the agnostics come in too, who never have had any theories of God, but now
have found His power. Throw a switch, complete the circuit! Stop being a
pool, become a river! Do not create power! You cannot! Release power! I call
that an essential experience of religion, and I am interested to see a group
that has run on it in this utterly unconventional, unorthodox way and is so
inclusive, taking in all sorts and conditions of men from all kinds of
religious and irreligious backgrounds, finding here the one spiritual
dynamic that can lift a man out of the mire when nothing else can.
Last of all, I admire the quietness, the anonymity with which this movement
is carried on. Very small overhead financially, no big organization, nobody
making anything out of it, no high-salaried staff, people for the love of it
sharing with others the experience that has meant life to them - that is
good work. No one is a prophet, but I suspect that there is a long road
ahead of this movement."
DINNER GIVEN FEBRUARY 8th, 1940 AT THE UNION CLUB BY MR. ROCKEFELLER, JR:
ON BEHALF OF "ALCOHOLICS ANONYMOUS"
Mr. Frank B. Amos
Mr. Gordon Auchincloss
Mr. Stephen Baker
Mr. James G. Blaine
Dr. R. E. Blaisdell
Dr. Godfrey L. Cabot
Mr. William G. Creamer
Mr. Lincoln Cromwell
Mr. Horace Crystal
Mr. James S.Cushman
Mr. Benjamin M. Day
Mr. B. R. Donaldson
Mr. A. LeRoy Chipman
Mr. Fred I. Eldridge
Mr. Henry J. Fisher
Dr. Harry Emerson Fosdick
Mr. Robert Garrett
Mr. Wm. Albert Harbison
General James G. Harbord
Mr. Leonard V. Harrison
Mr. Buchanan Houston
Dr. Frank B. Jenett
Dr. Foster Kennedy
Mr. P. Kellogg
Mr. Norman Klauder
Mr. Samuel H. Kress
Mr. C. Walter Lotte
Mr. Fitzhugh Mayo
Mr. William H. Matthews
Mr. Edwin G. Merrill
Dr. Seth Milliken
Mr. Dave H. Morris
Mr. Gilbert H. Montague
Mr. Charles F. Noyes
Mr. Lewis E. Pierson
Mr. W. S. Richardson
Mr. Stanley Resor
Dr. George W. Riley
Mr. Nelson A. Rockefeller
Mr. C. M. Rodefer
Mr. Leslie R. Rounds
Mr. William Ruddell
Mr. Morgan Ryan
Judge Jacob Gould Schurman, Jr.
Dr. William J. Schieffelin
Mr. Albert L. Scott
Dr. D.R. Sharpe
Mr. Carlton M. Sherwood
Mr. Robert A. Shaw
Dr. W. D. Silkworth
Mr. Clarence H. Snyder
Dr. R. H. Smith
Mr. James M. Speers
Dr. Allen A. Stockdale
Dr. Leonard V. Strong, Jr.
Mr. H. F. Taylor
Mr. Samuel Thorne
Mr. Thomas J. Watson
Mr. Wendell L. Willkie
Mr. William Wilson
-from the Rockefeller Archive Center, North Tarrytown NY
++++Message 3625. . . . . . . . . . . . When did Bill W. decide that AA
needed an archives?
From: Robert Stonebraker . . . . . . . . . . . . 8/5/2006 8:28:00 AM
When did Bill Wilson decide there was a need for
archiving AA material and history? Surely it was
before Nell Wing started GSO Archives in 1975!
[Non-text portions of this message have been removed]
++++Message 3626. . . . . . . . . . . . Re: Sylvia Kauffmann update
From: brian thompson . . . . . . . . . . . . 8/5/2006 11:52:00 AM
Found this at
From: Jim B . . . . . . . . . . . . 8/7/2006 8:50:00 AM
Subject: Natural instincts/character defects in 4th step
Does anyone know how the three-column inventory in
Big Book Step 4 came about?
Parlor game from the OG put on paper.
I'm more specifically interested in how the connection
was made between the natural instincts (self-esteem,
security, sex, personal relations) and the character
defects (selfish, self-centered, etc.).
"The Neurotic Personality of Our Time" by Karen Horney (1937).
contains a complete chapter on how neurosis always manifests itself in a
drive for money, power and prestiege.
"For Sinners Only" by A.J. Russell (1932) Contains a chapter on
how it manifests itself.
"A Note On The Impluications of Psychiatry, the Study of Interpersonal
Relations, for Investigation of Social Sciences," Harry Stack Sullivan,
From: ArtSheehan . . . . . . . . . . . . 8/7/2006 12:41:00 PM
Bill W also addresses the matter of instincts exceeding their proper
function in the 12and12.
In the Step 4 essay in the 12and12:
"Nearly every serious emotional problem can be seen as a case of
misdirected instinct. When that happens, our great natural assets, the
instincts, have turned into physical and mental liabilities.
Step Four is our vigorous and painstaking effort to discover what
these liabilities in each of us have been, and are."
Similar commentary occurs throughout the essays.
++++Message 3632. . . . . . . . . . . . Who was the "promoter" in the Rule
From: Archie Bunkers . . . . . . . . . . . . 8/1/2006 4:33:00 PM
Who was this 'promoter member' who sent the
Rule #62 story, or was this an example of poetic
Early, the "Rule #62" story was sent to Bill W in
a letter from a chastened and humbled "promoter member."
(AACOA 103-104, 12and12 147-149, NG 107)
The story is a key part of the 12and12 essay for
++++Message 3633. . . . . . . . . . . . RE: Who was the "promoter" in the
Rule 62 story?
From: ArtSheehan . . . . . . . . . . . . 8/8/2006 10:40:00 AM
I would love to find out both who the "super promoter" member was
well as the group. I don't get a sense that Bill W was exercising
poetic license. The definite answer is likely in the GSO archives if
the letter and card (or copies) sent in to the NY Office by the
promoter are preserved (and/or the letter asking for an "official
The story is discussed in the 12and12 essay on Tradition 4, in "AA
of Age" and in the book "Not God." So it seems grounded on
The book "Not God" (pg 107) states 1940 as the year of the
sobering up and the incident and correspondence.
Bill W states in "AA Comes of Age" (pgs 103-106) that the letter
card sent in by the super promoter was explicit to the notion in
Tradition 4 that each group has the right to be wrong.
My research on the history:
The short form of Tradition 4 reads "Each group should be autonomous
except in matters affecting other groups or AA as a whole."
The long form of Tradition 4 reads "With respect to its own affairs,
each AA group should be responsible to no other authority than its own
conscience. But when its plans concern the welfare of neighboring
groups also, those groups ought to be consulted. And no group,
regional committee, or individual should ever take any action that
might greatly affect AA as a whole without conferring with the
Trustees of the General Service Board. On such issues our common
welfare is paramount."
In a March 1948 Grapevine article Bill W wrote that the long form of
Tradition 4 repeats and specifically emphasizes the spiritual
principles contained in both Traditions 1 and 2. There is a great deal
of repetition in the Traditions. It's not always evident in the short
form but is very prominent in the long form of the Traditions.
The 12and12 Tradition 4 essay states that over the years, every
conceivable deviation from AA's 12 Steps and Traditions has been
tried. That shouldn't be a surprise - alcoholics are an extreme
example of self will run riot. These deviations, however, have also
created a body of trial and error experience that can be used to
Every group has the right to be wrong and is free to work out its own
customs, meeting formats, service structure and many other things. But
freedom also requires responsibility otherwise it becomes anarchy.
Each group is responsible to avoid any action that might harm others,
whether it's AA's common good, another group or a member. And there
"AA Comes of Age" (pg 96) states that "Implicit throughout
Traditions is the confession that our Fellowship has its sins. We
admit that we have character defects as a society and these defects
threaten us continually."
The experienced group understands that the Traditions are not
technicalities. They are proven guides that reinforce the primary
purpose of all AA groups and a way to maintain group harmony and
Tradition 3 allows any 2 or 3 alcoholics coming together as an AA
group to seek sobriety just about any way they like. They can disagree
with any or all AA principles and still call themselves an AA group.
In fact, any member can disagree with any or all AA principles and
still call himself or herself an AA member.
That's pretty heady stuff and sounds like risky business. But really
it's not. (Bill W also wrote in AA Comes of Age that) this kind of
liberty prevents AA from becoming a frozen set of dogmatic (or rigid)
principles that couldn't be changed even when obviously wrong. It's
our wonderful "democratic anarchy" and it does have checks and
balances and ways of sorting itself out.
For example, the 12and12 essay on Tradition 4 has a story about an early
group that had grandiose plans that predictably fell flat and went
down to failure. But it had a happy ending.
The story is about "Rule # 62" which is "Don't take yourself
seriously." A group in early 1940, decided to involve itself in just
about everything and anything. They had extravagant dreams of building
a huge alcoholic center that groups everywhere would want to
There were plans for a club on the ground floor. On the 2nd floor they
planned to have a treatment center and a special bank to hand out
money to alcoholics to pay their back debts and get them on their feet
again. Then on the 3rd floor they planned to have an alcoholism
education center. And that was only the beginning.
Of course, there was a super-promoter and power driver behind it all.
He wrote to the NY office to get an official AA charter for the
grandiose plans. The NY office advised him that it didn't issue any
kind of charters for any purpose and that similar adventures the
super-promoter had in mind had come to some very bad ends elsewhere.
Not the least bit fazed, the super-promoter set up 3 corporations and
became president of all 3 of them. As an added bonus he also appointed
himself manager of the club. All of this would take a lot of money and
of course it would be other people's money. In order to keep everyone
on the straight and narrow path they adopted 61 rules and regulations.
After a while confusion reigned supreme. The power-driver promoter and
members finally reached the point where they wished they had paid
attention to AA experience when first advised of it. And, upon
admitting defeat in a letter sent to the NY office, out of this was
born the famous rule #62 "Don't take yourself too damn seriously."
The 12and12 states that under Tradition 4 an AA group had exercised its
right to be wrong. It also did a service to AA by letting others know
what it did wrong and being willing to take the hard lessons they had
learned and apply them in a humble and good-natured manner. Even the
chief architect and super-promoter, standing in the ruins of his
dream, could laugh at himself. Bill W described that as the very acme
(high point) of humility.
[mailto:AAHistoryLovers@yahoogroups.com] On Behalf Of Archie Bunkers
Sent: Tuesday, August 01, 2006 3:33 PM
Subject: [AAHistoryLovers] Who was the "promoter" in the Rule 62
Who was this 'promoter member' who sent the Rule #62 story, or was
this an example of poetic license?
Early, the "Rule #62" story was sent to Bill W in a letter from a
chastened and humbled "promoter member."
(AACOA 103-104, 12and12 147-149, NG 107)
The story is a key part of the 12and12 essay for Tradition 4.
Yahoo! Groups Links
++++Message 3634. . . . . . . . . . . . The natural instincts in Oxford
From: Glenn Chesnut . . . . . . . . . . . . 8/9/2006 7:26:00 PM
Glenn F. Chesnut, "Changed by Grace: V. C. Kitchen, the Oxford Group,
A.A." (in press, to appear in October, 2006), page 162, note 94.
A. J. RUSSELL AND THE OXFORD GROUP
A. J. Russell, "For Sinners Only" (Tucson, Arizona: Hats Off
orig. pub, 1932), pp. 23-25, said that there were two basic natural
which were the desire for Sex and Money. Russell was not interested however
the kind of balancing approach which Bill W. used, where one tried to avoid
going to extremes in either direction.
In the case of the sex instinct, Russell stated that "any perversion of
thought or word or deed" and all "the lusts of the flesh"
were to be put down
and totally removed. The young men at Oxford University were told that
masturbation was sinful, and we know that Frank Buchman believed that he
"change" homosexuals and transgender people, although there is no
he ever did any long term follow-up (a three-year or five-year follow-up) on
those whom he believed he had changed.
Russell attempted to dress up this old rigid, puritanical approach in the
Freudian psychiatric language by saying that this was to be done, not by
"suppression, but sublimation." To begin with, he got the Freudian
wrong! He should have said "not by REPRESSION but by suppression and
sublimation." And although Freud -- who had to survive in the
Catholic milieu of Vienna -- had to state publicly that some people could
in total chastity by sublimating all their sexual desires, Freudian
psychiatrists when working with patients did not usually see that as a
option, particularly with younger people.
In the case of the natural desire for money (as a means to obtain food,
clothing, and housing), Russell simply stated that "if no work was
then we must live on Faith and Prayer," and gave numerous examples of
Group workers who seem to have survived for long periods of time, without
holding any kind of salaried job at all, on donations, gifts, and grants
people who wanted to support their evangelistic work. We also must remember
Pottery," with the addition of more examples of this beautiful pottery
from a private collection.
*History of La Luz Pottery*
La Luz Pottery was founded in1929 by *Rowland Hazard*, of Rhode
Island. Coming from a wealthy family who owned the Allied Chemical
Company, Hazard first was introduced to New Mexico in the early 1920's
while on his way to California. Car trouble forced him to stop at La
Luz. Entranced by the mountains and beauty and desert climate, he
learned what he could about the area from the managers of the La Luz
Lodge, Mr. and Mrs. Charles Sutton.
He returned in 1929 and bought land and water rights in La Luz
Canyon. As he began construction on his new summer home, he wanted
better quality roof tiles. Consequently, he experimented with the
different clays of the area, and found the perfect source right there in
La Luz Canyon. He confirmed his beliefs with extensive testing done in
California and back East, all attesting the superior quality of the clay.
Seeing the potential for a new business, he founded the La Luz Clay
Products Company, with its office in New York and its factory in La
Luz. As he had the workshop complex built, he hired Thomas Walker from
New York State college of Ceramics to be resident manager and Professor
Cornelio Rodriguez of Guadalajara, Mexico, to serve as chief potter. The
remainder of the staff was hired locally.
La Luz Clay Products Company was a success. Hazard visited only
occasionally as he oversaw other ventures throughout the country,
leaving his New Mexico operation in the capable hands of his staff.
The success of the company came from the superior quality of the
products. The staff used scientific processing to mix various types of
clay combined with creative designs and formations for their tiles and pots.
What made the products special was the clay. One ceramic engineer
commented to Hazard that the roof tiles he was inspecting gave out a
beautiful tone like a bell when struck. The staff scientifically mixed
the clays to get the nearly perfect quality needed. The La Luz Clay
Product"s catalog described the clay as having "an individual
of warm pink It is truly typical of the name LA LUZ "the Light,"
its rich coloring has a life and light, and its soft tints react
delicately to atmospheric conditions, causing the pottery to change in
color . . . now deepening, now paling, in a most interesting manner."
Their reputation quickly grew. Their first product was roof tiles,
and soon they appeared on several New Mexico buildings in the Mission
Revival style. Some of the foremost architects specified the use of La
Luz roof tiles.
By the mid-1930's the La Luz company had expanded its product line
to include floor tiles, urns, and a variety of decorative pots, from
small to large and plain to decorative. The chimney pots were the
smallest and simplest, while the strawberry pots were among the largest
(some up to six feet in height) and most complex.
Now at the TBHS Museum you can see examples of the variety of
products from the La Luz Clay Products, from the roof tiles, to
strawberry pots, to lamps. Be sure to come by and see this temporary
exhibit. For more information, call the Museum at 505-434-4438.
Hope this will be of use for you and all who enjoy our history.
[Non-text portions of this message have been removed]
++++Message 3637. . . . . . . . . . . . RE: 90 meetings in 90 days