the 2008 General Service Conference. An amended recommendation from the
Advisory Action be reaffirmed: 'A.A. members generally think it unwise to
Traditions.
On the other hand, the deceased person's A.A. membership may have been
due to a conscious decision made beforehand by the A.A. member, or it may
been made by the family. A.A. members may wish to make their personal wishes
in favor and 121 opposed. The language was not added to the pamphlet.
hasty or mistaken majority. It is a vital part of A.A.'s collective
From: Baileygc23@aol.com . . . . . . . . . . . . 1/16/2010 2:59:00 AM
Jul. 8, 1966" talks about brother Roy:
contribution to what was printed in the pages of TIME—and thereby to U.S.
journalism. After serving as reporter, writer, senior editor, managing
and editor of TIME, Roy Alexander last week, at 67, retired.
position.
men.
in the manner of Jimmy Clark. He appreciates an efficient carburetor as much
a great performance at the opera. His essential commitment is to the pursuit
knowledge.
special value. A Stateside marine at the end of World War I, he had
an active interest in military affairs, particularly aviation. For 18 years
mustered out, when he moved to New York, as a major and squadron commander.
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
brevity.
"I think I realize now that I have meant something to all of you," he said.
debt to Roy Alexander for his outstanding performance. I salute him as a
master of the great game of Who, What, When and Why. As managing editor, he
S.J., was for 25 years editor of Jesuit Missions.
IIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIII
++++Message 6235. . . . . . . . . . . . Re: Requirement for time sober for
From: Tom Hickcox . . . . . . . . . . . . 1/17/2010 10:06:00 AM
IIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIII
> From: James Blair
> days.
depended entirely on the group.
From: Michael Oates . . . . . . . . . . . . 1/16/2010 10:28:00 PM
IIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIII
My home group encourages member with thirty days to run for meeting chair
informative and good meeting.
D.O.S. 09-23-1993
(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
IIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIII
Duffy's Tavern? After the radio program?
- - - -
> From: ricktompkins@comcast.net
>
> 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
IIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIII
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.
IIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIII
++++Message 6239. . . . . . . . . . . . Re: Swedenborgian influences on
Jung, Kant, and William James
From: Glenn Chesnut . . . . . . . . . . . . 1/17/2010 3:07:00 PM
IIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIIII
The following article in a Jungian journal is useful for getting an idea of
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.
And maybe help us all to better understand that there are "a variety of
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
[In his autobiography] Memories, Dreams, Reflections, the Swiss psychiatrist
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.
For man in his essence is a spirit, and together with spirits as to his
interiors, wherefore he whose interiors are open to the Lord can speak with
them. -- Emmanuel Swedenborg, Earths in the Universe
.... But at that moment in medical school what psychiatry lacked, Jung
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.
By the time Swedenborg was forty, he had written numerous books on
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
Dostları ilə paylaş: