visit we shouldn't get the new person into the
Steps
yet, but please see 96:2 to see what it says
about the SECOND visit.)
Page 96:2 - Suppose now you are making your second visit to a (new) man. He
has
read this volume (the Big Book) and
says he is prepared to go through with the Twelve Steps of the program of
recovery. HAVING HAD THE EXPERIENCE
YOURSELF, you can give him MUCH practical advice. Let him know you are
available
of he wishes to make a decision
(Step Three) and tell his story (Steps Four and Five), but do not insist
upon it
if he prefers to consult someone else.
Page 156:3 - But life was not easy for the two friends (Bill Wilson & Dr.
Bob).
Plenty of difficulties presented themselves.
Both saw that they MUST keep SPIRITUALLY active. One day they called up the
head
nurse of a local hospital. They
explained their need and inquired if she had a first class alcoholic
prospect.
She replied, "Yes, we've got a corker (Bill Dotson, whose sober date is June
26,
1935). He's just beaten up a couple of
nurses. Goes off his head completely when he's drinking. But he's a grand
chap
when he's sober, though he's been in
here eight times in the last six months. Understand he was once a well-known
lawyer in town, but just now we've got him
strapped down tight."
Here was a prospect all right but, by the description, none too promising.
The
use of SPIRITUAL principles in such case
was not so well understood as it is now. But one of the friends said, "Put
him
in a private room. We'll be down."
Two days later, a future fellow of Alcoholics Anonymous stared glassily at
the
strangers beside his bed. "Who are you
fellows, and why this private room? I was always in a ward before."
Said one of the visitors, "We're giving you a treatment for alcoholism."
Hopelessness was written large on the man's face as he replied, "Oh, but
that's
no use. Nothing would fix me. I'm a goner.
The last three times, I got drunk on the way home from here. I'm afraid to
go
out the door. I can't understand it." (Part of
Bill D.'s First Step conclusion, and please notice the Twelfth Step work
over
the next few paragraphs.)
For an hour, the two friends told him about their drinking experiences. Over
and
over, he would say: "That's me. That's
me. I drink like that."
The man in the bed was told of the acute poisoning from which he suffered,
how
it deteriorates the body of an alcoholic
and warps his mind. There was much talk about the mental state preceding the
first drink.
"Yes, that' me," said the sick man, "the very image. You fellows know your
stuff
all right, but I don't see what good it'll do.
You fellows are somebody. I was once, but I'm a nobody now. From what you
tell
me, I know more than ever I can't stop
(more of Bill D.'s First Step conclusion)." At this both the visitors burst
into
a laugh. Said the future Fellow Anonymous:
"Damn little to laugh about that I can see."
The two friends spoke of their SPIRITUAL experience and told him about the
COURSE OF ACTION they carried out.
He interrupted: "I used to be strong for the church, but that won't fix it.
I've
prayed to God on hangover mornings and
sworn that I'd never touch another drop but by nine o'clock I'd be boiled as
an
owl."
Next day found the prospect more receptive. He had been thinking it over.
"Maybe
you're right," he said. "God ought to be
able to do anything (Bill D.'s Second Step conclusion)." Then he added, "He
sure
didn't do much for me when I was trying
to fight this booze racket alone."
ON THE THIRD DAY the lawyer gave his life to the care and direction of his
Creator (Bill D.'s Step Three decision), and
said he was perfectly willing to do ANYTHING necessary (Steps Four through
Twelve). His wife came, scarcely daring to
be hopeful, though she thought she saw something different about her husband
already. He had begun to have a spiritual
experience.
That afternoon he put on his clothes and walked from the hospital a free
man. He
entered a political campaign, making
speeches, frequenting men's gathering places of all sorts, often staying up
all
night. He lost the race by only a narrow
margin. But he had found God is and in finding God had found himself.
That was in June, 1935. He never drank again. He too, has become a respected
and
useful member of his community. He
has helped other men recover, and is a power in the church from which he was
long absent. (So Bill Dotson, or AA #3,
got right into the Steps within a few days, as was the practice in early
AA.)
Page 262:6 - The day before I was due to go back to Chicago (this is during
the
summer of 1937), a Wednesday and Dr.
Bob's day off, he had me down to the office and we spent THREE OR FOUR HOURS
formally going through the Six Step
program (which later became AA's Twelve Step program) as it was at that
time.
The six steps were: 1. Complete deflation
(which later became Step 1). 2. Dependence and guidance from a Higher Power
(which later became Steps 2,3,6,7 &
11). 3. Moral inventory (which later became Steps 4 & 10). 4. Confession
(which
later became Step 5). 5. Restitution
(which later became Steps 8 & 9). 6. Continued work with other alcoholics
(which
later became Step 12). Dr. Bob led me
through ALL of these steps. At the moral inventory (Steps 4 & 5), he brought
up
some of my bad personality traits or
character defects, such as selfishness, conceit, jealousy, carelessness,
intolerance, ill-temper, sarcasm and resentments.
We went over these at great length and then he finally asked me if I wanted
these defects of character removed (Step 6).
When I said yes, we both knelt at his desk and prayed, each of us asking to
have
these defects taken away (Step 7). This
picture is still vivid. If I live to be a hundred, it will always stand out
in
my mind. It was very impressive and I wish that
every A.A. could have the benefit of this type of sponsorship today. Dr. Bob
ALWAYS emphasized the religious angle
VERY STRONGLY, and I think it helped. I know it helped me. Dr. Bob then led
me
through the restitution step, in which I
made a list of ALL of the persons I had harmed (Step 8), and worked out ways
and
means of slowly making restitution
(Step 9). (So again, most of the Steps being worked in one day.)
Dr. Bob and the Good Oldtimers, page 101 -- "Dorothy S.M. recalled the 1937
meetings…"The newcomers surrendered
in the presence of all those other people." After the surrender, many of the
steps -- involving inventory, admission of
character defects, and making restitution -- were taken within a matter of
days."
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++++Message 6246. . . . . . . . . . . . Re: Grave emotional and mental
disorders, delusionary thinking
From: Steven Harris . . . . . . . . . . . . 1/18/2010 12:29:00 AM
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Thank you, I identifed with about six or seven
personailty disorders that I come to understand
as alcoholism ... as well as the maladjustment
to life that Dr. William Silkworth talks about
in The Doctor's Opinion ... I really understand
that I have not just been physically ill but
mentally ill .... Thank u again cheers...
Sent from my iPhone
- - - -
Big Book, "The Doctor's Opinion"
"The physician who, at our request, gave us this let-
ter, has been kind enough to enlarge upon his views in
another statement which follows. In this statement he
confirms what we who have suffered alcoholic torture
must believe--that the body of the alcoholic is quite as
abnormal as his mind. It did not satisfy us to be told
that we could not control our drinking just because we
were maladjusted to life, that we were in full flight
from reality, or were outright mental defectives. These
things were true to some extent, in fact, to a consider-
able extent with some of us. But we are sure that our
bodies were sickened as well."
"'The classification of alcoholics seems most difficult, and
in much detail is outside the scope of this book. There are,
of course, the psychopaths who are emotionally unstable.
We are all familiar with this type. They are always "going
on the wagon for keeps." They are over-remorseful and
make many resolutions, but never a decision.'"
"'There is the type of man who is unwilling to admit that
he cannot take a drink. He plans various ways of drinking.
He changes his brand or his environment. There is the type
who always believes that after being entirely free from
alcohol for a period of time he can take a drink without
danger. There is the manic-depressive type, who is, per-
haps, the least understood by his friends, and about whom
a whole chapter could be written.'"
- - - -
On 17 Jan 2010, at 04:17, Glenn Chesnut wrote:
> As I understand it, the question you are asking is, what were they
> talking about, in terms of modern psychological terminology, when they
> referred on p. 58 of the Big Book to people "who suffer from grave
> emotional and mental disorders," and when they referred on p. 62 of
> the Big Book to "self-delusion"?
>
> This basic question has been asked a number of times over the years in
> the AAHistoryLovers, in various kinds of ways, most recently in
> Message #6195
>
> http://health.groups.yahoo.com/group/AAHistoryLovers/message/6195
>
> And so far, nobody has ever written a message back giving any
> satisfactory answer.
>
> Let me try to give you a different kind of answer, however. There were
> three basic models of alcoholism treatment in the early days, which
> had
> extremely high success rates, and which were positively disposed
> towards AA.
>
> 1.. Sister Ignatia's treatment program at St. Thomas Hospital in Akron.
> They had a psychiatrist on staff, and when an alcoholic came in who
> needed psychiatric help in addition to guidance in working the steps,
> they sent that person to the hospital psychiatrist. There is a
> chapter on
> her program in Bill Swegan's book:
> http://hindsfoot.org/kBS1.html
>
> 2. The Lackland Model developed by A.A. member Bill Swegen and
> famous psychiatrist Dr. Louis Jolyon "Jolly" West (later copied by
> Captain Joseph Zuska and A.A. member Commander Richard Jewell
> for their Navy alcoholism treatment program at Long Beach, with equal
> success).
> http://hindsfoot.org/kBS5.html
> In this treatment method, leadership of the treatment was shared
> between a good psychiatrist and an A.A. member with a lot of quality
> time in the program. Bill Swegan reports that only a certain
> percentage
> of the alcoholics whom they treated actually had severe psychiatric
> problems, and that usually the only people who could actually profit
> from psychiatric help were those who were a little better educated and
> more aware of their own emotions. If the alcoholic's psychiatric
> problems were crippling and could not be treated well enough to
> restore that person to active duty in the Air Force, the person was
> denied treatment for his alcoholism and discharged from the Air Force.
>
> 3. The Minnesota Model also tried to combine psychological help and
> A.A. participation, starting around 1954 at Willmar State Hospital in
> Minnesota, with great success. In the early 1960's, Hazelden also
> began using this method, also with great success.
> But then in 1966, Lynn C., who had continued to insist that Hazelden's
> treatment regimen remain "pure A.A.," finally left the center, and the
> mental health professionals came to strongly dominate Hazelden from
> that point on. The philosophy became one of treating "chemical
> dependency" using many different disciplines and treatment modalities.
> For myself, I'm not sure that the present Hazelden program could still
> be termed the classic "Minnesota Model" in any kind of way.
> See http://hindsfoot.org/kBS5.html and William L. White, Slaying the
> Dragon: The History of Addiction Treatment and Recovery in America
> (Bloomington, Illinois: Chestnut Health Systems and Lighthouse
> Institute, 1998).
> But it is certainly clear that the combination of good A.A.,
> together with good psychological help for the small percentage
> who need it, can be a very powerful and successful combination
> in the treating of alcoholism and drug addiction.
>
> - - - -
>
> The conclusion I think we can draw, is that the three most successful
> treatment programs which were developed during the early period of
> AA history, combined total immersion into the AA fellowship, along
> with psychiatric care for the small percentage who needed it. Having
> even fairly severe psychological or mental problems was hardly ever
> regarded as an automatic indication that one would never ever be able
> to work the AA program or stay sober using the twelve steps.
>
> In my own experience, I have seen people get sober and stay sober
> who were severely schizophrenic (I remember a woman in a meeting I
> used to attend who heard one of the voices in her head telling her one
> day to bite off one of her own fingers, so she did it -- but she
> eventually
> got sober, and stayed sober, and had a fair amount of serenity most of
> the time). Also numerous people who were deeply bipolar. A young
> woman with Down's syndrome. I used to sponsor a person with
> ADHD (Attention Deficit Hyperactivity Disorder). Borderline
> Personality Disorder.
>
> So if you have an alcohol or drug program AND you also have severe
> psychological problems, DO NOT give up hope and fall into despair,
> and start saying to yourself, "Oh, I will never ever be able get
> clean and sober."
>
> Instead, (a) start attending AA meetings and working the program, and
> (b) get a good psychotherapist or psychologist or psychiatrist and let
> that person help you too. Throughout AA history, people who have
> done that, and done it as honestly as they could, have consistently
> found sobriety, a good life, and a considerable amount of happiness.
>
>
>
[Non-text portions of this message have been removed]
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++++Message 6247. . . . . . . . . . . . Re: How quickly should the twelve
steps be taken?
From: stevec012000 . . . . . . . . . . . . 1/17/2010 6:50:00 PM
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From Steve C., Bailey, jax760, and elisabeth98043
- - - -
From "stevec012000"
(steven.calderbank at verizon.net)
Page 98 in Not God claims that Bill finally
took his fifth when he met Father Dowling.
That was several years after his meeting with
Ebby. I am sure Dr. Kurtz can elaborate on
that more if he cares. Unless I am reading
this wrong.
- - - -
From: Baileygc23@aol.com (Baileygc23 at aol.com)
DR Bob said the steps simmer down in the last to
love and service. People giving rules for the
steps forget they are suggested, and our book
is suggested only.
There are stories in AA of Akron AAers taking
a novice into an upstairs room and getting him
on his knees and running him quickly through
the required dogma of the time.
- - - -
From: "jax760"
(jax760 at yahoo.com)
From Appendix II, page 569
"What often takes place in a few months
could hardly be accomplished by years of
self-discipline."
What often takes place is a "spiritual experience"
or "spiritual awakening" also described as a
"personality change", "religious experiences,
"sudden and spectacular upheavals" "sudden
revolutionary changes", "Godconsciousness",
"vast change in feeling and outlook",
"transformations", "profound alterations"
"Having had a spiritual awakening as THE RESULT
OF THESE STEPS....."
which often takes place in a few months.
"self discipline" ....trying to not to drink and
just attending the meetings?
God Bless
- - - -
From: "Elisabeth"
(elisabeth98043 at yahoo.com)
If you read the old literature, it says that the
newcomers weren't even allowed into the meetings
until they had done all 6 steps (as they were back
then).
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++++Message 6248. . . . . . . . . . . . Re: minority opinion question
From: ricktompkins . . . . . . . . . . . . 1/17/2010 3:03:00 PM
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Another example, with background on the AA
principles involved, of the Minority Opinion
in action at the Area level. From one of the
Appendices of Area 20 (Northern Illinois)'s
published history book, used with permission.
Rick, Illinois
_____
OUR THIRD LEGACY AND A REMARKABLE CONSENSUS
A number of factors apply to the search for a consensus from the
groups of Alcoholics Anonymous, and the decisions eventually approved on
any particular issue show the use of sound A.A. principles. Any group
conscience is hopefully an informed group conscience, where the
presentation of background facts combine with current views toward a course
of positive action. While not always announced in emphasis, resulting
decisions reflect an A.A. principle stated in the Twelve Concepts for World
Service (adopted at the 1962 General Service Conference) as Warranty Four of
Concept Twelve: "that all important decisions be reached by discussion,
vote, and whenever possible, by substantial unanimity." The idea in our
Second Tradition of "a loving God as he may express himself in our group
conscience" serves as both a motivation for any proposal a group votes on,
and also becomes a vehicle that carries the results of voted motions.
Voting at the Assemblies of Northern Illinois Area 20 always prove the
vitality of A.A. principles. Our voting and search for an Area 20
consensus is not always completed in one vote, however. A thorough
discussion continues before and after voting a specific motion, as Concept
Five's "right of appeal" allows for the presentation of the minority
opinion. In Alcoholics Anonymous, seen in voting from individual groups
to Districts to Assemblies onward to the General Service Conference, the
minority opinion is well considered. Our procedure of voting has always
provided the opportunity for a reconsideration vote. The final decision on
any proposed motion is an authentic informed group conscience where
minority views blend into the outcome.
Full NIA consideration was give to a particular motion presented at
the 1990 Spring Assembly held in Joliet, resulting in an extraordinary
outcome when the Assembly considered its minority views. NIA Delegate
Phyllis W. discussed the effort of another Area for the General Service
Conference to approve, develop, and publish an A.A. pamphlet on "Unity."
With the Spring Assembly held about one month before that year's Conference,
Phyllis reported that some of the large amounts of her mail discussed the
proposal for the new pamphlet. She shared the ideas, the details, and
the background of the proposal in the morning session during the Delegate's
Report, allowing enough time for a thorough Assembly discussion before
voting its consensus in the afternoon session.
The first Assembly vote demonstrated Area 20 as being very much in
favor of the 1990 Conference looking into developing a pamphlet on A.A.
Unity, with less than 10% voting a minority view. Then, as NIA
Assemblies always proceed, the request was made to hear from the minority
"if it wished to address the issue." Four or five NIA trusted servants
shared their reservations on developing a "Unity" pamphlet and the ideas
are included here to help explain the second vote on the proposal. A past
Delegate reported that of A.A. pamphlets in 1990 distribution, the
subject of A.A. unity was presented and announced over sixteen times.
Whether a "Unity" pamphlet was really needed or would actually be read by
the Fellowship appeared as the strong consideration for the Assembly NOT to
approve its development. Another spoke on the idea that A.A. Unity, one
of the Three Legacies of our Fellowship, could be thought of as a living,
existing, and flexible entity. A new pamphlet on the subject might either
be incomplete or detract from the real forces of unity at work in Alcoholics
Anonymous. Another spoke of A.A.'s Tradition One, where both our common
welfare and personal recovery depend upon A.A. unity. By wisely placing
the word "unity" in the short form of the First Tradition, the remaining
eleven Traditions literally describe the limits and explain the results that
the principles of A.A. unity bring to our Fellowship.
The motion was called for a second vote, and as reported in the
Spring Assembly minutes by the NIA Secretary, "Upon a standing vote it was
evidenced that there was a total turnaround of the opinion of the Assembly
and the question was denied." The second vote unanimously declined
approval for developing a new pamphlet on "Unity." The 1990 General
Service Conference also declined to proceed with the pamphlet's development.
The NIA Spring Assembly, after hearing the views expressed by its minority
vote, fully reconsidered the thoughtful ideas presented and delivered its
informed group conscience, a substantial unanimity and a truly remarkable
consensus.
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++++Message 6249. . . . . . . . . . . . Re: Requirement for time sober for
people running meetings?
From: allan_gengler . . . . . . . . . . . . 1/17/2010 7:03:00 PM
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In my little area of Tennessee we ask a person
have six months to chair, but other groups have
no such "requirement." I've never seen an
official AA stance on this and from what I
know about traditions and concepts that probably
wouldn't happen since leadership comes from the
Group Up to GSO and not the other way around.
Interestingly in "Dr. Bob and The Good Oldtimers,"
some of the early meetings at T. Henry's house
weren't even run by alcoholics but my Oxford
Groupers.
That was probably a good thing, considering
the state of the sober few at the time.
--Al
- - - -
From: Baileygc23@aol.com (Baileygc23 at aol.com)
There is a lot of AA literature that encourages
AAers to work with others from the start.
Particularly the first chapter of the big book
said that was it imperative to work with others.
On page 159 Bill W says he could leave people
with less than three months sober as they were
trying to work with others.
But remember also that Bill W says in a couple
of places there was freedom of thought and action.
Groups do have the right to be wrong, according
to Bill W.
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++++Message 6250. . . . . . . . . . . . Re: Chauncey C. from Pontiac,
Michigan
From: Arthur S . . . . . . . . . . . . 1/18/2010 9:25:00 AM
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Good grief - is there absolutely no respect on
this web site for AA's Anonymity Traditions?
While AAHistoryLovers is not an AA entity, the
AA members who submit material should practice
at least a token respect for the Traditions.
Arthur
- - - -
From: Cindy Miller
(cm53 at earthlink.net)
Not sure if Social Security #'s should be
posted? What does that have to do with recovery
from alcoholism?
-cm
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++++Message 6251. . . . . . . . . . . . Re: Chauncey C. from Pontiac,
Michigan
From: Glenn Chesnut . . . . . . . . . . . . 1/19/2010 4:51:00 PM
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Mel B.
(melb at buckeye-access.com)
Glenn,
I notice there's been some interest in Chauncey Costello, a real oldtimer
who
lived in Pontiac, Michigan. I sent the following comment to jlobdell and
suggested he circulate it. Perhaps you might consider circulating it to
History
Lovers.
Mel Barger
I met Chauncey Costello in late 1950 in an AA meeting at the All Saints
Episcopal Church in Pontiac, Michigan. With about nine years, he was the
oldest
in the group in terms of sobriety. I had just moved to Pontiac from my
hometown, Norfolk, Nebraska, where I had my last drink on April 15, 1950. I
stood in awe of Chauncey, as did others in the Stevens Group (so called
because
we met in Stevens Hall at the church).
He had a small business operating bulldozers, etc., a trade he followed all
of
his life. In later years, when Guest House was opened for Catholic priests
in
nearby Lake Orion, he did much of the bulldozing on the grounds of the
estate
they used.
Chauncey stayed active in AA throughout his life. He had found AA in 1941
after
a nudge from a friendly judge who had just heard about the program (and had
previously been referring drunks to the Salvation Army!).
Chauncey considered himself a blue-collar man and at first felt a bit
uncomfortable with the lawyers and other professional men he met at his
first AA
meeting, in Birmingham, Michigan. But he quickly got into the swim of things
and became highly respected for his character and skills. And by the time I
moved to Pontiac, there were plenty of blue-collar workers in the AA
membership
along with the professional people.
I spent many years in Jackson, Mich., and Toledo, Ohio, and saw Chauncey
only a
few times until early in this century. But I always heard about the great
work
he was doing, still in the greater Pontiac area.
Then a man from New York wanted to interview Chauncey, so I made the
arrangements and we called on him in a Pontiac hospital.
Some time later, I saw Chauncey for the last time. Amazingly, it was at an
AA
meeting in the All Saints Episcopal Church, the place where I had first met
him
in 1950. He was in a wheelchair, but still mentally alert and interested in
the
meeting.
Chauncey and his wife Vivian were married at age 15. They had a long and
loving
marriage marred by some difficulties. Their daughter, for example, was
murdered
by her husband. But they had other children and grandchildren who were close
to
them in their old age.
I hope you will circulate this account to others. Thank you very much.
Mel Barger, Toledo, Ohio
(melb at accesstoledo.com)
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++++Message 6252. . . . . . . . . . . . Re: How quickly should the twelve
steps be taken?
From: Ernest Kurtz . . . . . . . . . . . . 1/19/2010 8:51:00 PM
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Stevec012000,
Abstaining from the other claims in this message, let me at least
approach your query. Please remember that I am now retired, all my N-
G notes given to Brown University and a few other small archives, so I
have to tackle this one from fairly vivid but still aging memory.
In the long recording that Bill did to help Robert Thomsen in his
research, Bill mentions after his long conversation with Dowling, he
”felt for the first time completely cleansed and freed.“ At the time
of my research, I discussed this with several of the then-surviving
old-timers, and they agreed that given the time and circumstances --
remember, the 12 Steps had not yet been formulated and all they had to
go on was Oxford Group practice -- this ”must have been Bill's first
'Fifth Step.'“ ”That is one of the things you should get from a real
Fifth Step.“
Over time and listening to more of Bill and reading more of his
correspondence about the Steps and Father Dowling, I came to agree
with the historical certainty of that understanding.
Hope this helps.
ernie
- - - -
> >From "stevec012000"
>
> (steven.calderbank at verizon.net)
>
> Page 98 in Not God claims that Bill finally
> took his fifth when he met Father Dowling.
> That was several years after his meeting with
> Ebby. I am sure Dr. Kurtz can elaborate on
> that more if he cares. Unless I am reading
> this wrong.
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++++Message 6253. . . . . . . . . . . . Re: Swedenborgian influences on
Jung, Kant, and William James
From: John Barton . . . . . . . . . . . . 1/19/2010 6:39:00 PM
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The Moderator opined in a previous post:
"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."
Bill wrote in The AA Way of Life (As Bill Sees It) No. 114:
"NO PERSONAL POWER"
"At first, the remedy for my personal difficulties seemed so obvious that I
could not imagine any alcoholic turning the proposition down were it
properly
presented to him. Believing so firmly that Christ can do anything, I had the
unconscious conceit to suppose that He would do everything through me --
right
then and in the manner I chose. After six long months, I had to admit that
not a
soul had surely laid hold of the Master -- not excepting myself.
"This brought me to the good healthy realization that there were plenty of
situations left in the world over which I had no personal power -- that if I
was
so ready to admit that to be the case with alcohol, so I must make the same
admission with respect to much else. I would have to be still and know that
He,
not I, was God."
LETTER, 1940 -
God Bless
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++++Message 6254. . . . . . . . . . . . Re: Requirement for time sober for
people running meetings?
From: James Blair . . . . . . . . . . . . 1/19/2010 6:56:00 PM
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Al wrote
." I've never seen an official AA stance on this and from what I
> know about traditions and concepts that probably wouldn't happen since
> leadership comes from the Group Up to GSO and not the other way around.
The pamphlet "The AA Group" contains all sorts of recommendations for sober
time for various positions as a trusted servant. Obviously these are based
on experienmce but as always each group has the right to be wrong.
Jim
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++++Message 6255. . . . . . . . . . . . Early meeting format: were they all
speaker meetings?
From: firituallyspit . . . . . . . . . . . . 1/20/2010 9:33:00 AM
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I heard a person share in a meeting that all
early meetings were "Speaker" meetings. I am
not so sure that is accurate. Does anybody have
the low down on these early meeting formats?
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++++Message 6256. . . . . . . . . . . . Henry (Hank) P.
From: Chuck Parkhurst . . . . . . . . . . . . 1/20/2010 6:02:00 AM
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Members
I am looking for a confirmation with source
reference, for the date of death for Henry
"Hank" Parkhurst. I have seen his death
reported as 1/18 and 1/21, each time in the
year 1954.
Many Thanks
In Service with Gratitude,
Chuck Parkhurst
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++++Message 6257. . . . . . . . . . . . Bob E. (AA #11)
From: R. Peter Nixon, MBA . . . . . . . . . . . . 1/20/2010 7:03:00 PM
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Bob Evans (AA #11) came to the fellowship in
February 1937. Does anyone know his birthdate,
birthplace, sobriety date, place and date of
death?
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++++Message 6258. . . . . . . . . . . . Re: Henry (Hank) P.
From: jax760 . . . . . . . . . . . . 1/20/2010 2:52:00 PM
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Hi Chuck,
The information you require can by found in the
New Jersey Herald, January 27, 1954. Although
I do not have a copy I believe it lists the date
as January 18th.
Regards
--- In AAHistoryLovers@yahoogroups.com, "Chuck Parkhurst"
wrote:
>
> Members
>
> I am looking for a confirmation with source
> reference, for the date of death for Henry
> "Hank" Parkhurst. I have seen his death
> reported as 1/18 and 1/21, each time in the
> year 1954.
>
> Many Thanks
>
> In Service with Gratitude,
>
> Chuck Parkhurst
>
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++++Message 6259. . . . . . . . . . . . Re: Henry (Hank) P.
From: Baileygc23@aol.com . . . . . . . . . . . . 1/20/2010 8:25:00 AM
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During his all too short period of sobriety.
He died after a long illness at Glenwood
Sanitarium in Trenton, New Jersey, on January
18, 1954, at the age of fifty-seven. Lois Wilson
ascribed his death to drinking.
Funeral services were held Thursday, January 22
at Blackwell Memorial Home. Rev. A. Kenneth
Magner of the First Presbyterian Church performed
the service.
At the time of his death he and his wife,
Kathleen Nixon Parkhurst (whom he had remarried
after two failed marriages) were living at
Washington-Crossing Road, Pennington, New
Jersey.
One son, Henry G. Parkhurst, Jr., was living
in Madeira Beach, Florida. A second son Robert
S. Parkhurst, was living in Pennington.
Special thanks to Ron R., of Kentucky, for
information concerning Hank's death and burial.
Above written by Nancy O.
- - - -
In a message dated 1/20/2010 12:29:21 P.M.
Eastern Standard Time, ineedpage63@cox.net writes:
I am looking for a confirmation with source
reference, for the date of death for Henry
"Hank" Parkhurst. I have seen his death
reported as 1/18 and 1/21, each time in the
year 1954.
Many Thanks
In Service with Gratitude,
Chuck Parkhurst
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++++Message 6260. . . . . . . . . . . . Re: How quickly should the twelve
steps be taken?
From: Baileygc23@aol.com . . . . . . . . . . . . 1/20/2010 8:16:00 AM
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As Ernie points out, Bill W felt he took the fifth step in 1940 or so time
period. Now I do not know when one is to take the fifth step, or if one
should
take the fifth step, that is up to the individual. But below is some of Bill
W's
address to the Catholic Clergy Council. He places the date as 1938 as when
the
steps were written.
Bill W.'s talk to the Catholic Clergy Council:
[Bill W. is saying here that WE ALCOHOLICS BROKE WITH THE OXFORD GROUP
BECAUSE
WE DID NOT WANT TO BECOME A PROTESTANT EVANGELICAL SECT which was trying to
"save" the whole world by preaching the evangelical gospel message that the
atoning blood of the divine God-man Christ which he shed on the cross was
the
ONLY thing that would save our souls or give us eternal life. G.C.]
Before leaving the subject of the Oxford Groups, perhaps I should
specifically
outline why we felt it necessary to part company with them. To begin with,
the
climate of their undertaking was not well suited to us alcoholics. They were
aggressively evangelical, they sought to re-vitalize the Christian message
in
such a way as to "change the world."
Most of us alcoholics had been subjected to pressure of evangelism and we
had
never liked it. The object of saving the world -- when it was still much in
doubt if we could save ourselves -- seemed better left to other people.
[Bill W. is saying here that WE HAD TO BREAK WITH THE OXFORD GROUP'S ATTEMPT
TO
MAKE US CARRY OUT OUR MORAL INVENTORY SO QUICKLY -- you could not analyze
and
remake an alcoholic's moral character in just a few days or a few weeks --
but
it took us early AA people a while to realize this. G.C.]
By reason of some of its terminology and by the exertion of huge pressure,
the
Oxford Group set a moral stride that was too fast, particularly for our
newer
alcoholics. They constantly talked of Absolute Purity, Absolute
Unselfishness,
Absolute Honesty, and Absolute Love. While sound theology must always have
its
absolute values, the Oxford Groups created the feeling that one should
arrive
at these destinations in short order, maybe by next Thursday!
Perhaps they didn't mean to create such an impression but that was the
effect.
Sometimes their public "witnessing" was of such a character as to cause us
to
be shy. They also believe that by "converting" prominent people to their
beliefs, they would hasten the salvation of the many who were less
prominent.
This attitude could scarcely appeal to the average drunk since he was
anything
but distinguished.
The Oxford Group also had attitudes and practices which added up to a highly
coercive authority. This was exercised by "team" of older members. They
would
gather in meditation and receive specific guidance for the life conduct of
newcomers. This guidance could cover all possible situations from the most
trivial to the most serious.
If the directions so obtained were not followed the enforcement machinery
began
to operate. It consisted of a sort of coldness and aloofness which made
recalcitrants feel they weren't wanted.
At one time, for example, a team got guidance for me to the effect that I
was
no longer to work with alcoholics. This I couldn't accept.
Another example: When I first contacted the Oxford Groups, Catholics were
permitted to attend their meetings because they were strictly
non-denominational.
[Bill W. WARNS HERE THAT IF YOU LINK ALCOHOLICS ANONYMOUS WITH ANY RELIGIOUS
GROUP, the next thing you know, AA MEMBERS WILL START BEING REQUIRED TO GIVE
MONEY TO THAT RELIGIOUS SECT, and leave the religious group that they were
brought up in. G.C.]
But after a time the Catholic Church forbade its members to attend and the
reason for this seemed a good one. Through the Oxford Group teams Catholic
Church members were actually receiving very specific guidance for their
lives;
they were often infused with the idea that their own Church had become
rather
horse-and-buggy, and needed to be changed. Guidance was frequently given
that
contributions should be made to the Oxford Groups. In a way this amounted to
putting Catholics under a separate ecclesiastical jurisdiction.
At this time there were few Catholics in our own alcoholic groups. Obviously
we
could not approach any more Catholics under Oxford Group auspices. Therefore
this was another and the basic reason for the withdrawal of our alcoholic
crowd
from the Oxford Groups notwithstanding our great indebtedness to them.
Writing Down The Twelve Steps
Perhaps you would be interested in a further account of the writing down of
the
Twelve Steps of Alcoholics Anonymous.
In the spring of 1938 we had commenced to prepare a book showing the methods
of
our then nameless fellowship. We thought there should be a text for this
which
could be supported by stories, or case histories, written by some of our
recovered people.
The work proceeded very slowly until some four chapters were done. The
content
of these chapters had been the subject of endless discussion and even hot
argument.
The preliminary chapters consisted of my own story, a rationalization of AA
for
the benefit of the agnostic, plus descriptions of the alcoholic illness.
Even
over this much material the haggling had been so great that I had begun to
feel
much more like an umpire than an author.
Arrived then at what is now Chapter Five, it was realized that a specific
program for recovery had to be laid down as a basis for any further
progress.
By then I felt pretty frazzled and discouraged.
One night, in a bad mood I must confess, I lay in bed at home considering
our
next move. After a time, the idea hit me that we might take our "word of
mouth" program, the one I have already described, and amplify it into
several
more steps.
This would make our program perfectly explicit. The necessary ground could
be
covered so thoroughly that no rationalizing alcoholic could misunderstand or
wiggle away by that familiar process. We might also be able to hit readers
at
a distance, people to whom we could offer no personal help at the moment.
Therefore a more thorough job of codification had to be done. With only this
in
mind I began to sketch the new steps on a yellow pad. To my astonishment
they
seemed to come very easily, and with incredible rapidity.
Perhaps the writing required no more than twenty or thirty minutes.
Seemingly I
had to think little at all. It was only when I came to the end of the
writing
that I re-read and counted them. Curiously enough, they numbered twelve and
required almost no editing. They looked surprisingly good -- at least to me.
Of course I felt vastly encouraged.
In the course of this writing, I had considerably changed the order of the
presentation. In our word-of-mouth program, we had reversed mention of God
to
the very end. For some reason, unknown to me, I had transposed this to
almost
the very beginning.
In my original draft of the Twelve Steps, God was mentioned several times
and
only as God. It never occurred to me to qualify this to "God as we
understand
Him" as we did later on. Otherwise the Twelve Steps stand today almost
exactly
as they were first written.
When these Steps were shown to my friends, their reactions were quite mixed
indeed. Some argued that six steps had worked fine, so why twelve? From our
agnostic contingent there were loud cries of too much God.
Others objected to an expression which I had included which suggested
getting on
one's knees while in prayer. I heavily resisted these objections for months.
But finally did take out my statement about a suitable prayerful posture and
I
finally went along with that now tremendously important expression, "God as
we
understand Him" -- this expression having been coined, I think, by one of
our
former atheist members.
This was indeed a ten-strike. That one has since enabled thousands to join
AA
who would have otherwise gone away. It enabled people of fine religious
training and those of none at all to associate freely and to work together.
It
made one's religion the business of the A.A. member himself and not that of
his
society.
[WHEN BILL W. DID HIS FIFTH STEP, HE DID IT WITH FATHER ED DOWLING, A JESUIT
PRIEST, WHO THEREFORE INTERPRETED IT IN TERMS OF THE IGNATIAN EXERCISES --
what
this means is, that Bill W. had by this point totally grown away from the
Oxford
Group's idea that we had to do our confession, restitution, and so on -- AND
start practicing moral virtues with almost absolute perfection -- within a
few
days or weeks! Bill W. was now understanding moral growth in the way that
Father
Ed Dowling and the Ignatian exercises did, as a life-long process in which
it
took years to ferret out all of the moral failings hidden down in our
characters. Jesuit priests regularly go off on retreats, once a year
sometimes,
to go through the Ignatian exercises once again. G.C.]
That AA's Twelve Steps have since been in such high esteem by the Church,
that
members of the Jesuit Order have repeatedly drawn attention to the
similarity
between them and the Ignatian Exercises, is a matter for our great wonder
and
gratitude indeed.
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++++Message 6261. . . . . . . . . . . . Re: Early meeting format: were they
all speaker meetings?
From: stevec012000 . . . . . . . . . . . . 1/20/2010 7:15:00 PM
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The Big Book mentions on pages 159-160:
[Bill W. and Dr. Bob had gotten Bill Dotson
sober in June 1935. AA in Akron grew slowly
but steadily during the months that followed.]
"A year and six months later these three had suc-
ceeded with seven more. Seeing much of each other,
scarce an evening passed that someone's home did not
shelter a little gathering of men and women, happy in
their release, and constantly thinking how they might
present their discovery to some newcomer. In addi-
tion to these casual get-togethers, it became customary
to set apart one night a week for a meeting to be at-
tended by anyone or everyone interested in a spiritual
way of life. Aside from fellowship and sociability,
the prime object was to provide a time and place
where new people might bring their problems."
"Outsiders became interested. One man and his wife
placed their large home at the disposal of this
strangely assorted crowd. This couple has since be-
come so fascinated that they have dedicated their
home to the word. Many a distracted wife has visited
this house to find loving and understanding compan-
ionship among women who knew her problem, to
hear from the lips of their husbands what had hap-
pened to them, to be advised how her own wayward
mate might be hospitalized and approached when
next he stumbled."
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++++Message 6262. . . . . . . . . . . . Re: Early meeting format: were they
all speaker meetings?
From: bent_christensen5 . . . . . . . . . . . . 1/20/2010 1:37:00 PM
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Good question. It has been discussed before,
and you'll be able to find one good answer
among many in message #5300.
http://health.groups.yahoo.com/group/AAHistoryLovers/message/5300
How early AA meetings were held in Akron and Cleveland
Shortly before his death in 1984, Bob E.
[This was Robert Evans, see list of First 226 Members
http://hindsfoot.org/akrn226.doc ]
shared ... the following recollection of what
AA was like when he first joined:
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