The following meetings (GB) are listed on various "Primary Purpose/Back to Basics" directories (prominent amongst which is the Dallas Primary Purpose movement). The directories themselves are accessed via websites (some identifying themselves as being associated with Alcoholics Anonymous, others not so). These sites carry quite explicit, misleading and unproven information on AA and on AA recovery rates (and this to AA's detriment). This has have been brought to their attention by aacultwatch (together with evidence to the contrary - see following links: AA recovery rates; Primary Purpose - so far we have received no response). The inclusions of such separate directories are contrary to AA traditions and moreover a clear breach of one of AA's three legacies ie unity. We consider these groups (and the groups included in their directories) as being divisive, dishonest, and quite disingenuous, and moreover so far removed from the guiding principles of AA as to no longer constitute genuine AA groups. We are quite aware that some groups which propagate this misleading propaganda do not use either of the above titles in their group names. Equally however there are those that do utilise these denominations but which are in no way associated with this perversion of AA; this question must be left finally to each individual to make the appropriate judgement. However we would advise newcomers (and those who are in contact with newcomers) to be aware that groups which bear such titles (as well as those that use the terms "Big Book Study group", "Newcomers" or "Beginners" meetings, “Road to Recovery” - but bearing in mind the above caveat) should be approached with some caution. The profiles of these cult groups have been covered in some detail on our website.
England
Primary Purpose Big Book Study Group
Beckenham, Kent
Wednesday 19:15 hours
Downham Way Family Church
Line by Line Big Book Study Group
Brighton
East Sussex
The Crypt
St. George's Church
St. George's Road
Thursday 6:30 – 7:30 pm
Primary Purpose Group
Brighton, UK
Monday 7.30pm Millview Hospital
The Coleshill Primary Purpose Group
Coleshill near Birmingham
Sacred Heart Church
Wednesday 8:00 PM
The Halifax Primary Purpose Group
Halifax, West Yorkshire
The Ebenezer Centre
St. James Road
Maldon Big Book Study Group
Maldon, Essex
Eccles Big Book Study Group
Eccles, Manchester UK
Tuesday at 8:00 PM
Friends Meeting House
The Polygon, off Wellington Road
Eccles, Salford
Primary Purpose Big Book Study Meeting
259 Pitsmoor Road
Sheffield,
Mondays 7pm - 8.30pm
Southsea, Portsmouth
Monday
7:00-8:00 pm Back To Basics Meeting
St Simon's Church
Waverley road,
Southsea, Portsmouth
Southport Tuesday
8:00 pm-9:00pm. Back To Basics Meeting
Quakers Meeting Rooms
Court Road
Southport
Barnoldswick, Lancashire Tuesday
7:30-8:30 p.m. Back To Basics Meeting
Holy Trinity Church,
Skipton Road,
Barnoldswick
Women's Primary Purpose Group (Enfield)
Enfield, Middx
St Andrew's Parish Hall, Room 3, Silver Street
Tuesdays 7:30pm - 9:00pm
Enfield Primary Purpose Big Book Study
Enfield, Middx
Convent of the Holy Family
London Road
Saturdays 7:00pm - 8:00pm
AA Primary Purpose Big Book Study Group
Perranuthnoe, Cornwall
Wednesday 7.30-9.00pm
Perranuthnoe Church Hall
Purley There Is A Solution Big Book Study Group
Purley – South London & Surrey
Purley Reform Church
Brighton Road
Mondays 8:00 PM
Sunday Night Big Book Study Group
Stratford on Avon
Mulberry Street
Sunday - 7:30 – 9:00 PM
Toddington Primary Purpose
Toddington
Saturday 7:00 PM
Scotland
Aberdeen Big Book Workshop
Aberdeen
Thursday 7.30 - 9pm
St Peters Roman Catholic Church
Castlegate
Aberdeen
Wednesday
8:00-9:30 pm Back To Basics Meeting
St Marks Church
Rosemount Viaduct
Big Book Study Meeting
Edinburgh
Monday 8pm,
Apostolic Church Hall
New Street, Musselburgh
Priesthill Big Book Study,
Priesthill Community Hall
Priesthill Road
Pollok
Glasgow
Big Book Study Meeting
Edinburgh
Monday 8pm,
Apostolic Church Hall
New Street, Musselburgh
Motherwell Primary Purpose Group
Motherwell
The Baptist Church
Windmill Road
Monday night 8pm
Big Book Study
Dundee
Lochee West
Monday night 8pm
Wales
Johnston Primary Purpose Big Book Study
Johnston
Pembrokeshire
at "The Oasis”
Near Johnston Baptist Church
Tuesday evenings 8.00pm to 9.30pm
Monday, 27 December 2010
Tuesday, 21 December 2010
Another alternative “”Alcoholics Anonymous”(?) gathering
This one is coming up in the near future in the East Lancashire area and apparently under the auspices of the relevant Intergroup. Interestingly the website advertising the event (with its own music backing track!) indicates that this second incarnation is being launched “this time with the support of Inter-Group”, which would suggest that its first appearance on the world scene did not quite have that sanction. The occasion is paraded before us with the sort of marketing language you would expect from your average estate agent: ”Due to the success of the first event and huge enthusiastic demand from members we are excited to annouce [sic] the date for the second Open AA gathering ..” blah blah blah. Barely unable to contain our excitement already we are roused to what can only be described as a frenzy by the remainder of the sales pitch: “We have a guest speaker from Houston, Texas, a 12 step workshop, a Sponsorship workshop, a shared platform meeting with AA and ALANON members as well as a sobriety countdown with a special Big Book presentation. It promises to be a great day!” We have to say that the ticket price is quite modest - “only £6 each with a buffet meal included” but unfortunately you will be paying for your “drinks, tea, coffee” (and given the typical consumption of these by your average AA member this should be a nice little earner!). Additionally for those unfortunates amongst you who can't scrape up the requisites - never fear - a “limited number of service opportunities” have been made available so that you can work your passage! We do hope that the “trusted servants” are suitably attired for their duties – smocks and jerkins perhaps!
From our point of view the most significant item of course is the “guest speaker from Houston” (ie. Primary Purpose – see here for further information on this branch of the cult) (The website does point out that: ““No speakers will be paid fees or overseas travel expenses” and “a set of certified accounts will be made available” (although the statement does not exclude reference to all expenses, nor to whom these certified accounts will be made available)). Apparently during the day there will be two workshops - one on sponsorship and another on 12 Step work with both presented by a “guest speaker”. Since only one of these is mentioned in the advertising blurb we have to assume that this is the same person in both instances. The schedule for the day indicates that the “gathering” will last for some nine hours in total with no less than four hours being devoted to these two workshops; the remainder of the schedule is relatively uncontentious.
We contacted both the organiser of this event and the intergroup. The latter did not reply so we have to assume it's either deceased or gone into early hibernation. The former did come up with a polite but anodyne holding response but since then nothing. We made the usual points with regard to breaches of the Traditions etc etc but really expected nothing more than what we got – a blank silence!
By the way the site suggests: “Why not bring a newcomer!” We can think of a hundred reasons why not!
Cheers
The Fellas
From our point of view the most significant item of course is the “guest speaker from Houston” (ie. Primary Purpose – see here for further information on this branch of the cult) (The website does point out that: ““No speakers will be paid fees or overseas travel expenses” and “a set of certified accounts will be made available” (although the statement does not exclude reference to all expenses, nor to whom these certified accounts will be made available)). Apparently during the day there will be two workshops - one on sponsorship and another on 12 Step work with both presented by a “guest speaker”. Since only one of these is mentioned in the advertising blurb we have to assume that this is the same person in both instances. The schedule for the day indicates that the “gathering” will last for some nine hours in total with no less than four hours being devoted to these two workshops; the remainder of the schedule is relatively uncontentious.
We contacted both the organiser of this event and the intergroup. The latter did not reply so we have to assume it's either deceased or gone into early hibernation. The former did come up with a polite but anodyne holding response but since then nothing. We made the usual points with regard to breaches of the Traditions etc etc but really expected nothing more than what we got – a blank silence!
By the way the site suggests: “Why not bring a newcomer!” We can think of a hundred reasons why not!
Cheers
The Fellas
Wednesday, 15 December 2010
Christmas is coming! Yeah we noticed.....
Seriously though.... an AA member drew the following link to our attention which might be worth considering before you get well and truly stuck into the festivities …. Cooking with alcohol? Maybe not!!
http://en.wikipedia.org/wiki/Cooking_with_alcohol
http://en.wikipedia.org/wiki/Cooking_with_alcohol
Friday, 10 December 2010
I've never had a bad day
My earliest encounters with the Vision cult were in the late 1980's. I occasionally attended a meeting in Collingham Gardens near Earls Court tube. This meeting was called the "Joys of Recovery". I would hesitate to call this meeting a cult. The Vision cult didn't really exist back then - it hadn't fully developed yet. But the "Joys" was certainly a prelude to things yet to come. There was also a meeting at Pont Street in Knightsbridge on a Monday night. David B, founder of the Vision cult, and his band of followers could be found at both these West London meetings. They were a distinctive presence. David would sit at the back of the room chain smoking, surrounded by a coterie of eerily smiling young men, each with a somewhat vacant and far-away expression on his face.
David B was infamous for claiming that he had never had a bad day. "I got sober in 1975 and haven't had a bad day since". he proclaimed robustly. Many were impressed by this outlandish statement, including, I must admit, myself. His confident manner seemed full of conviction and gratitude, and a refreshing change from the "me, myself, and my misery" brigade (as I then called them) that one could hear at some other meetings. I thought those meetings were boring, lack-lustre and uninspirational. Back then I was long on demands and expectations from others, and short on patience, tolerance, love and understanding. I was what is referred to in the AA literature as a "bleeding deacon". I wanted everyone to be "well" according to my definition of well, and my definition of well was that you must always feel happy, and never feel sad. Life was either black or white, never both. This is a false expectation and analysis of course. It lacks humility, understanding and acceptance of the human condition.
Many people found David B to be annoying and dishonest. Whatever one's opinion, he certainly had the knack of grabbing attention. "David says that because he wants to show you how grateful he is" explained a very over-dressed lady at the Joys meeting. "Isn't he simply wondrous, darling" she added. Yes, indeed, there were definitely strong elements of showing off and attention seeking going on at Collingham Gardens in the late 1980's.
In the years since I left Vision, and grew up, I have reflected on this phrase "I have never had a bad day". Of course, our literature, including the Big Book, does not promise us that we will never have a bad day. The Big Book states that we will "know a new freedom and a new happiness". But that is not the same thing as saying that "we will NEVER have a bad day" No one can make such a promise. And thereby lies the issue. NO ONE can make such a promise. Also no one can verify if the person proclaiming to "never have had a bad day" is actually telling the truth. I shared it myself at Vision several times and I know that, deep in my heart, it just didn't feel right. I felt I was pretending in order to impress. I felt I was engaging with a deception. I stopped saying it and felt all the better for not doing so.
My later experience in recovery has left me with the realisation that the hype "I've never had a bad day" is nothing more than a confidence trick and a mechanism for controlling others.
And this is how it works: - You tell me that you have never had a bad day. Now this grabs me, and makes me feel that I am missing out on something. Like all human beings, I sometimes experience fears and insecurities, and this phrase "never had a bad day" seems to highlight my own inadequacy, real or imagined, in the face of your perfection. So I begin to turn to you for comfort and guidance, and, if you are convincing, charming and persistent enough, (and I am weak, uninformed, and unable to resist), I willingly allow you to take over and manage my life so that I can be like you - supposedly never having a bad day. Thus begins my new life of co-dependency upon you. Of course you have to keep telling me that you have never had a bad day or the whole illusion will rapidly evaporate. So, in a way, you are trapped too. And on and on it goes - a seemingly helpless cycle of dependency and control. And all based upon exaggerations, dishonesty, insecurity and attention seeking. And it can go on for years.
If I am lucky the cycle will be broken. Thankfully this happened in my case. I now know that I am just an ordinary bog standard human being and we humans experience good days and bad days. Even the most exalted among us - Queen Elizabeth II for example - is known to have the occasional bad turn. In fact I recall Her Majesty having an entire year of truly awful days in 1992 - her "annus horribilis" as she herself called it. Most people recognise that good days and bad days are part of the normal ebb and flow of life. It is only emotionally immature addicts, who, like spoilt children always looking for self-gratification, need every day to be perfect, and everyone, including themselves, to be flawless. It has been my experience that cult members, and their sponsors, are really no more happy than the rest of us. Within the environment of the cult they have developed a neurotic compulsion to project an image and narrative about themselves in which they must never be seen as anything less than perfect. Cults like Vision harness this pride and delusion, and use it to make members feel good about themselves. Trying to "feel good" by engaging with an illusion is exactly what addiction is all about.
For me real recovery is about moving on from such fantasies and illusions. "The attempt to avoid legitimate suffering lies at the root of all emotional illness" writes Scott Peck, author of "The Road Less Travelled". And the Big Book talks about the "certain trials and low points ahead" (AA page 15 "Bill's Story). "No pain, no gain" as the saying goes, and to a large extent this is true. Of course some pain, like physical pain for example, can be relieved by the services of a good doctor. But emotional pain is not so easy. Emotional pain is not optional. It is part of the natural and unavoidable processes of life.
But emotional pain also nudges me into a sacred task - to love and accept myself; to care for myself; to nurture my recovery, and to be honest and true to what I really believe. Furthermore the AA Program gives me permission to access a Higher Power (or Powers) of MY understanding, and thereby gain strength and wholeness from this unique spiritual and healing relationship.
Cults like Vision don't allow people to grow up and move on. They psychologically trap and imprison people. They marginalise the concept of a healing, loving and liberating Higher Power to the status of an "also ran", or even less. Rather they focus on the false idols of a sponsor and a group. This is part of the reason they are so dangerous and damaging. One of the most poisonous effects of my involvement in Vision was that it distracted and obstructed my relationship and understanding of my own Higher Power. Why bother accessing and getting to know my Higher Power better, when all I need do was ring up a cult sponsor and he would tell me what to do, say, think, feel or even believe. Talk about personal Higher Powers, or God as I understand that term, was certainly not liked at Vision. It was always "my sponsor said this" or "my sponsor said that" or "my sponsor told me to do this". I think the worst one for me was "my sponsor said it doesn't matter who or what my Higher Power is". Well, actually it does matter very much to me! The Big Book clearly says it has to make sense to the newcomer (AA page 93 "Working with Others") and that is should be a Power of my own conception and understanding (page 47) and not a human power (page 60 and pages 99/100). Cult Sponsors who tell their sponsees it doen't really matter what their Higher Power is are presenting themselves as a higher power by default. The Big Book clearly asks us to think carefully about these matters and ask ourselves what spiritual terms really mean to us as individuals.
In my experience cult sponsees become effectively infantilized by their controlling sponsors. Cult sponsors become isolated, narcissistic, grandiose control freaks; emotionally petrified individuals whose chief satisfaction in life is to seek out fully compliant victims for their compulsive need to control. Over time they build up hierarchical groups of regimented clones centered around an unaccountable chief sponsor or guru, and his subordinates. And all this under the cover of "helping others".
These cult sponsors can become arrogant and intolerant in the extreme. I remember a leading member of the Vision cult telling me that he thought intolerance was a good thing. He meant it. He was attempting to justify himself cross-sharing some guy who had shared in a meeting that he was going through a difficult patch. This happened about 10 years ago. I really didn't want what this individual (whom some call the "Icon") had back then, and I want what he has even less now. I actually feel sorry for him. It is truly tragic that someone who came to AA looking for help, was subsequently mesmerized by a sick personality (David B), and ended up so frigid and narrow in outlook, and with all the outward sensitivity and emotional development of a dalek.
Over time some of these cult sponsors can even become abusers and violent bullies. These grossly puffed-up individuals are looked upon as infallible demi-gods in their home groups. Meanwhile, back in the real world, they are committing adultery, or beating up on their girlfriend in private. Or posting puerile insults and libellous lies on internet forums and social network sites. Or within AA they are threatening other AA members who dare to challenge them; or who have the temerity to obstruct their plans of increased empire. Others are prone to temper tantrums and fits of rage. I personally witnessed one of David B's temper tantrums after a group conscience didn't go his way. Read the aacultwatch site for further details of the behaviour of these criminal dry drunk little monsters.
It doesn't have to be that way. Ironically, and happily, my life has been so much better OUTSIDE the cult, and their shallow "I've never have a bad day" cult-speak. In fact I've come across much more balanced and naturally happy people within the mainstream of AA.
Today I try to accept life on life's terms. It really isn't such a big deal for me any more. I don't need to impress anyone. I am free, and I mean REALLY free. I simply stay sober by not picking up a drink one day at a time, I trust my Higher Powers, and I try to live life to the full. Life is not a never changing formula written on a prompt card to be followed rigidly. Life is a constantly changing process of growth, balance and wholeness. It has light and dark. Bright colours and shades of grey. Good and bad. Happy and sad. Heat waves and cold spells. High points and low ebbs. Frivolity and reflection. Good humoured laughter and sorrowful weeping. And much, much more besides !
Enjoy the journey of a free and sober life !
Love and Light to you ! T.S.
aacultwatch forum
(Our usual thanks to this AA member for their contribution)
Friday, 3 December 2010
Potential candidates for our Cult: Where to Find
We have received complaints about the following groups from a number of sources over the last few months. As usual always happy to hear views for and against.
Apparently the “Design for Living” franchise is opening up another branch in Newbury, Berkshire. This group is using the Wimbledon Template so presumably it will carry the same disclaimer: “The Design for Living AA Group.co.uk has neither been approved or endorsed by and is not affiliated with Alcoholics Anonymous World Services, Inc. or any AA Service entity of any country” – so the question is: is it or isn't it an AA group? We think not! Whatever the case no doubt the newcomer will be faced with a table load of home-grown wisdom (non-conference approved literature, CDs etc) together with plenty of suggestions to help them along their way to utter confusion.
Next we have received a series of complaints about a cluster of groups in the Ealing area that would seem to be associated with the Visions gang. These are based at Bayham Road and bear all the hallmarks of a cult group. Slogans, literature, prompt cards etc are produced in prodigious quantities (none of which are conference approved nor indeed is this fact indicated on the “packaging”). Apparently the “personality” running these meetings has taken the “Misery is Optional” slogan one step further; even Pain is Optional now. Someone had better alert the British Medical Association – their services will no longer be required! The “lynch pin” of the group also (so it is suggested) has a regular slot in Share magazine. The publication must be in bad shape indeed to accept submissions from such sources!
We have also been notified of two more meetings carrying the Primary Purpose message (as opposed to the AA message). One of these is based in Loughton Essex, the other in Hertford. We drew to the attention of one of the supporters of these groups the article on the Primary Purpose movement (both here and in the US) together with an analysis of AA recovery rates (about which the PP movement knows little but has much to say!), both of which are presented under the Links section of our website. We received our usual reply: a deafening silence! This is an honest enough response since actually there is NO answer to these devastating analyses of the cult.
Finally, and perhaps more seriously (given the content of an email attachment which we received - see below), we have through our researches discovered that the Hampton Wick (Friday meetings - previously Kingston Hill) group also have connections with the cult, and the following document was sent to us which is said to emanate from there. (Click here). Interestingly precisely the same set of “suggestions” cropped up about three years ago in association with a cult group in North London. Put simply it is a “voyeur's charter” (and with paedophiliac tendencies). Hardly a coincidence!
Over to you
Cheers
The Fellas
Apparently the “Design for Living” franchise is opening up another branch in Newbury, Berkshire. This group is using the Wimbledon Template so presumably it will carry the same disclaimer: “The Design for Living AA Group.co.uk has neither been approved or endorsed by and is not affiliated with Alcoholics Anonymous World Services, Inc. or any AA Service entity of any country” – so the question is: is it or isn't it an AA group? We think not! Whatever the case no doubt the newcomer will be faced with a table load of home-grown wisdom (non-conference approved literature, CDs etc) together with plenty of suggestions to help them along their way to utter confusion.
Next we have received a series of complaints about a cluster of groups in the Ealing area that would seem to be associated with the Visions gang. These are based at Bayham Road and bear all the hallmarks of a cult group. Slogans, literature, prompt cards etc are produced in prodigious quantities (none of which are conference approved nor indeed is this fact indicated on the “packaging”). Apparently the “personality” running these meetings has taken the “Misery is Optional” slogan one step further; even Pain is Optional now. Someone had better alert the British Medical Association – their services will no longer be required! The “lynch pin” of the group also (so it is suggested) has a regular slot in Share magazine. The publication must be in bad shape indeed to accept submissions from such sources!
We have also been notified of two more meetings carrying the Primary Purpose message (as opposed to the AA message). One of these is based in Loughton Essex, the other in Hertford. We drew to the attention of one of the supporters of these groups the article on the Primary Purpose movement (both here and in the US) together with an analysis of AA recovery rates (about which the PP movement knows little but has much to say!), both of which are presented under the Links section of our website. We received our usual reply: a deafening silence! This is an honest enough response since actually there is NO answer to these devastating analyses of the cult.
Finally, and perhaps more seriously (given the content of an email attachment which we received - see below), we have through our researches discovered that the Hampton Wick (Friday meetings - previously Kingston Hill) group also have connections with the cult, and the following document was sent to us which is said to emanate from there. (Click here). Interestingly precisely the same set of “suggestions” cropped up about three years ago in association with a cult group in North London. Put simply it is a “voyeur's charter” (and with paedophiliac tendencies). Hardly a coincidence!
Over to you
Cheers
The Fellas
Saturday, 27 November 2010
Tradition Nine
Short form:
"Nine—A.A., as such, ought never be organized; but we may create service boards or committees directly responsible to those they serve."
Long form:
"9.—Each A.A. group needs the least possible organization. Rotating leadership is the best. The small group may elect its secretary, the large group its rotating committee, and the groups of a large metropolitan area their central or intergroup committee, which often employs a full-time secretary. The trustees of the General Service Board are, in effect, our A.A. General Service Committee. They are the custodians of our A.A. Tradition and the receivers of voluntary A.A. contributions by which we maintain our A.A. General Service Office at New York. They are authorized by the groups to handle our over-all public relations and they guarantee the integrity of our principal newspaper, the A.A. Grapevine. All such representatives are to be guided in the spirit of service, for true leaders in A.A. are but trusted and experienced servants of the whole. They derive no real authority from their titles; they do not govern. Universal respect is the key to their usefulness."
Comment: A fairly straightforward pair of statements and mostly unambiguous (although in the case of Alcoholics Anonymous Great Britain the General Service Office is based in York and the home-grown version of Grapevine is Share magazine). The key phrases presented here are "least possible organisation", "trusted and experienced servants" (who do not "govern"), and who are, moreover, "DIRECTLY responsible to those they serve". (our emphasis). "Least possible organisation" does go some way to ensuring that the development of formal power hierarchies and the corresponding evil of bureaucratisation are minimised. Unfortunately we would argue that the trend seems to be in the other direction especially with the establishment of the largely unnecessary Regional structure in Great Britain (which we will discuss in more detail at a later date). Moreover it is difficult to see quite how it is possible for these “leaders” to be “DIRECTLY responsible to those they serve” where there do not appear to be any mechanisms (or even forums) in place by which such accountability might be demonstrated (we assume here that the two concepts ie. responsibility and accountability, are necessarily indivisible.
Finally, of course, such principles (even in their currently attenuated forms) are entirely inimical to the 'philosophy' of those cult groups that have infiltrated the fellowship. Their emphasis on “sponsorship idolatry” (which concept has in many instances been elevated to such a position as to be regarded as an adequate substitute for that of Higher Power) has produced precisely the kind of hierarchy that this tradition was intended to forestall, with an almost 'professional' class of members (and we include here the circuit speaker brigade) who seem to have attributed to themselves not only some kind of “specialist” - if not esoteric - knowledge concerning the programme but assigned to themselves moreover the authority - and the right - to “suggest” (note: “suggest” is cult-speak for “direct”) how AA members should conduct their lives, and with virtually no “nook or cranny” remaining exempt from the scrutiny of these self-appointed “experts”. The arrogance of these individuals has to be seen to be believed but their general lack of any kind of humility or even “true perspective” might easily be summed up (and exemplified) in the words of David B (the originator of one arm of the cult in Great Britain) when he addressed one of his less compliant sponsees with the immortal words: “If I want an opinion from you I'll give it to you”.
Cheerio
The Fellas
"Nine—A.A., as such, ought never be organized; but we may create service boards or committees directly responsible to those they serve."
Long form:
"9.—Each A.A. group needs the least possible organization. Rotating leadership is the best. The small group may elect its secretary, the large group its rotating committee, and the groups of a large metropolitan area their central or intergroup committee, which often employs a full-time secretary. The trustees of the General Service Board are, in effect, our A.A. General Service Committee. They are the custodians of our A.A. Tradition and the receivers of voluntary A.A. contributions by which we maintain our A.A. General Service Office at New York. They are authorized by the groups to handle our over-all public relations and they guarantee the integrity of our principal newspaper, the A.A. Grapevine. All such representatives are to be guided in the spirit of service, for true leaders in A.A. are but trusted and experienced servants of the whole. They derive no real authority from their titles; they do not govern. Universal respect is the key to their usefulness."
Comment: A fairly straightforward pair of statements and mostly unambiguous (although in the case of Alcoholics Anonymous Great Britain the General Service Office is based in York and the home-grown version of Grapevine is Share magazine). The key phrases presented here are "least possible organisation", "trusted and experienced servants" (who do not "govern"), and who are, moreover, "DIRECTLY responsible to those they serve". (our emphasis). "Least possible organisation" does go some way to ensuring that the development of formal power hierarchies and the corresponding evil of bureaucratisation are minimised. Unfortunately we would argue that the trend seems to be in the other direction especially with the establishment of the largely unnecessary Regional structure in Great Britain (which we will discuss in more detail at a later date). Moreover it is difficult to see quite how it is possible for these “leaders” to be “DIRECTLY responsible to those they serve” where there do not appear to be any mechanisms (or even forums) in place by which such accountability might be demonstrated (we assume here that the two concepts ie. responsibility and accountability, are necessarily indivisible.
Finally, of course, such principles (even in their currently attenuated forms) are entirely inimical to the 'philosophy' of those cult groups that have infiltrated the fellowship. Their emphasis on “sponsorship idolatry” (which concept has in many instances been elevated to such a position as to be regarded as an adequate substitute for that of Higher Power) has produced precisely the kind of hierarchy that this tradition was intended to forestall, with an almost 'professional' class of members (and we include here the circuit speaker brigade) who seem to have attributed to themselves not only some kind of “specialist” - if not esoteric - knowledge concerning the programme but assigned to themselves moreover the authority - and the right - to “suggest” (note: “suggest” is cult-speak for “direct”) how AA members should conduct their lives, and with virtually no “nook or cranny” remaining exempt from the scrutiny of these self-appointed “experts”. The arrogance of these individuals has to be seen to be believed but their general lack of any kind of humility or even “true perspective” might easily be summed up (and exemplified) in the words of David B (the originator of one arm of the cult in Great Britain) when he addressed one of his less compliant sponsees with the immortal words: “If I want an opinion from you I'll give it to you”.
Cheerio
The Fellas
Sunday, 21 November 2010
AA founders debated approach in the original manuscript
(by Lindsay Barba, Associate Editor, Addiction Professional)
"Long before word processors gave us the luxury of tracking our text edits for the next reader, Bill Wilson, founder of Alcoholics Anonymous (AA), passed around 400 physical copies of his recovery doctrine for revisions and suggestions. Afterward, he and a few of his colleagues copied the most significant of those contributions onto one manuscript, which would eventually become AA's Big Book -- a text used faithfully by addiction professionals and those in recovery since its first publication in April 1939.
The Big Book went on to sell over 20 million copies worldwide, but the original manuscript and its many contributions remained hidden from public view. It was stored in Bill and Lois Wilson's home until 1978, when Lois passed the manuscript on to friend Barry Leach, who maintained its privacy for 30 more years.
The manuscript eventually went up for auction in 2007 and was secured by Ken Roberts for $850,000. Roberts then presented the manuscript to Hazelden, who will release the book in two editions, one cloth and one leather-bound, this October.
"It's arguably one of the most important books of the 20th century as it relates to addiction and recovery," says Nick Motu, senior vice president of Hazelden and publisher at Hazelden Publishing. "To those that use the Big Book and the 12 Step process as core to their profession, it would be very interesting for them to understand what went into the conceptual beginnings of the 12 Step model of treatment."
The manuscript shows text revisions and comments inked in a variety of colors, indicating the work of four to eight core contributors that Hazelden will identify in its release this fall. "Readers … will see the rejected suggestions, inserts, crossed-out comments, and then last minute changes," Motu says.
Along with the original manuscript, Hazelden's editions will include:
Comments from leading archivists in the margins;
Two essays by Big Book and AA historians;
Annotated notes on the text;
A publication timeline; and
A 1954 speech by Bill Wilson on the making of the Big Book.
Debate over spirituality uncovered
Though it's no secret to the addiction profession, much debate arose over how AA would present its principles, which relied heavily on religion.
"Of special interest in the manuscript will be the debates that occurred … over the role of religion and spirituality in AA," says Motu. "Bill Wilson really was adamant about making AA spiritual rather than religious, and you will see that not only in the comments of those that were accepted but also of those that were rejected."
For example, on the opening page of Chapter 5, one contributor noted that ideas in the text "should be studied from the mold angle." Fred Holmquist, historian and director of Hazelden's The Lodge Program, attributes this commentary to the fellowship's fear of triggering newcomers' religious prejudices.
"It talks about their understanding that religions sometimes pour people into a mold, and it's a little bit one-size-fits-all," he says. "Typically, alcoholics had not found relief from alcoholism in their religions, yet some had, but the idea was that they did not want to arouse religious prejudice that already existed in people."
Click here for larger image
Similarly, another contributor makes a note of "His Divine Consideration" across the bottom of the page near Step 9, which states, "Made direct amends to people wherever possible, except when to do so would injure them or others." To Holmquist, this reference is still obscure, but he has some speculations.
"If it's referencing Step 9, then the idea of doing what you need to do unless it will injure them or others would be a matter of Divine Consideration," he says. "They were avoiding the density of religious-sounding language, and that would be an example of somebody maybe noting what spiritual or religious principle it represented, simultaneously written in pragmatic language."
From "prescribing" to "describing" a program of recovery
Widespread changes in the manuscript signal AA's decision to avoid prescriptive language -- such as "you should do this" -- in favor of descriptive language -- such as "we did this." Holmquist says this typifies AA's strategy of addressing the newcomer with gentleness and accessibility while maintaining respect for the medical community.
"They were respecting the attitude of the newcomer as perhaps being defensive or quick to run," he says. "Also, to other professionals, it was clear they took out specific references that could make the authors sound like they were prescribing medical or psychiatric or psychological recommendations."
Holmquist attributes the original use of a prescriptive voice as the result of the founding members' sincerity and seriousness about their program of recovery. "Their heart was right, but they realized in looking at it that it would probably be overwhelming for a newcomer to look at and think, ‘I have to do all of this stuff,'" he says. "So they just reverted to sharing what they did, which is what I think is at the heart of attraction not promotion."
Click here for larger image
This is evident in the paragraph following the final step on page 31, where the original text read: "You may exclaim, what an order! I can't go through with it!" The contributors changed this to, "Many of us exclaimed," which allows the newcomer to share in the original AA fellowship's own experience of feeling overwhelmed by the program's requirements.
"These people realized it was far more pragmatic to … settle for doing a little bit better each day," Holmquist says. "That's why the idea of this being both a program of action and a fellowship is so important, because you get so much from the combination of both versus just one.""
"Long before word processors gave us the luxury of tracking our text edits for the next reader, Bill Wilson, founder of Alcoholics Anonymous (AA), passed around 400 physical copies of his recovery doctrine for revisions and suggestions. Afterward, he and a few of his colleagues copied the most significant of those contributions onto one manuscript, which would eventually become AA's Big Book -- a text used faithfully by addiction professionals and those in recovery since its first publication in April 1939.
The Big Book went on to sell over 20 million copies worldwide, but the original manuscript and its many contributions remained hidden from public view. It was stored in Bill and Lois Wilson's home until 1978, when Lois passed the manuscript on to friend Barry Leach, who maintained its privacy for 30 more years.
The manuscript eventually went up for auction in 2007 and was secured by Ken Roberts for $850,000. Roberts then presented the manuscript to Hazelden, who will release the book in two editions, one cloth and one leather-bound, this October.
"It's arguably one of the most important books of the 20th century as it relates to addiction and recovery," says Nick Motu, senior vice president of Hazelden and publisher at Hazelden Publishing. "To those that use the Big Book and the 12 Step process as core to their profession, it would be very interesting for them to understand what went into the conceptual beginnings of the 12 Step model of treatment."
The manuscript shows text revisions and comments inked in a variety of colors, indicating the work of four to eight core contributors that Hazelden will identify in its release this fall. "Readers … will see the rejected suggestions, inserts, crossed-out comments, and then last minute changes," Motu says.
Along with the original manuscript, Hazelden's editions will include:
Comments from leading archivists in the margins;
Two essays by Big Book and AA historians;
Annotated notes on the text;
A publication timeline; and
A 1954 speech by Bill Wilson on the making of the Big Book.
Debate over spirituality uncovered
Though it's no secret to the addiction profession, much debate arose over how AA would present its principles, which relied heavily on religion.
"Of special interest in the manuscript will be the debates that occurred … over the role of religion and spirituality in AA," says Motu. "Bill Wilson really was adamant about making AA spiritual rather than religious, and you will see that not only in the comments of those that were accepted but also of those that were rejected."
For example, on the opening page of Chapter 5, one contributor noted that ideas in the text "should be studied from the mold angle." Fred Holmquist, historian and director of Hazelden's The Lodge Program, attributes this commentary to the fellowship's fear of triggering newcomers' religious prejudices.
"It talks about their understanding that religions sometimes pour people into a mold, and it's a little bit one-size-fits-all," he says. "Typically, alcoholics had not found relief from alcoholism in their religions, yet some had, but the idea was that they did not want to arouse religious prejudice that already existed in people."
Click here for larger image
Similarly, another contributor makes a note of "His Divine Consideration" across the bottom of the page near Step 9, which states, "Made direct amends to people wherever possible, except when to do so would injure them or others." To Holmquist, this reference is still obscure, but he has some speculations.
"If it's referencing Step 9, then the idea of doing what you need to do unless it will injure them or others would be a matter of Divine Consideration," he says. "They were avoiding the density of religious-sounding language, and that would be an example of somebody maybe noting what spiritual or religious principle it represented, simultaneously written in pragmatic language."
From "prescribing" to "describing" a program of recovery
Widespread changes in the manuscript signal AA's decision to avoid prescriptive language -- such as "you should do this" -- in favor of descriptive language -- such as "we did this." Holmquist says this typifies AA's strategy of addressing the newcomer with gentleness and accessibility while maintaining respect for the medical community.
"They were respecting the attitude of the newcomer as perhaps being defensive or quick to run," he says. "Also, to other professionals, it was clear they took out specific references that could make the authors sound like they were prescribing medical or psychiatric or psychological recommendations."
Holmquist attributes the original use of a prescriptive voice as the result of the founding members' sincerity and seriousness about their program of recovery. "Their heart was right, but they realized in looking at it that it would probably be overwhelming for a newcomer to look at and think, ‘I have to do all of this stuff,'" he says. "So they just reverted to sharing what they did, which is what I think is at the heart of attraction not promotion."
Click here for larger image
This is evident in the paragraph following the final step on page 31, where the original text read: "You may exclaim, what an order! I can't go through with it!" The contributors changed this to, "Many of us exclaimed," which allows the newcomer to share in the original AA fellowship's own experience of feeling overwhelmed by the program's requirements.
"These people realized it was far more pragmatic to … settle for doing a little bit better each day," Holmquist says. "That's why the idea of this being both a program of action and a fellowship is so important, because you get so much from the combination of both versus just one.""
Friday, 19 November 2010
12-step manuscript rare glimpse into early AA
(By Associated Press Writer Leanne Italie - Tues., Sep 28, 2010)
"In 1939, about 5,000 copies of a book offering hopeless drunks a spiritual path to recovery through 12 steps were released by a fledgling fellowship of alcoholics.
They called it "Alcoholics Anonymous: The Story of How More Than One Hundred Men Have Recovered From Alcoholism."
Sales were dismal at first, but interest picked up in 1941 with help from a story in The Saturday Evening Post and grew into a recovery revolution for everybody from over-eaters and the over-sexed to gamblers and shopaholics.
More than 27 million copies of the so-called Big Book in more than 50 languages have been sold, but little was known about how the manual where none had ever existed was conceived. Did AA's co-founder Bill Wilson, a fallen New York stockbroker, really write much of it himself with the help of early adherents?
Turns out the group's bible was heavily vetted, as reflected in a working manuscript to be published Friday for the first time. Called "The Book that Started it All," the document is filled with cross-outs, inserts and notes, presumably based on feedback sought from about 400 hand-picked outsiders who included doctors and psychiatrists.
Some of the edits made it into print, especially in early chapters for fragile readers. Many others were rejected as the still-anonymous personalities behind the notes fretted over how to handle God and religion, a Higher Power "bigger than ourselves" and the influence of the Oxford Group, a religious movement embraced by Wilson and his fellow founder, Ohio physician Bob Smith, but later considered a preachy hindrance in working with problem drinkers.
"The goal was to increase the likelihood that there would be fewer distractions and fewer reasons for throwing the book across the room," said Fred Holmquist, a student of AA history and director of the Lodge Program for the treatment program Hazelden.
Hazelden's publishing arm was given high-resolution scans of the typed manuscript by its current owner, an Alabama businessman. They show off the mysterious edits and marginalia and are being published with commentary from AA historians. The manuscript passed to Wilson's widow, Lois, after he died in 1971 and has surfaced twice at auction since, including one sale for $1.56 million in 2004 to a California lawyer.
It's a rare glimpse into the inner-workings of an organization that was shrouded in mystery (some early members wore face masks when speaking in public) but remains the dominant force in addiction recovery.
"The spirituality side is what enabled the movement to grow very rapidly," said Nick Motu, a Hazelden senior vice president and head of the publishing division. "Had this been about religion, I have doubts it would have succeeded as it had."
Striking that tone is evident throughout the manuscript, including this note in one margin: "We have said constantly the trouble with org (sic) religion is that they try to dogmatically pour people into moulds. So why should we give specific instructions in the book such as saying do this and do that? You can obscure many alcoholics."
Walking the God tightrope has taken AA far over the years, with the book now in its fourth edition, circulating in China and Iran -- and in Russia and Romania before the fall of Communism, Motu said.
Founded in 1935, before addiction was truly understood as an illness, Wilson believed "you can't tell drunks what to do. That was his genius," said Susan Cheever, who wrote the Wilson biography "My Name is Bill."
Wilson's spiritual "inclusiveness," as Cheever put it, apparently struck the right tone in a chapter for atheists and agnostics that made it through vetting with few changes. One telling sentence weighing a life in "alcoholic hell" against being "saved" was edited to say "alcoholic death" or life "on a spiritual basis."
Patrick H. of Las Vegas knows that chapter well. He's four years sober with help from AA, and he's also an atheist.
"I kind of have a cafeteria plan, where you take the things that work for you and discard the things that don't work," he said.
Among other accepted edits was a softening of the book's "directive" tone to a more suggestive one, especially in the early chapters.
"Do people like to be told they will be instructed," wrote one of the editors in red pencil as he nipped away at a passage discussing a solution in Chapter Two: "This volume will inform, instruct and comfort those who are, or who may be affected."
The word "instruct" was dropped.
In Chapter Five, "How it Works," the opening line was: "Rarely have we seen a person fail who has thoroughly followed our directions." In the same red pencil, the language was changed in the book's first edition to "followed our path."
In the opening chapter, which tells Wilson's story, one commenter questions this sentence: "God has to work twenty-four hours a day in and through us, or we perish."
The criticism? "Who are we to say what God has to do." The reference, at a Dr. Howard's suggestion, was changed to "Faith."
Some mentions of God became "God as we understood him," and the famous "We" at the beginning of the first step was added later at the suggestion of one among five or six to make notes on the manuscript, including Wilson himself.
In the seventh step, where Wilson and his collaborators indicate to their readers that they "Humbly asked Him to remove our shortcomings," a reference to doing so "on our knees" was crossed out and never made it into print.
There were other slippery slopes.
In the heavily edited second chapter is a note warning against saying AA members who have "found this solution" would be "properly armed with certain medical information" to quickly win over other drinkers.
"Doctors are a jealous lot and don't like this," one note says. "I have had to ask WHAT MEDICAL INFORMATION? Why not cut?"
The risky phrase was changed to "properly armed with facts about himself ..."
While some critics question whether AA really works for most, Cheever said Wilson would have hated the idea of forcing it down the throats of anybody, including prison inmates or court defendants, against their will.
"He understood that very well," she said. "He said over and over and over again that never works."
___________________________________________
Photos: Hazelden Publishing
(our emphases in bold italics)
Comment: No comment! The amendments speak for themselves!
Happy reading!
The Fellas
"In 1939, about 5,000 copies of a book offering hopeless drunks a spiritual path to recovery through 12 steps were released by a fledgling fellowship of alcoholics.
They called it "Alcoholics Anonymous: The Story of How More Than One Hundred Men Have Recovered From Alcoholism."
Sales were dismal at first, but interest picked up in 1941 with help from a story in The Saturday Evening Post and grew into a recovery revolution for everybody from over-eaters and the over-sexed to gamblers and shopaholics.
More than 27 million copies of the so-called Big Book in more than 50 languages have been sold, but little was known about how the manual where none had ever existed was conceived. Did AA's co-founder Bill Wilson, a fallen New York stockbroker, really write much of it himself with the help of early adherents?
Turns out the group's bible was heavily vetted, as reflected in a working manuscript to be published Friday for the first time. Called "The Book that Started it All," the document is filled with cross-outs, inserts and notes, presumably based on feedback sought from about 400 hand-picked outsiders who included doctors and psychiatrists.
Some of the edits made it into print, especially in early chapters for fragile readers. Many others were rejected as the still-anonymous personalities behind the notes fretted over how to handle God and religion, a Higher Power "bigger than ourselves" and the influence of the Oxford Group, a religious movement embraced by Wilson and his fellow founder, Ohio physician Bob Smith, but later considered a preachy hindrance in working with problem drinkers.
"The goal was to increase the likelihood that there would be fewer distractions and fewer reasons for throwing the book across the room," said Fred Holmquist, a student of AA history and director of the Lodge Program for the treatment program Hazelden.
Hazelden's publishing arm was given high-resolution scans of the typed manuscript by its current owner, an Alabama businessman. They show off the mysterious edits and marginalia and are being published with commentary from AA historians. The manuscript passed to Wilson's widow, Lois, after he died in 1971 and has surfaced twice at auction since, including one sale for $1.56 million in 2004 to a California lawyer.
It's a rare glimpse into the inner-workings of an organization that was shrouded in mystery (some early members wore face masks when speaking in public) but remains the dominant force in addiction recovery.
"The spirituality side is what enabled the movement to grow very rapidly," said Nick Motu, a Hazelden senior vice president and head of the publishing division. "Had this been about religion, I have doubts it would have succeeded as it had."
Striking that tone is evident throughout the manuscript, including this note in one margin: "We have said constantly the trouble with org (sic) religion is that they try to dogmatically pour people into moulds. So why should we give specific instructions in the book such as saying do this and do that? You can obscure many alcoholics."
Walking the God tightrope has taken AA far over the years, with the book now in its fourth edition, circulating in China and Iran -- and in Russia and Romania before the fall of Communism, Motu said.
Founded in 1935, before addiction was truly understood as an illness, Wilson believed "you can't tell drunks what to do. That was his genius," said Susan Cheever, who wrote the Wilson biography "My Name is Bill."
Wilson's spiritual "inclusiveness," as Cheever put it, apparently struck the right tone in a chapter for atheists and agnostics that made it through vetting with few changes. One telling sentence weighing a life in "alcoholic hell" against being "saved" was edited to say "alcoholic death" or life "on a spiritual basis."
Patrick H. of Las Vegas knows that chapter well. He's four years sober with help from AA, and he's also an atheist.
"I kind of have a cafeteria plan, where you take the things that work for you and discard the things that don't work," he said.
Among other accepted edits was a softening of the book's "directive" tone to a more suggestive one, especially in the early chapters.
"Do people like to be told they will be instructed," wrote one of the editors in red pencil as he nipped away at a passage discussing a solution in Chapter Two: "This volume will inform, instruct and comfort those who are, or who may be affected."
The word "instruct" was dropped.
In Chapter Five, "How it Works," the opening line was: "Rarely have we seen a person fail who has thoroughly followed our directions." In the same red pencil, the language was changed in the book's first edition to "followed our path."
In the opening chapter, which tells Wilson's story, one commenter questions this sentence: "God has to work twenty-four hours a day in and through us, or we perish."
The criticism? "Who are we to say what God has to do." The reference, at a Dr. Howard's suggestion, was changed to "Faith."
Some mentions of God became "God as we understood him," and the famous "We" at the beginning of the first step was added later at the suggestion of one among five or six to make notes on the manuscript, including Wilson himself.
In the seventh step, where Wilson and his collaborators indicate to their readers that they "Humbly asked Him to remove our shortcomings," a reference to doing so "on our knees" was crossed out and never made it into print.
There were other slippery slopes.
In the heavily edited second chapter is a note warning against saying AA members who have "found this solution" would be "properly armed with certain medical information" to quickly win over other drinkers.
"Doctors are a jealous lot and don't like this," one note says. "I have had to ask WHAT MEDICAL INFORMATION? Why not cut?"
The risky phrase was changed to "properly armed with facts about himself ..."
While some critics question whether AA really works for most, Cheever said Wilson would have hated the idea of forcing it down the throats of anybody, including prison inmates or court defendants, against their will.
"He understood that very well," she said. "He said over and over and over again that never works."
___________________________________________
Photos: Hazelden Publishing
(our emphases in bold italics)
Comment: No comment! The amendments speak for themselves!
Happy reading!
The Fellas
Thursday, 11 November 2010
Anti-bullying policy
(Download: Personal Conduct Matters (Guidelines for Alcoholics Anonymous in Great Britain: No. 17)
This guideline makes it abundantly clear that ALL forms of “Bullying, harassment and offensive behaviour are negative and UNACCEPTABLE forms of DISCRIMINATION that are in conflict with the AA Traditions and our way of life in recovery. ANY such behaviour needs to be taken seriously, and sober AA members MUST deal with it as it arises”.
(our emphases)
Now in the case of the cult groups such coercive behaviour has become the norm within their group “consciences” (if such conduct can be considered to occupy this category!) and thereby legitimised and indeed rationalised as being the authentic means by which the recovery programme of Alcoholics Anonymous may be communicated. Manipulation, indoctrination, discrimination, coercion, segregation, isolation, threats, (in some instances blackmail), general control “freakery”, and even outright thuggery are the norm within these groups, and include some of the techniques deployed from within the cult armoury to gain the “compliance” of newcomers: their “victims” (and we use this last term because that in fact is what they are). Given the “institutionalisation” of such behaviour this naturally implies that anyone on the receiving end of this abusive conduct will fail to find any redress from within these groups. The guideline goes on to make it clear that: “If the situation is sufficiently serious or complex, it may be necessary to involve members from outside the Group” (under the much misquoted Tradition Four). In practice this means that other groups (via Intergroup but not solely) have a moral obligation to tackle any such problems. The guideline goes on to propose that at the individual level we should: “Treat other people with respect and dignity” and that at the group level: “Your Group may wish to discuss and agree, at a Group Conscience meeting, upon a 'clear statement' to display for example”:
This Group does not tolerate:
Bullying
Harassment
Discriminatory behaviour
Personal Conduct Matters!
The guideline also makes it clear that such individuals actually have a legally enforceable right to be treated properly (under the Protection Against Harassment Act, 1997 and the Human Rights Act, 1998). Moral considerations aside, too few groups are currently aware of this fact and fail to act accordingly.
See also: http://en.wikipedia.org/wiki/Bullying
This guideline makes it abundantly clear that ALL forms of “Bullying, harassment and offensive behaviour are negative and UNACCEPTABLE forms of DISCRIMINATION that are in conflict with the AA Traditions and our way of life in recovery. ANY such behaviour needs to be taken seriously, and sober AA members MUST deal with it as it arises”.
(our emphases)
Now in the case of the cult groups such coercive behaviour has become the norm within their group “consciences” (if such conduct can be considered to occupy this category!) and thereby legitimised and indeed rationalised as being the authentic means by which the recovery programme of Alcoholics Anonymous may be communicated. Manipulation, indoctrination, discrimination, coercion, segregation, isolation, threats, (in some instances blackmail), general control “freakery”, and even outright thuggery are the norm within these groups, and include some of the techniques deployed from within the cult armoury to gain the “compliance” of newcomers: their “victims” (and we use this last term because that in fact is what they are). Given the “institutionalisation” of such behaviour this naturally implies that anyone on the receiving end of this abusive conduct will fail to find any redress from within these groups. The guideline goes on to make it clear that: “If the situation is sufficiently serious or complex, it may be necessary to involve members from outside the Group” (under the much misquoted Tradition Four). In practice this means that other groups (via Intergroup but not solely) have a moral obligation to tackle any such problems. The guideline goes on to propose that at the individual level we should: “Treat other people with respect and dignity” and that at the group level: “Your Group may wish to discuss and agree, at a Group Conscience meeting, upon a 'clear statement' to display for example”:
This Group does not tolerate:
Bullying
Harassment
Discriminatory behaviour
Personal Conduct Matters!
The guideline also makes it clear that such individuals actually have a legally enforceable right to be treated properly (under the Protection Against Harassment Act, 1997 and the Human Rights Act, 1998). Moral considerations aside, too few groups are currently aware of this fact and fail to act accordingly.
See also: http://en.wikipedia.org/wiki/Bullying
Friday, 5 November 2010
Tankerton (cult – East Kent) group outed!
A member of Alcoholics Anonymous has kindly brought to our attention a website news article (entitled: “How Alcoholics Anonymous can help” - although in this instance it might more aptly be renamed: “How the Tankerton group can help”, that is given the degree of self-promotion involved thereafter) which promotes the Tankerton cult group and even includes their own version of the Twelve Steps. This group (together with others in East Kent – see elsewhere on blog) is already notorious in the area for its activities, which include interweaving literature derived from non-AA sources into the readings employed at its meeting, and advocating moreover the much loved (much loved in the cult that is!) cult sponsorship 'DO EXACTLY WHAT YOUR SPONSOR SAYS' system. They have also produced a flier:
– note the use of the AA logo which is in breach of AA guidelines) publicising their group (this together with a map of its location) and which has formed a central part of this group's self-promotional campaign.
The article itself begins with a brief introduction relating to the death of a local man which is attributed to “his alcoholism and drug-taking”. We then go on to another account given by a “member of the Tankerton group of Alcoholics Anonymous” who outlines his own story (which in itself is fairly typical). However all of this seems merely a prelude to the 'advertisement' for the Tankerton group which then follows. Here it is explicitly acknowledged that this group pursued (and quite probably is still pursuing) a leafleting campaign publicising itself in local businesses. There is mention of the fact that there are actually other meetings in Kent (AA meetings that is) but of this there is no indication on the flier itself (perhaps they forgot). We are even treated here to a summary of the Tankerton group's meeting format before the article continues with a brief history of Alcoholics Anonymous. And now the coup de grace – and after such an authoritative rendition - we have the Tankerton group's very own version of the AA recovery programme! So impressed are we (NOT!) by this masterpiece that we simply couldn't resist reproducing it in full here. So for your edification (if not elucidation) - Voila!
“The Twelve Steps
1. Admit you are powerless to beat alcohol by yourself.
2. Recognise need for help from something bigger than you - a higher power.
3. Make a decision to seek help from your higher power.
4. Draw up an honest appraisal of yourself and things you have done in your life.
5. Admit to yourself and someone you trust what is in your appraisal.
6. Became willing to have your higher power remove your defects of character.
7. Ask this higher power of yours to remove your shortcomings.
8. List persons you have harmed.
9. Make amends where possible.
10. Continue to monitor self.
11. Seek help and direction in your life through prayer and meditation of your style and choosing.
12. Carry this message of recovery to other alcoholics.”
And there you have it! Now for our part we've got to admit (and contrary to our previously expressed negative attitude) that this is a blinding version and should be adopted post haste by Alcoholics Anonymous in place of its own rather timid 'interpretation' of the recovery programme. There really is no need for all that “God rot” anyway – and of course the main advantage of this particular formulation is that you can quite easily substitute the word “sponsor” for where it refers to “higher power” and Bob's your uncle – you've got the whole cult package nicely wrapped up! Genius! Pure genius! … Well maybe not.
What do you reckon?
Cheerio
The Fellas
– note the use of the AA logo which is in breach of AA guidelines) publicising their group (this together with a map of its location) and which has formed a central part of this group's self-promotional campaign.
The article itself begins with a brief introduction relating to the death of a local man which is attributed to “his alcoholism and drug-taking”. We then go on to another account given by a “member of the Tankerton group of Alcoholics Anonymous” who outlines his own story (which in itself is fairly typical). However all of this seems merely a prelude to the 'advertisement' for the Tankerton group which then follows. Here it is explicitly acknowledged that this group pursued (and quite probably is still pursuing) a leafleting campaign publicising itself in local businesses. There is mention of the fact that there are actually other meetings in Kent (AA meetings that is) but of this there is no indication on the flier itself (perhaps they forgot). We are even treated here to a summary of the Tankerton group's meeting format before the article continues with a brief history of Alcoholics Anonymous. And now the coup de grace – and after such an authoritative rendition - we have the Tankerton group's very own version of the AA recovery programme! So impressed are we (NOT!) by this masterpiece that we simply couldn't resist reproducing it in full here. So for your edification (if not elucidation) - Voila!
“The Twelve Steps
1. Admit you are powerless to beat alcohol by yourself.
2. Recognise need for help from something bigger than you - a higher power.
3. Make a decision to seek help from your higher power.
4. Draw up an honest appraisal of yourself and things you have done in your life.
5. Admit to yourself and someone you trust what is in your appraisal.
6. Became willing to have your higher power remove your defects of character.
7. Ask this higher power of yours to remove your shortcomings.
8. List persons you have harmed.
9. Make amends where possible.
10. Continue to monitor self.
11. Seek help and direction in your life through prayer and meditation of your style and choosing.
12. Carry this message of recovery to other alcoholics.”
And there you have it! Now for our part we've got to admit (and contrary to our previously expressed negative attitude) that this is a blinding version and should be adopted post haste by Alcoholics Anonymous in place of its own rather timid 'interpretation' of the recovery programme. There really is no need for all that “God rot” anyway – and of course the main advantage of this particular formulation is that you can quite easily substitute the word “sponsor” for where it refers to “higher power” and Bob's your uncle – you've got the whole cult package nicely wrapped up! Genius! Pure genius! … Well maybe not.
What do you reckon?
Cheerio
The Fellas
Wednesday, 3 November 2010
Friday, 29 October 2010
Wikipedia article on the Effectiveness of Alcoholics Anonymous
(forwarded to us from AAHistoryLovers (at) yahoogroups.com)
"Wikipedia has now accepted the interpretation of the Alcoholics Anonymous Recovery Outcome Rates which was given in 2008 by Arthur S., Tom E., and Glenn C. of the AAHistoryLovers.
See the Wikipedia article: "Effectiveness of Alcoholics Anonymous"
They only cite the original article in Note 14:
"Arthur S; Tom E., Glenn C (11 October 2008). Alcoholics Anonymous (AA) Recovery Outcome Rates: Contemporary Myth and Misinterpretation."
But if you look at the whole Wikipedia article, you can see that they have entirely accepted the interpretation which Arthur, Tom, and Glenn put on the figures."
Download report here: Alcoholics Anonymous (AA) Recovery Outcome Rates: Contemporary Myth and Misinterpretation
Comment: It would seem (and contrary to those myths and misinterpretations put about by the anti-AA lobby and the propagandists for the cult "You're all doing it wrong" dogma) that we ain't doing that badly after all! Small (and extremely modest) pat on the back for Alcoholics Anonymous!
(our usual thanks to the member who directed us towards this information)
"Wikipedia has now accepted the interpretation of the Alcoholics Anonymous Recovery Outcome Rates which was given in 2008 by Arthur S., Tom E., and Glenn C. of the AAHistoryLovers.
See the Wikipedia article: "Effectiveness of Alcoholics Anonymous"
They only cite the original article in Note 14:
"Arthur S; Tom E., Glenn C (11 October 2008). Alcoholics Anonymous (AA) Recovery Outcome Rates: Contemporary Myth and Misinterpretation."
But if you look at the whole Wikipedia article, you can see that they have entirely accepted the interpretation which Arthur, Tom, and Glenn put on the figures."
Download report here: Alcoholics Anonymous (AA) Recovery Outcome Rates: Contemporary Myth and Misinterpretation
Comment: It would seem (and contrary to those myths and misinterpretations put about by the anti-AA lobby and the propagandists for the cult "You're all doing it wrong" dogma) that we ain't doing that badly after all! Small (and extremely modest) pat on the back for Alcoholics Anonymous!
(our usual thanks to the member who directed us towards this information)
Friday, 22 October 2010
Alcoholics Anonymous Conference approved literature
With the increasing proliferation of “other” (ie. non conference approved) literature being dispensed at Alcoholics Anonymous meetings (or in some instances meetings that “represent” themselves as being such) we thought it would be helpful to direct newcomers (and others) to the relevant pages on the official AA website which contain information relating to our approved literature. If you come across anything (books, booklets, pamphlets, CDs, DVDs, wall notices, prompt sheets, “suggestions” etc) that is not included on the website then it is NOT conference approved and should be treated with some circumspection.. This is not to say that these sources are necessarily unhelpful (or that they have been “banned”) but then again some of the content is – how shall we say? - quite barking mad!
Alcoholics Anonymous website - literature section
Comment: A member has drawn our attention to the fact that the literature section on the site has now been dubbed a “Shop”. In our view this is most unhelpful to the Fellowship since it lends to our critics further ammunition in support of their claim (unsubstantiated) that AA is in any way involved in commercial activity. Nice one! Or how to shoot yourself in the foot!
We will also be introducing a section shortly which will include links to all conference approved literature (see here) which is now available free online together with some downloads relating to guidelines etc. It is our view moreover that ALL Alcoholics Anonymous literature should be provided free online and that hard copies should be made available at cost price only (this in line with our Traditions – specifically Tradition 7).
Happy reading!
Cheerio
The Fellas
Alcoholics Anonymous website - literature section
Comment: A member has drawn our attention to the fact that the literature section on the site has now been dubbed a “Shop”. In our view this is most unhelpful to the Fellowship since it lends to our critics further ammunition in support of their claim (unsubstantiated) that AA is in any way involved in commercial activity. Nice one! Or how to shoot yourself in the foot!
We will also be introducing a section shortly which will include links to all conference approved literature (see here) which is now available free online together with some downloads relating to guidelines etc. It is our view moreover that ALL Alcoholics Anonymous literature should be provided free online and that hard copies should be made available at cost price only (this in line with our Traditions – specifically Tradition 7).
Happy reading!
Cheerio
The Fellas
Sunday, 17 October 2010
For the edification of the Chairman (et al) of Poole Intergroup
Extract (in full) from 2010 edition of AA (GB) Guidelines:
“GUIDELINES for A.A. in Great Britain
From the General Service Office, P.O. Box 1, 10 Toft Green, York Y01 7NJ
SERVICE REPRESENTATIVES Revised January 2000 No. 3
GROUP SERVICE REPRESENTATIVE
(GSR)
Bill W said, “the strength of our whole structure starts with the Group and with the General Service Representative (G.S.R.) that the Group elects”. Working via the Intergroup the GSR is the Groups` link with the General Service Conference, through which groups share experiences and voice AA’s collective conscience.
More from Bill W………..
“The G.S.R.- as the general service representative is known - has the job of linking his or her group with A.A. as a whole. The G.S.R. represents the voice of the group conscience, reporting the groups’ wishes to the committee member and to the delegate, who passes them on to the Conference and to the movement. For this, G.S.R.’s need the confidence of the group. They also need a good ear for listening. We all realize whatever “authority” there is in A.A. resides in the group conscience. Because of this, a G.S.R. can determine exactly what a group needs, what a group thinks about a situation, and can pass this information along to where it will be most useful in policy-making. This is a two-way street, allowing the G.S.R. to bring back to the group the problems and remedies that affect A.A. unity, health, and growth. To the extent that a G.S.R. keeps the group informed, then expresses the group conscience, only to that extent can the Conference feel it is acting for A.A. as a whole”. (From “The A.A. Service Manual”)
Responsibilities
The suggested responsibilities are:-
• Share with their group all Fellowship mail, communication and news items.
• Keep members informed about local service activities.
• They may be contacts for referral to carry the AA message.
• GSRs can also help their Group solve problems by drawing upon the facilities of the General Service Office in York where the staff is ready to relay helpful AA experience from all over the World.
• They can help see that up-to-date group information for the AA directory is sent promptly to GSO.
• The GSR is the vital link in the chain of two way communication between the Group and Intergroup. Each represents his or her Group at Intergroup service assemblies, sharing experiences with neighbouring GSRs in workshops and sharing sessions.
• Prior to attending Intergroup Meetings, fully discuss agenda items with the Group.
• Represent and express the Group’s conscience at all Intergroup Meetings. The GSR should faithfully express the Group’s opinions whatever his or her feelings maybe: thus putting principles before personalities.
• Following Intergroup report back to the Group.
• The GSR has a responsibility to attend all such meetings and, if this is impossible, to brief thoroughly an alternate, chosen by the Group to stand in.
• Encourage observers to attend Intergroup in order to foster their interest in the Fellowship and sponsor other members into Service.
• Only GSR’s and members of the Intergroup Committee are entitled to vote at Intergroup meetings.
• It is the GSR’s responsibility to know the Group so well that should unexpected matters come before the Intergroup meeting he or she will have a fair idea of Group’s conscience.
Qualifications
Groups should take due care in electing their GSR, giving particular regard to the following:
• It is suggested that the GSR should have at least two or three years’ continuous sobriety and preferably not hold any other Group office. (It should be remembered that the GSR may be eligible for candidature as a Regional representative or as a Conference delegate).
• The GSR should have a working knowledge of the AA publications referred to in the introduction
• The GSR should have a good knowledge of the structure of AA.
• The GSR should be a regular weekly attender at his or her own Group and therefore be able, should necessity arise, to stand in for any other officer of the Group who is unable to be present.
• The GSR should be prepared to serve for a minimum of two years.”
(our emphases)
Comment:
To reiterate:
“We all realize whatever “authority” there is in A.A. resides in the group conscience”
and under Responsibilities:
“Represent and express the Group’s conscience at all Intergroup Meetings. The GSR should faithfully express the Group’s opinions whatever his or her feelings maybe: thus putting principles before personalities.”
We also refer the Chairman (see here) to the “Structure of Alcoholics Anonymous in Great Britain” (taken from AA website archives). If he and and his associates are unwilling to accept the expressed conscience of the constituent groups of Poole Intergroup then he (and his supporters) have really only one option – to resign! If he (and they) should fail to do so (which we strongly suspect will be the case – this type rarely do!) then a vote of no confidence should be proposed and if carried the intransigent Intergroup officers should be removed from their positions with immediate effect. Whichever line of action is taken failure by this Intergroup to act in accordance with the conscience of the groups brings it (and AA) into disrepute and is a direct breach of Tradition Two. We cite accordingly:
“For our group purpose there is but one ultimate authority—a loving God as He may express Himself in our group conscience. Our leaders are but trusted servants; they do not govern.”
Cheers
The Fellas
“GUIDELINES for A.A. in Great Britain
From the General Service Office, P.O. Box 1, 10 Toft Green, York Y01 7NJ
SERVICE REPRESENTATIVES Revised January 2000 No. 3
GROUP SERVICE REPRESENTATIVE
(GSR)
Bill W said, “the strength of our whole structure starts with the Group and with the General Service Representative (G.S.R.) that the Group elects”. Working via the Intergroup the GSR is the Groups` link with the General Service Conference, through which groups share experiences and voice AA’s collective conscience.
More from Bill W………..
“The G.S.R.- as the general service representative is known - has the job of linking his or her group with A.A. as a whole. The G.S.R. represents the voice of the group conscience, reporting the groups’ wishes to the committee member and to the delegate, who passes them on to the Conference and to the movement. For this, G.S.R.’s need the confidence of the group. They also need a good ear for listening. We all realize whatever “authority” there is in A.A. resides in the group conscience. Because of this, a G.S.R. can determine exactly what a group needs, what a group thinks about a situation, and can pass this information along to where it will be most useful in policy-making. This is a two-way street, allowing the G.S.R. to bring back to the group the problems and remedies that affect A.A. unity, health, and growth. To the extent that a G.S.R. keeps the group informed, then expresses the group conscience, only to that extent can the Conference feel it is acting for A.A. as a whole”. (From “The A.A. Service Manual”)
Responsibilities
The suggested responsibilities are:-
• Share with their group all Fellowship mail, communication and news items.
• Keep members informed about local service activities.
• They may be contacts for referral to carry the AA message.
• GSRs can also help their Group solve problems by drawing upon the facilities of the General Service Office in York where the staff is ready to relay helpful AA experience from all over the World.
• They can help see that up-to-date group information for the AA directory is sent promptly to GSO.
• The GSR is the vital link in the chain of two way communication between the Group and Intergroup. Each represents his or her Group at Intergroup service assemblies, sharing experiences with neighbouring GSRs in workshops and sharing sessions.
• Prior to attending Intergroup Meetings, fully discuss agenda items with the Group.
• Represent and express the Group’s conscience at all Intergroup Meetings. The GSR should faithfully express the Group’s opinions whatever his or her feelings maybe: thus putting principles before personalities.
• Following Intergroup report back to the Group.
• The GSR has a responsibility to attend all such meetings and, if this is impossible, to brief thoroughly an alternate, chosen by the Group to stand in.
• Encourage observers to attend Intergroup in order to foster their interest in the Fellowship and sponsor other members into Service.
• Only GSR’s and members of the Intergroup Committee are entitled to vote at Intergroup meetings.
• It is the GSR’s responsibility to know the Group so well that should unexpected matters come before the Intergroup meeting he or she will have a fair idea of Group’s conscience.
Qualifications
Groups should take due care in electing their GSR, giving particular regard to the following:
• It is suggested that the GSR should have at least two or three years’ continuous sobriety and preferably not hold any other Group office. (It should be remembered that the GSR may be eligible for candidature as a Regional representative or as a Conference delegate).
• The GSR should have a working knowledge of the AA publications referred to in the introduction
• The GSR should have a good knowledge of the structure of AA.
• The GSR should be a regular weekly attender at his or her own Group and therefore be able, should necessity arise, to stand in for any other officer of the Group who is unable to be present.
• The GSR should be prepared to serve for a minimum of two years.”
(our emphases)
Comment:
To reiterate:
“We all realize whatever “authority” there is in A.A. resides in the group conscience”
and under Responsibilities:
“Represent and express the Group’s conscience at all Intergroup Meetings. The GSR should faithfully express the Group’s opinions whatever his or her feelings maybe: thus putting principles before personalities.”
We also refer the Chairman (see here) to the “Structure of Alcoholics Anonymous in Great Britain” (taken from AA website archives). If he and and his associates are unwilling to accept the expressed conscience of the constituent groups of Poole Intergroup then he (and his supporters) have really only one option – to resign! If he (and they) should fail to do so (which we strongly suspect will be the case – this type rarely do!) then a vote of no confidence should be proposed and if carried the intransigent Intergroup officers should be removed from their positions with immediate effect. Whichever line of action is taken failure by this Intergroup to act in accordance with the conscience of the groups brings it (and AA) into disrepute and is a direct breach of Tradition Two. We cite accordingly:
“For our group purpose there is but one ultimate authority—a loving God as He may express Himself in our group conscience. Our leaders are but trusted servants; they do not govern.”
Cheers
The Fellas
Thursday, 14 October 2010
The peasants are revolting at Poole Intergroup!
“Poole Intergroup unravelled in disarray after a contentious vote on whether to accept the Road to Recovery group. 11 GSRs carried a ‘no’ Conscience from their groups, gaining the majority decision. This outcome was completely unacceptable to our now not so benevolent Chairman, and deemed ‘illegal’ and ‘uninformed’ by his wife, a self-declared expert on all matters Traditional and Guideline. Our President, his First Lady and the party faithful flatly refused to accept the Ultimate Authority as expressed in the Group Conscience and the ensuing triumph of disunity tells us all we need to know.
It was all a bit of a bloodbath. GSRs didn’t much like the implication that their members are revolting peasants. Members present didn’t much care for the implication that the Conscience was not ‘loving’, nor did we like all the frantic ‘I am definitely right and you’re wrong!’ statements, quotes and arm-waving put downs from our First Lady & co.
‘But I’m a member of AA if I say I am', pleads the Road to Recovery Representative, accusing us of prejudice (that old chestnut). An NA refugee to the CA meeting which Wayne P and henchmen converted over night to an AA meeting a la Plymouth, he is, and will be welcome, for sure, at an AA meeting, where the only requirement is a desire to stop drinking. Trouble is, he doesn’t go to any, apart from Intergroup, and then there is trouble, all hell breaking loose around what he represents, as he sits quietly playing with his pen.
An old timer joined in at the last, to make the indisputable point to Poole that ‘the Loving God didn’t want them at Intergroup last time and He didn’t want them in Bournemouth either’.
Keep at it Fellas, we haven't heard the last of it.”
Comment: All of the above is highly reminiscent of the West Kent Intergroup fiasco of a couple of years ago. Yet another not so “humble servant” Daaayyyviidd (ex-chairman) with the aid of various cult cohorts (primarily Glynne “The Incredible Hulk” and Barbara “Cults are a Good Thing” K) misdirected the assembled GSRs with the claim that they were quite entitled to go against the vote of their group consciences arrogating to themselves the rights of “delegates” as opposed to “representatives” when it came to exercising their various “Right(s) of Decision” and “Right(s) of Participation” blah blah blah (three of those GSRs subsequently acted accordingly - see West Kent section of site for more detail on this). Even so a majority of groups voted for the removal of the Strood axis of cult groups and again the collective conscience of AA in the area was disregarded by a clique of almost breathtakingly arrogant Intergroup officers. Various references were made at that time to the Concepts, and then to assorted Warranties with allusions moreover to “consultations with York” (Ooooohhhhh! Sharp intake of breath!! Nobody expects the Spanish Inquisition!!) thrown into the pot (although we're still not at all sure what York has to do with any of this, since, and according to a member of our acquaintance, GSO is nothing more than an administrative centre doubling up as a “bookshop”) to fudge even further the issue in question: ie. should we continue to countenance cult groups within Alcoholics Anonymous which systematically abuse, and in some cases slaughter newcomers, granting them thereby licence to operate with impunity, and completely unchallenged – or then again should we not? Still such matters really are of little importance and what does it matter indeed if a few new members choose quite selfishly (and self pityingly) to take their own lives! Nothing could be more important surely than presenting a united front to the world and preserving the inalienable rights of cult groups and members to persecute anyone who does not quite 'fit' the AA profile, or who shows any sign of thinking for themselves. PERISH THE THOUGHT! (the operative word being the first!). For our cult readers (and we know you're out there!) that last bit was irony just in case you didn't quite GET IT!
Cheers
The Fellas
(our usual thanks to this AA member for their contribution)
It was all a bit of a bloodbath. GSRs didn’t much like the implication that their members are revolting peasants. Members present didn’t much care for the implication that the Conscience was not ‘loving’, nor did we like all the frantic ‘I am definitely right and you’re wrong!’ statements, quotes and arm-waving put downs from our First Lady & co.
‘But I’m a member of AA if I say I am', pleads the Road to Recovery Representative, accusing us of prejudice (that old chestnut). An NA refugee to the CA meeting which Wayne P and henchmen converted over night to an AA meeting a la Plymouth, he is, and will be welcome, for sure, at an AA meeting, where the only requirement is a desire to stop drinking. Trouble is, he doesn’t go to any, apart from Intergroup, and then there is trouble, all hell breaking loose around what he represents, as he sits quietly playing with his pen.
An old timer joined in at the last, to make the indisputable point to Poole that ‘the Loving God didn’t want them at Intergroup last time and He didn’t want them in Bournemouth either’.
Keep at it Fellas, we haven't heard the last of it.”
Comment: All of the above is highly reminiscent of the West Kent Intergroup fiasco of a couple of years ago. Yet another not so “humble servant” Daaayyyviidd (ex-chairman) with the aid of various cult cohorts (primarily Glynne “The Incredible Hulk” and Barbara “Cults are a Good Thing” K) misdirected the assembled GSRs with the claim that they were quite entitled to go against the vote of their group consciences arrogating to themselves the rights of “delegates” as opposed to “representatives” when it came to exercising their various “Right(s) of Decision” and “Right(s) of Participation” blah blah blah (three of those GSRs subsequently acted accordingly - see West Kent section of site for more detail on this). Even so a majority of groups voted for the removal of the Strood axis of cult groups and again the collective conscience of AA in the area was disregarded by a clique of almost breathtakingly arrogant Intergroup officers. Various references were made at that time to the Concepts, and then to assorted Warranties with allusions moreover to “consultations with York” (Ooooohhhhh! Sharp intake of breath!! Nobody expects the Spanish Inquisition!!) thrown into the pot (although we're still not at all sure what York has to do with any of this, since, and according to a member of our acquaintance, GSO is nothing more than an administrative centre doubling up as a “bookshop”) to fudge even further the issue in question: ie. should we continue to countenance cult groups within Alcoholics Anonymous which systematically abuse, and in some cases slaughter newcomers, granting them thereby licence to operate with impunity, and completely unchallenged – or then again should we not? Still such matters really are of little importance and what does it matter indeed if a few new members choose quite selfishly (and self pityingly) to take their own lives! Nothing could be more important surely than presenting a united front to the world and preserving the inalienable rights of cult groups and members to persecute anyone who does not quite 'fit' the AA profile, or who shows any sign of thinking for themselves. PERISH THE THOUGHT! (the operative word being the first!). For our cult readers (and we know you're out there!) that last bit was irony just in case you didn't quite GET IT!
Cheers
The Fellas
(our usual thanks to this AA member for their contribution)
Friday, 8 October 2010
Tradition Eight
Short form:
“Eight—Alcoholics Anonymous should remain forever non-professional, but our service centres may employ special workers.”
Long form:
“8.—Alcoholics Anonymous should remain forever non-professional. We define professionalism as the occupation of counselling alcoholics for fees or hire. But we may employ alcoholics where they are going to perform those services for which we might otherwise have to engage non-alcoholics. Such special services may be well recompensed. But our usual A.A. "12 Step" work is never to be paid for.”
(our emphases)
Again a pretty straightforward bit of advice. Administrative functions have to be carried out and whereas a lot of key work can done by AA volunteers things like office management, literature distribution etc need to be conducted by full timers, and bills after all do have to be paid somehow! AA however is NOT in the business of providing employment and whereas such individuals should always be paid the full market rate for their skills this sector should be kept to an absolute minimum consistent with providing an optimum service. The key element of this tradition from our point of view however is the one we have emphasised. This statement is itself pretty unambiguous although what constitutes “12 Step” work might be debated. In the narrowest possible sense this could refer simply to those members who go out on 12 Step calls ie. to contact and possibly meet up with potential newcomers to the Fellowship. However we prefer to use it in the widest possible sense ie. any activity which involves carrying the AA message to the still suffering alcoholic. This would therefore include practically everything that takes place in AA (apart from those administrative functions mentioned above). So for example it would seem to us that the practice of charging entrance fees to so-called “workshops” (or any similar activity) is entirely contrary to this principle and forms no part of genuine AA. Such functions (where they are necessary, and this itself is a moot point to be debated perhaps at another time!) should rather be funded purely by voluntary contributions ie. by the amount designated by the attendee and NOT determined by the organiser(s) of the event. In the case of AA (weekend) conventions however (and where accommodation is required) it is entirely legitimate to include an element to cover such costs (ie. where they form part of a 'package') but not for attendance at the meetings themselves (the costs of which should be met again by the “voluntary contributions” of those attending). In our view day conventions are much easier to administer since these generally do not require such provision and serve mostly members from the local area. We regard the larger conventions (and especially the international ones) to be of dubious value in terms of carrying the AA message and believe that these serve mostly a “consolidating” function, that is in providing a platform to reinforce the sense of a wider community within AA. However in these times of modern communications it seems to us rather archaic to continue to indulge these “tribal” gatherings and believe that such a function can just as easily (and certainly more economically) be carried out via the various electronic media. The same principle might also be applied to the AA Conference and the various other service functions which up until now might have required members to travel some distance (with all the associated costs). We live (just in case you haven't noticed) in financially straitened times and AA is by no means exempt from such realities. Economies need to be made and all wasteful expenditure cut. However none of this should affect our ability to help the still suffering alcoholic. This service has always been provided FREE OF ANY CHARGE.
“Eight—Alcoholics Anonymous should remain forever non-professional, but our service centres may employ special workers.”
Long form:
“8.—Alcoholics Anonymous should remain forever non-professional. We define professionalism as the occupation of counselling alcoholics for fees or hire. But we may employ alcoholics where they are going to perform those services for which we might otherwise have to engage non-alcoholics. Such special services may be well recompensed. But our usual A.A. "12 Step" work is never to be paid for.”
(our emphases)
Again a pretty straightforward bit of advice. Administrative functions have to be carried out and whereas a lot of key work can done by AA volunteers things like office management, literature distribution etc need to be conducted by full timers, and bills after all do have to be paid somehow! AA however is NOT in the business of providing employment and whereas such individuals should always be paid the full market rate for their skills this sector should be kept to an absolute minimum consistent with providing an optimum service. The key element of this tradition from our point of view however is the one we have emphasised. This statement is itself pretty unambiguous although what constitutes “12 Step” work might be debated. In the narrowest possible sense this could refer simply to those members who go out on 12 Step calls ie. to contact and possibly meet up with potential newcomers to the Fellowship. However we prefer to use it in the widest possible sense ie. any activity which involves carrying the AA message to the still suffering alcoholic. This would therefore include practically everything that takes place in AA (apart from those administrative functions mentioned above). So for example it would seem to us that the practice of charging entrance fees to so-called “workshops” (or any similar activity) is entirely contrary to this principle and forms no part of genuine AA. Such functions (where they are necessary, and this itself is a moot point to be debated perhaps at another time!) should rather be funded purely by voluntary contributions ie. by the amount designated by the attendee and NOT determined by the organiser(s) of the event. In the case of AA (weekend) conventions however (and where accommodation is required) it is entirely legitimate to include an element to cover such costs (ie. where they form part of a 'package') but not for attendance at the meetings themselves (the costs of which should be met again by the “voluntary contributions” of those attending). In our view day conventions are much easier to administer since these generally do not require such provision and serve mostly members from the local area. We regard the larger conventions (and especially the international ones) to be of dubious value in terms of carrying the AA message and believe that these serve mostly a “consolidating” function, that is in providing a platform to reinforce the sense of a wider community within AA. However in these times of modern communications it seems to us rather archaic to continue to indulge these “tribal” gatherings and believe that such a function can just as easily (and certainly more economically) be carried out via the various electronic media. The same principle might also be applied to the AA Conference and the various other service functions which up until now might have required members to travel some distance (with all the associated costs). We live (just in case you haven't noticed) in financially straitened times and AA is by no means exempt from such realities. Economies need to be made and all wasteful expenditure cut. However none of this should affect our ability to help the still suffering alcoholic. This service has always been provided FREE OF ANY CHARGE.
Sunday, 3 October 2010
So atheists can recover in Alcoholics Anonymous as well!
[Daily Telegraph - Published: 12:01AM BST 26 Aug 2006]
"Bill Linskey, more commonly known as "Dartmoor Bill", who died on Tuesday aged 85, was the longest-sober member of Alcoholics Anonymous in Britain and Europe, having not touched a drink for the past 53 years.
While serving with the Merchant Navy during the Second World War, Linskey survived two sinkings and a shipwreck; his life later fell apart due to alcoholism and he served five years in Dartmoor prison for assault, emerging in May 1953 with the conviction that he must never drink again. The first British AA meeting had been held on March 31 1947 at the Dorchester Hotel in London. By 1953 there were only four in the capital (today there are more than 700), and Linskey found one in Chandos Street, behind the Edgware Road. He immersed himself in AA's "12 Steps", and remained sober. By the 1960s he was a husband and father, making a living as a street-trader; he also trained as an electrician and found stage-lighting work around the West End theatres.
Concerned that there was no established AA meeting in the East End, where problem-drinking was endemic, Linskey made it his mission to make the Fellowship better known. In March 1965 he and a fellow-member called at Toynbee Hall, the charity based near the Aldgate. The Warden, Walter Birmingham, heard them out, then showed them into an ornate hall with magnificent oil paintings and leather armchairs; would this do for a meeting place? When Linskey protested that AA could not possibly afford to rent such a place Birmingham said they could have it for nothing. Linskey explained that AA insisted on being self-supporting, and a nominal rent was agreed.
For many months, Bill and a fellow recovering alcoholic, the actor Robert Urquhart, occupied two comfortable chairs around a table waiting for people to come. At first no one did. But the two men persevered, and gradually the meeting attracted people with a drinking problem. The Toynbee Hall meeting continues today, every Wednesday night. In March last year it celebrated its 40th anniversary, the members raising a soft drink to Dartmoor Bill.
William Linskey was born on February 24 1921 into the poverty of Jarrow. His mother died when he was seven, and aged 14 he went to London in an unsuccessful attempt to find work. On the outbreak of war he joined the Merchant Navy, stoking the engines in supply ships. He was unsurpassed as a bare-knuckle boxer, both on board ship and in the rougher ports at home and abroad. Linskey survived the sinking in the South Atlantic of the Ashby, which was torpedoed 200 miles from land. He and a few others spent seven days and nights in an open lifeboat until a clever young first mate steered them to the Azores with a compass.
Next Linskey served on the Arctic convoys carrying cargoes of food and weapons to the Soviet Union. He worked on Russian soil, unloading ships in Archangel after enduring hazardous voyages across the North Atlantic.
When a torpedo sank the Empire Beaumont, part of the convoy PQ18, Linskey was again lucky to survive. He was picked up by a Russian trawler and taken back to Archangel, where he learned Russian and acquired a taste for moonshine vodka. In an attempt to get back to Britain, he signed on to an American ship, whose skipper was even better acquainted with vodka than Linskey. The ship hit an iceberg and sank; again a Russian ship came to the rescue. In 1995 Linskey was one of 200 seamen taken to Murmansk and honoured with a medal for their part in what the Russians call the "Great Patriotic War". Linskey was discharged from the Merchant Navy in 1943, probably suffering from what would now be recognised as post-traumatic stress syndrome. His wartime marriage to Mary McAlinden collapsed, and for four years he led a nomadic existence, drinking heavily, until he was sent to Dartmoor for his part in a drunken assault.
"I was not, by nature, a violent man," he later said, "but drinking changed me. I was fortunate that Wyn [his second wife, Winifred Riddell] stayed with me, and we married soon after I completed the full term in prison, much of it in solitary."
Although Linskey remained an atheist, he came to believe in what he viewed as the many "miracles" seen at AA meetings as alcoholics managed to achieve sobriety. When Wyn died from leukaemia in 1967 he had been sober for 13 years, and he found no strong temptation to drown his sorrows. He met his third wife, Eunice, at Toynbee Hall in 1967, and they married in the same year.
Dartmoor Bill reached his half-century of sobriety in May 2003, and hundreds of AA members celebrated with him at a party given by Eunice at a church hall in Chelsea. Despite the onset of asbestosis, he spoke loud and clear for half an hour, regaling the company with his experience and sense of hope, insisting: "If you don't take the first drink, you can't get drunk."
He is survived by his third wife, and by a daughter of his second marriage."
(See also: "No Longer Required: My war in the merchant marine" by Bill Linskey - Published by Pisces Press 1999, ISBN 0 9537285 0 1)
"Bill Linskey, more commonly known as "Dartmoor Bill", who died on Tuesday aged 85, was the longest-sober member of Alcoholics Anonymous in Britain and Europe, having not touched a drink for the past 53 years.
While serving with the Merchant Navy during the Second World War, Linskey survived two sinkings and a shipwreck; his life later fell apart due to alcoholism and he served five years in Dartmoor prison for assault, emerging in May 1953 with the conviction that he must never drink again. The first British AA meeting had been held on March 31 1947 at the Dorchester Hotel in London. By 1953 there were only four in the capital (today there are more than 700), and Linskey found one in Chandos Street, behind the Edgware Road. He immersed himself in AA's "12 Steps", and remained sober. By the 1960s he was a husband and father, making a living as a street-trader; he also trained as an electrician and found stage-lighting work around the West End theatres.
Concerned that there was no established AA meeting in the East End, where problem-drinking was endemic, Linskey made it his mission to make the Fellowship better known. In March 1965 he and a fellow-member called at Toynbee Hall, the charity based near the Aldgate. The Warden, Walter Birmingham, heard them out, then showed them into an ornate hall with magnificent oil paintings and leather armchairs; would this do for a meeting place? When Linskey protested that AA could not possibly afford to rent such a place Birmingham said they could have it for nothing. Linskey explained that AA insisted on being self-supporting, and a nominal rent was agreed.
For many months, Bill and a fellow recovering alcoholic, the actor Robert Urquhart, occupied two comfortable chairs around a table waiting for people to come. At first no one did. But the two men persevered, and gradually the meeting attracted people with a drinking problem. The Toynbee Hall meeting continues today, every Wednesday night. In March last year it celebrated its 40th anniversary, the members raising a soft drink to Dartmoor Bill.
William Linskey was born on February 24 1921 into the poverty of Jarrow. His mother died when he was seven, and aged 14 he went to London in an unsuccessful attempt to find work. On the outbreak of war he joined the Merchant Navy, stoking the engines in supply ships. He was unsurpassed as a bare-knuckle boxer, both on board ship and in the rougher ports at home and abroad. Linskey survived the sinking in the South Atlantic of the Ashby, which was torpedoed 200 miles from land. He and a few others spent seven days and nights in an open lifeboat until a clever young first mate steered them to the Azores with a compass.
Next Linskey served on the Arctic convoys carrying cargoes of food and weapons to the Soviet Union. He worked on Russian soil, unloading ships in Archangel after enduring hazardous voyages across the North Atlantic.
When a torpedo sank the Empire Beaumont, part of the convoy PQ18, Linskey was again lucky to survive. He was picked up by a Russian trawler and taken back to Archangel, where he learned Russian and acquired a taste for moonshine vodka. In an attempt to get back to Britain, he signed on to an American ship, whose skipper was even better acquainted with vodka than Linskey. The ship hit an iceberg and sank; again a Russian ship came to the rescue. In 1995 Linskey was one of 200 seamen taken to Murmansk and honoured with a medal for their part in what the Russians call the "Great Patriotic War". Linskey was discharged from the Merchant Navy in 1943, probably suffering from what would now be recognised as post-traumatic stress syndrome. His wartime marriage to Mary McAlinden collapsed, and for four years he led a nomadic existence, drinking heavily, until he was sent to Dartmoor for his part in a drunken assault.
"I was not, by nature, a violent man," he later said, "but drinking changed me. I was fortunate that Wyn [his second wife, Winifred Riddell] stayed with me, and we married soon after I completed the full term in prison, much of it in solitary."
Although Linskey remained an atheist, he came to believe in what he viewed as the many "miracles" seen at AA meetings as alcoholics managed to achieve sobriety. When Wyn died from leukaemia in 1967 he had been sober for 13 years, and he found no strong temptation to drown his sorrows. He met his third wife, Eunice, at Toynbee Hall in 1967, and they married in the same year.
Dartmoor Bill reached his half-century of sobriety in May 2003, and hundreds of AA members celebrated with him at a party given by Eunice at a church hall in Chelsea. Despite the onset of asbestosis, he spoke loud and clear for half an hour, regaling the company with his experience and sense of hope, insisting: "If you don't take the first drink, you can't get drunk."
He is survived by his third wife, and by a daughter of his second marriage."
(See also: "No Longer Required: My war in the merchant marine" by Bill Linskey - Published by Pisces Press 1999, ISBN 0 9537285 0 1)
Saturday, 25 September 2010
On the Road in Bournemouth and Poole: the Bournemouth Road to Recovery (cult) meeting
Things it would seem are getting busy in south-west region. See below from one of our correspondents:
“Following Bournemouth Intergroup’s decision not to accept our local Road to Recovery group, they have applied to join Poole and it would seem that a letter was sent to the South West Region Board member asking for his advice on how to get into Poole Intergroup, without result.
However, the Roadies have won the heart of Poole Intergroup’s benevolent Chairman who has been campaigning round the groups in his self-appointed role as Ambassador, advising members on how to vote in a ‘loving’ way, insisting that our friends have seen the error of their ways and have ‘changed’. Hang on a tick, since when did our trusted servants tell the members what to think? Isn’t it supposed to be the other way round? Forget all that ultimate authority as expressed in our Group Conscience stuff, on this matter our Chairman knows better.
Now if the Wednesday night St Stephen’s meeting of Alcoholics Anonymous were applying to join Poole, even though they are in Bournemouth, and even though Poole Intergroup voted ‘no thanks’ last time in the spirit of unity with Bournemouth, we probably wouldn’t mind. But it’s the Road to Recovery group which is applying to join (again), and experience shows there’s a lot more to that than a very good lickle meeting what makes everyone welcome and abides by the traditions.
If he likes it so much, he can join it. But please accept that some of us don’t want to. Watch this space – the groups have been voting via email. Seems Poole Intergroup’s Conscience is best managed that way.
Keep at it Fellas”
This all seems vaguely reminiscent of the West Kent Intergroup experience with yet another clueless chairman getting all “loved up”. Still if the Poole Intergroup wants to be run by a single Road to Recovery cult group who are we to complain...... or then again maybe it's time for a new chairman......
By the way – just in case the Chairman of that Intergroup has forgotten who runs AA see diagram above - just a hint – and straight from the archives of …. Alcoholics Anonymous GB.
Cheerio
The Fellas
(our usual thanks for this contribution)
Friday, 24 September 2010
Road to Recovery (Southampton) ... and then Plymouth
We've received information that the Southampton Road to Recovery group ceased to exist as of July this year and has been replaced by the Hedge End group (AA). Thus far the demise of the cult group has been attributed to a general dissatisfaction with the repetitive nature of the chairs, these all being sourced apparently from "like-minded" groups and members ie. Roadies. It is asserted that R2R members no longer attend the meeting and the R2R name has been removed from inclusion in the local Where to Find (although we note that the name is still listed as such on the AA website meeting finder - as indeed, and we feel obliged to point this out here, is the Exeter Tuesday group). The precise accounting for this turn of events tends to vary though. On one hand it is presented simply as a case of the group folding as a consequence of "personalities before principles" then to be replaced by the aforementioned group and a new format - an AA format. Alternatively, and perhaps even more excitingly, it has also been suggested that something of a coup d'etat took place with the changeover occurring when some of "principal members were in the San Antonio Convention", or a case of "when the cats away the mice will play". Either way we have been asked to remove the group's name from inclusion in our Cult: Where to Find (contrary to the belief held in some quarters cult groups for some reason don't like to be included there - we can't think why!). Currently the matter is under review and for the time being this group will remain on the list but with an appropriate note appended. If however other AA groups and members (if not the local intergroup) can confirm for us that this group has indeed abandoned its former affiliation with the Road to Recovery movement (and all its attendant evils ie. abusive and dogmatic sponsorship, misguided advice on prescribed medication etc - see site for the remainder) then we would be more than happy to remove this group completely from our listing, and wish them well in their future endeavours, that is in carrying the AA (not cult) message to the still suffering alcoholic.
PS We should like to point out here that although the aacultwatch team is composed mainly of rather easy going but occasionally bolshie alkies, and more inclined to give people the benefit of the doubt than not (now there's a surprise!) nevertheless we weren't born yesterday, nor do we have excessive quantities of moisture exuding from behind our aural cavities (ooooh we hear you say!). Or to put it another way if any cult group tries to re-brand itself (past, present or future) or otherwise play silly buggers with us (pardon our French!) then you will rapidly enough find your group back up on our Cult Where to Find prontissimo (or faster even than a cult sponsor sacking a recalcitrant sponsee - no surely!... Ye gods... nothing can move that fast we hear you say!! But oh yes most certainly!) and in big red letters to boot! - 'nuff said we think on that!!
And now to the R2R (cult) group in sunny Plymouth..... You didn't think we'd forgotten you did you!!
It seems that since the withdrawal of this group from Plymouth Intergroup things have not been going well for our little pointed headed friends. Firstly the virtual demise of the Great Pretender (otherwise known as Little Wayne or the incredible Shrinking man) has now culminated in his almost complete disappearance (but the less said on that the better). Moreover their attempts to form an intergroup have fallen by the wayside. However these setbacks have not stopped this motley crew from continuing to disrupt Intergroup business with their ex-Intergroup officers proving to be most recalcitrant in handing over documentation etc to the newly installed AA officers. Moreover it would seem - and this is entirely in keeping with their generally parasitic relationship with AA - their members are again seeking office in Plymouth Intergroup. Of course the old brigade of Batman and Robin (aka Jon F and Alexis K) are still churning out homilies for the group's digestion (together with an occasional contribution from the US (ie. the Venerable C from the Pacific Group)). But you remember dear old Jon and Alex don't you? Of course you do - those two chaps who decided to lecture the AA General Secretary in a most - how shall we say - vigorous fashion at Conference..... most disturbing and hardly what might be called “sober” conduct....Still always follow the cult motto: “Do as I say not as I do”. Nevertheless another 'up-and-comer' would seem to be the current acting GSR for the R2R (though GSR to what we cannot say) who indicated at the last Intergroup meeting that he would like to stand for the position of Vice Chair if he were nominated – only one small problem though – no one was prepared to nominated him – could there be a clue here?
Cheerio... for now
The Fellas
(our usual thanks to all contributors)
PS We should like to point out here that although the aacultwatch team is composed mainly of rather easy going but occasionally bolshie alkies, and more inclined to give people the benefit of the doubt than not (now there's a surprise!) nevertheless we weren't born yesterday, nor do we have excessive quantities of moisture exuding from behind our aural cavities (ooooh we hear you say!). Or to put it another way if any cult group tries to re-brand itself (past, present or future) or otherwise play silly buggers with us (pardon our French!) then you will rapidly enough find your group back up on our Cult Where to Find prontissimo (or faster even than a cult sponsor sacking a recalcitrant sponsee - no surely!... Ye gods... nothing can move that fast we hear you say!! But oh yes most certainly!) and in big red letters to boot! - 'nuff said we think on that!!
And now to the R2R (cult) group in sunny Plymouth..... You didn't think we'd forgotten you did you!!
It seems that since the withdrawal of this group from Plymouth Intergroup things have not been going well for our little pointed headed friends. Firstly the virtual demise of the Great Pretender (otherwise known as Little Wayne or the incredible Shrinking man) has now culminated in his almost complete disappearance (but the less said on that the better). Moreover their attempts to form an intergroup have fallen by the wayside. However these setbacks have not stopped this motley crew from continuing to disrupt Intergroup business with their ex-Intergroup officers proving to be most recalcitrant in handing over documentation etc to the newly installed AA officers. Moreover it would seem - and this is entirely in keeping with their generally parasitic relationship with AA - their members are again seeking office in Plymouth Intergroup. Of course the old brigade of Batman and Robin (aka Jon F and Alexis K) are still churning out homilies for the group's digestion (together with an occasional contribution from the US (ie. the Venerable C from the Pacific Group)). But you remember dear old Jon and Alex don't you? Of course you do - those two chaps who decided to lecture the AA General Secretary in a most - how shall we say - vigorous fashion at Conference..... most disturbing and hardly what might be called “sober” conduct....Still always follow the cult motto: “Do as I say not as I do”. Nevertheless another 'up-and-comer' would seem to be the current acting GSR for the R2R (though GSR to what we cannot say) who indicated at the last Intergroup meeting that he would like to stand for the position of Vice Chair if he were nominated – only one small problem though – no one was prepared to nominated him – could there be a clue here?
Cheerio... for now
The Fellas
(our usual thanks to all contributors)
Sunday, 19 September 2010
Alcoholics Anonymous
Alcoholics Anonymous as such has ONE official website for Great Britain:
http://www.alcoholics-anonymous.org.uk/
"This Web Site is created and maintained by The General Service Board of Alcoholics Anonymous (Great Britain) Ltd. through the General Service Office of Great Britain.
The General Service Office is the national office serving A.A. in Great Britain and English speaking meetings in continental Europe." (AA website)
There is NO other official website covering this geographical region. There are however links contained within the AA site to various web pages that have been allocated to Intergroups (and for regional information). There are moreover pages allocated to groups within different regions. Whereas the information contained in the Intergroup and Regional pages is non-controversial the same cannot necessarily be said for those relating to specific groups.
There are however an increasing number of other sites which carry information relating to Alcoholics Anonymous or indeed refer to themselves as being an online presence for their group (AA or otherwise), or then again are purely online entities such as forums, online meetings, chat rooms etc, and these moreover may or may not use the AA logo, may or may not use the terms "Alcoholics Anonymous" in their titles or group names, and furthermore may or may not carry disclaimers (and where they do these might not be very clearly displayed - and we suspect that in at least one instance this is quite deliberate) to the effect that the sites themselves are neither "approved or endorsed by, and are not affiliated with Alcoholics Anonymous World Services, Inc. or any AA Service entity of any country" or variations on this theme etc. Therefore it is necessary to apply some discretion when assessing the information conveyed therein. (For our part the aacultwatch site neither uses the terms "Alcoholics Anonymous" in its title, nor the logo nor even the traditional abbreviation for AA in the form of two upper case letters. Moreover we make it quite clear in the About Us section of site who we are and what the site itself is about).
The advantage of placing one's reliance on the information contained in the official site is that this as far as possible reflects most accurately what AA is indeed about (and as contained in the Preamble itself as well as the Steps, Traditions and Concepts, and then other guidelines produced by the General Service Conference).
Additionally the AA website includes a section relating to AA literature (AA conference approved). Other literature may be available at AA meetings but may not be conference approved. If such material (including books, pamphlets, booklets, CDs and DVDs) is on display it should be marked separately from AA literature and should thereafter be treated with some circumspection. The information contained therein might ONLY represent the views of some individuals, and not of the Fellowship itself (as represented by its collective conscience)
The Preamble of Alcoholics Anonymous (read out at the beginning of most AA meetings)
"Alcoholics Anonymous is a fellowship of men and women who share their experience, strength and hope with each other that they may solve their common problem and help others to recover from alcoholism.
The only requirement for membership is a desire to stop drinking. There are no dues or fees for A.A. membership; we are self-supporting through our own contributions.
A.A. is not allied with any sect, denomination, politics, organisation or institution; does not wish to engage in any controversy; neither endorses nor opposes any causes. Our primary purpose is to stay sober and help other alcoholics to achieve sobriety."
Although groups are not obliged to read out this Preamble (and may indeed use another form of words) this particular introduction is most frequently employed to indicate (especially to those new to AA) what AA IS and IS NOT about. If another form of words is being used then again this meeting should be treated with care - it may be a meeting affiliated with another organisation and therefore is (and in accordance with AA Traditions) neither an AA meeting nor one run by an AA group.
Generally an AA meeting will conclude with the Serenity Prayer as follows:
"God grant me the serenity
to accept the things I cannot change;
courage to change the things I can;
and wisdom to know the difference."
Again groups (and meetings) are not obliged to conclude with this prayer and may use the Lord's Prayer instead, for example. This prayer however is Christian in origin and AA as such is not allied with any such institutions. Therefore we would assert that such groups are in fact breaking AA Traditions by affiliating themselves with outside organisations. Again these meetings should be treated with caution.
http://www.alcoholics-anonymous.org.uk/
"This Web Site is created and maintained by The General Service Board of Alcoholics Anonymous (Great Britain) Ltd. through the General Service Office of Great Britain.
The General Service Office is the national office serving A.A. in Great Britain and English speaking meetings in continental Europe." (AA website)
There is NO other official website covering this geographical region. There are however links contained within the AA site to various web pages that have been allocated to Intergroups (and for regional information). There are moreover pages allocated to groups within different regions. Whereas the information contained in the Intergroup and Regional pages is non-controversial the same cannot necessarily be said for those relating to specific groups.
There are however an increasing number of other sites which carry information relating to Alcoholics Anonymous or indeed refer to themselves as being an online presence for their group (AA or otherwise), or then again are purely online entities such as forums, online meetings, chat rooms etc, and these moreover may or may not use the AA logo, may or may not use the terms "Alcoholics Anonymous" in their titles or group names, and furthermore may or may not carry disclaimers (and where they do these might not be very clearly displayed - and we suspect that in at least one instance this is quite deliberate) to the effect that the sites themselves are neither "approved or endorsed by, and are not affiliated with Alcoholics Anonymous World Services, Inc. or any AA Service entity of any country" or variations on this theme etc. Therefore it is necessary to apply some discretion when assessing the information conveyed therein. (For our part the aacultwatch site neither uses the terms "Alcoholics Anonymous" in its title, nor the logo nor even the traditional abbreviation for AA in the form of two upper case letters. Moreover we make it quite clear in the About Us section of site who we are and what the site itself is about).
The advantage of placing one's reliance on the information contained in the official site is that this as far as possible reflects most accurately what AA is indeed about (and as contained in the Preamble itself as well as the Steps, Traditions and Concepts, and then other guidelines produced by the General Service Conference).
Additionally the AA website includes a section relating to AA literature (AA conference approved). Other literature may be available at AA meetings but may not be conference approved. If such material (including books, pamphlets, booklets, CDs and DVDs) is on display it should be marked separately from AA literature and should thereafter be treated with some circumspection. The information contained therein might ONLY represent the views of some individuals, and not of the Fellowship itself (as represented by its collective conscience)
The Preamble of Alcoholics Anonymous (read out at the beginning of most AA meetings)
"Alcoholics Anonymous is a fellowship of men and women who share their experience, strength and hope with each other that they may solve their common problem and help others to recover from alcoholism.
The only requirement for membership is a desire to stop drinking. There are no dues or fees for A.A. membership; we are self-supporting through our own contributions.
A.A. is not allied with any sect, denomination, politics, organisation or institution; does not wish to engage in any controversy; neither endorses nor opposes any causes. Our primary purpose is to stay sober and help other alcoholics to achieve sobriety."
Although groups are not obliged to read out this Preamble (and may indeed use another form of words) this particular introduction is most frequently employed to indicate (especially to those new to AA) what AA IS and IS NOT about. If another form of words is being used then again this meeting should be treated with care - it may be a meeting affiliated with another organisation and therefore is (and in accordance with AA Traditions) neither an AA meeting nor one run by an AA group.
Generally an AA meeting will conclude with the Serenity Prayer as follows:
"God grant me the serenity
to accept the things I cannot change;
courage to change the things I can;
and wisdom to know the difference."
Again groups (and meetings) are not obliged to conclude with this prayer and may use the Lord's Prayer instead, for example. This prayer however is Christian in origin and AA as such is not allied with any such institutions. Therefore we would assert that such groups are in fact breaking AA Traditions by affiliating themselves with outside organisations. Again these meetings should be treated with caution.
Thursday, 16 September 2010
The new Dual Recovery Anonymous (UK) website
http://www.dualrecoveryanonymous.org/
Please note moreover (quote taken from the DRA website - under the Medications and Recovery section):
"DRA members often go to Alcoholics Anonymous and Narcotics Anonymous meetings for additional support and fellowship. Often men and women who have been diagnosed with a dual disorder say that they have received misguided advice about their diagnosis and the use of medication at other Twelve Step meetings. Some have been told that they do not have an emotional or psychiatric illness, and that they are experiencing merely self-pity or some other character defect "You don't need those pills; they'll cause you more problems" and "If you're taking pills, then you're in relapse and not really sober". Individuals who have followed such advice have experienced relapse: some have been hospitalized; some have returned to alcohol or drug use; some have attempted or even completed suicide. To say the least, it can be very confusing. Though we can not speak for other organizations, their literature makes clear that these types of statements are not the official position of A.A., N.A., or any other Twelve Step recovery groups that we are aware of."
Whilst DRA are generous enough to attribute such advice in the main to well-intentioned motives we know otherwise with regard to the cult groups,and for whom this anti medication stance is a central part of their dogma. For our part we wish DRA well with their efforts and trust that their members will continue to feel entirely at liberty to attend other Fellowships meetings - as they are of course fully entitled to do
Please note moreover (quote taken from the DRA website - under the Medications and Recovery section):
"DRA members often go to Alcoholics Anonymous and Narcotics Anonymous meetings for additional support and fellowship. Often men and women who have been diagnosed with a dual disorder say that they have received misguided advice about their diagnosis and the use of medication at other Twelve Step meetings. Some have been told that they do not have an emotional or psychiatric illness, and that they are experiencing merely self-pity or some other character defect "You don't need those pills; they'll cause you more problems" and "If you're taking pills, then you're in relapse and not really sober". Individuals who have followed such advice have experienced relapse: some have been hospitalized; some have returned to alcohol or drug use; some have attempted or even completed suicide. To say the least, it can be very confusing. Though we can not speak for other organizations, their literature makes clear that these types of statements are not the official position of A.A., N.A., or any other Twelve Step recovery groups that we are aware of."
Whilst DRA are generous enough to attribute such advice in the main to well-intentioned motives we know otherwise with regard to the cult groups,and for whom this anti medication stance is a central part of their dogma. For our part we wish DRA well with their efforts and trust that their members will continue to feel entirely at liberty to attend other Fellowships meetings - as they are of course fully entitled to do
Sunday, 12 September 2010
Sponsorship: A DYING ART? (AA Grapevine, November, 1987)
The article that follows was taken from a “Message on Sponsorship” sent in 1952 to all Chicago groups by the Metropolitan Rotating Committee in that city.
We have provided the original article in pdf form (which can be downloaded here) as well as in text form below. We believe it to be an excellent exposition of how sponsorship should be conducted in AA, and propose moreover that it be disseminated throughout the Fellowship as an example of "best practice" (that is in contrast to cult sponsorship which can only be regarded as what constitutes "worst practice")
Briefly - and to inform newcomers to this site - cult sponsorship essentially revolves around the notion that "sponsor knows best", that his/her word is "law", and that failure to comply will lead inevitably to "relapse". We quote precisely from one well-known cult website on this subject:
"It is suggested that you phone daily and do exactly what your sponsor tells you. If you don't have a sponsor, look upon every meeting you go to as a chance to find one.
NB If anything is unclear, ask your sponsor."
We have termed this approach "sponsorship idolatry" to emphasise the fact that within the cult the sponsor has effectively replaced God or a Higher Power (of your understanding) as the cornerstone of an individual's recovery. Now we come to the Chicago "system".
[our own commentary is included in square brackets thus]
"In the early days of the Chicago group, sponsorship was done most thoroughly. Indeed, groups elsewhere in the country spoke of the “Chicago system” of sponsorship.
The picture has changed. Perhaps it is a natural result of growing big. At any rate, the old style of sponsoring, with the sponsor utterly devoted to his prospect, is seen infrequently.
There is no way of checking the probable large number who have failed because of the lack of proper effort by their sponsors.
Chicago’s Suggested Program
1. Responsibility is the first principle of good sponsorship; the sponsor is the one who assumes responsibility for the person seeking help. If one is unable to devote the time and attention essential to good sponsorship, one should not undertake such an assignment, at least without a strong co-sponsor.
2. Sponsorship must be approached with the most serious attitude. AA is a life or death matter to the alcoholic seeking help; if we fail, the new man or woman has been denied the good chance he could have had with another sponsor. Prepare yourself for the first call on a prospect by rereading the chapter “Working with Others,” in the Big Book.
[This section of the book seems to have remained virtually unknown to cult sponsors –that is if their actual conduct is anything to go by. “Working with Others” is a virtual template for how to carry out effective 12 Step Work, and what follows below is an admirable summary of that chapter]
3. Visit the new prospect as soon as possible after he calls for help; presenting the recovery program to him at the psychological moment he reaches for it may be the factor that saves his life.
4. On your first visit, tell the prospective AA, frankly and simply, some of your own story—with enough pauses that he may chime in with some of his own experiences and reactions. Let him ask questions. Explain how AA works, but keep your
presentation brief and simple. Do not wear out your welcome. When he becomes restless take your leave, making an appointment to see him again as soon as practicable.
[Note: this is what is called “sharing” experience as opposed to thrusting your views down somebody else's throat. It establishes a rapport with the “prospect” and encourages within them a sense that their experience is worth listening to as well. “Do not wear out your welcome” - again another concept completely unknown in cult circles whose particular interpretation of this function includes badgering newcomers, and subjecting them on occasion to a deluge of phone calls (sometimes from complete strangers) with each so-called 12 Stepper simply meeting their quota of contacting newcomers (again another part of the cult “suggested” programme)]
5. In presenting the program to a prospect, don’t thrust your personal views upon him. Tell him about the AA program as it is presented in the book, and let him do his own interpreting, especially in regard to the spiritual aspects. He will get the views of many other AAs, in addition to yours, at meetings and in conversations. Out of all that, with what guidance you can give him, he will find a way to apply AA principles to his own life and problems.
[Again the point is emphasised that one's own views should not be imposed on the newcomer. This is called having “respect for another human being”, again another quite alien notion amongst cult members. Moreover it is made clear that the “prospect” is even to be encouraged to use their own judgement when it comes to grasping the principles of the recovery programme. Moreover that he/she should have the opportunity to listen to the views of other AAs in order to produce a synthesis which works for them. This approach is all quite contrary to the cult's mode of action where any independent thinking is strongly frowned upon, and the newcomer is enjoined to avoid all contact with “sick” AA (a view commonly held within the cult “asylum”, and this quite ironic given the “insane” values that underpin their own conduct]
6. Be prepared to sacrifice much of your time for a considerable period to give the prospect the greatest possible chance. Make yourself available to him daily for counsel and companionship.
[This is what is termed “friendship” - something which exists in purely synthetic form amongst cult members]
7. See that the prospect becomes acquainted with many other AAs, so that he may get a broad picture of the AA program and find his own interpretation and application of its principles. Make the prospect truly your friend. Give of yourself without stint in trying to help him. Invite him to your home, preferably for a meal.
[Again see above. The emphasis in very much on encouraging the individual to exercise their own judgement and autonomy, and not to become dependent upon one individual ie. their sponsor, but rather on a Higher Power – and then in whatever form that might manifest itself]
8. See that your prospect immediately gets a copy of the book Alcoholics Anonymous; it is best that he buy a copy. Ownership of the book once was a virtual symbol of AA membership; regular reading and rereading of the book is recommended practice for every AA as a tool of recovery.
[This enables the newcomer to have direct access to the original recovery programme, and ensures furthermore that he/she does not have to rely on others' interpretations (especially those corruptions of this text presented by the cult). We agree moreover that each member should be responsible for buying their own copy of the book. This is not to undervalue the generosity sometimes exhibited by AA members (or groups) in donating a copy to each new man or woman but the psychological act of taking responsibility for one's own recovery has to start somewhere, and we believe it should start here]
9. Do not take on, in your enthusiasm, more prospects than you can properly handle. AA is strong medicine. It affords the recovered alcoholic a unique opportunity to serve his fellow man. The temptation to run up a big score of saved souls is strong. But one new member a year well sponsored is a better result than fifty given the once-over lightly.
[Again this is in contrast to the “assembly line” techniques of the cult with some of their members actually boasting of sponsees running into double figures (and all of which runs counter to the advice above – that is of developing a personal relationship with the sponsee; real friendship takes time and cannot be “mechanised”]
10. Emphasize the importance of regular attendance at meetings, by precept and example. Even if you have grown careless about going to meetings, it is your responsibility to accompany the prospect to several such (and this may save you from a relapse).
[Again the emphasis here is very much on leadership by example as opposed to the cult practice of “Do as I say, not as I do” - this last is termed “hypocrisy”, again a much practised 'virtue' in cult circles. The last injunction serves as a timely reminder that the sponsor too owes much to his/her sponsee in assisting them in their own recovery. This is called “humility” for those cult members who seem to have forgotten - that is if they ever became acquainted with - this “true perspective”].
Reprinted for the Godless Heathens Group, Oakland, California”
[Finally we don't know who this group is but they sound like fun, and not people who take themselves TOO seriously]
Cheerio
The Fellas
(our usual thanks to the member who directed us towards this useful information)
We have provided the original article in pdf form (which can be downloaded here) as well as in text form below. We believe it to be an excellent exposition of how sponsorship should be conducted in AA, and propose moreover that it be disseminated throughout the Fellowship as an example of "best practice" (that is in contrast to cult sponsorship which can only be regarded as what constitutes "worst practice")
Briefly - and to inform newcomers to this site - cult sponsorship essentially revolves around the notion that "sponsor knows best", that his/her word is "law", and that failure to comply will lead inevitably to "relapse". We quote precisely from one well-known cult website on this subject:
"It is suggested that you phone daily and do exactly what your sponsor tells you. If you don't have a sponsor, look upon every meeting you go to as a chance to find one.
NB If anything is unclear, ask your sponsor."
We have termed this approach "sponsorship idolatry" to emphasise the fact that within the cult the sponsor has effectively replaced God or a Higher Power (of your understanding) as the cornerstone of an individual's recovery. Now we come to the Chicago "system".
[our own commentary is included in square brackets thus]
"In the early days of the Chicago group, sponsorship was done most thoroughly. Indeed, groups elsewhere in the country spoke of the “Chicago system” of sponsorship.
The picture has changed. Perhaps it is a natural result of growing big. At any rate, the old style of sponsoring, with the sponsor utterly devoted to his prospect, is seen infrequently.
There is no way of checking the probable large number who have failed because of the lack of proper effort by their sponsors.
Chicago’s Suggested Program
1. Responsibility is the first principle of good sponsorship; the sponsor is the one who assumes responsibility for the person seeking help. If one is unable to devote the time and attention essential to good sponsorship, one should not undertake such an assignment, at least without a strong co-sponsor.
2. Sponsorship must be approached with the most serious attitude. AA is a life or death matter to the alcoholic seeking help; if we fail, the new man or woman has been denied the good chance he could have had with another sponsor. Prepare yourself for the first call on a prospect by rereading the chapter “Working with Others,” in the Big Book.
[This section of the book seems to have remained virtually unknown to cult sponsors –that is if their actual conduct is anything to go by. “Working with Others” is a virtual template for how to carry out effective 12 Step Work, and what follows below is an admirable summary of that chapter]
3. Visit the new prospect as soon as possible after he calls for help; presenting the recovery program to him at the psychological moment he reaches for it may be the factor that saves his life.
4. On your first visit, tell the prospective AA, frankly and simply, some of your own story—with enough pauses that he may chime in with some of his own experiences and reactions. Let him ask questions. Explain how AA works, but keep your
presentation brief and simple. Do not wear out your welcome. When he becomes restless take your leave, making an appointment to see him again as soon as practicable.
[Note: this is what is called “sharing” experience as opposed to thrusting your views down somebody else's throat. It establishes a rapport with the “prospect” and encourages within them a sense that their experience is worth listening to as well. “Do not wear out your welcome” - again another concept completely unknown in cult circles whose particular interpretation of this function includes badgering newcomers, and subjecting them on occasion to a deluge of phone calls (sometimes from complete strangers) with each so-called 12 Stepper simply meeting their quota of contacting newcomers (again another part of the cult “suggested” programme)]
5. In presenting the program to a prospect, don’t thrust your personal views upon him. Tell him about the AA program as it is presented in the book, and let him do his own interpreting, especially in regard to the spiritual aspects. He will get the views of many other AAs, in addition to yours, at meetings and in conversations. Out of all that, with what guidance you can give him, he will find a way to apply AA principles to his own life and problems.
[Again the point is emphasised that one's own views should not be imposed on the newcomer. This is called having “respect for another human being”, again another quite alien notion amongst cult members. Moreover it is made clear that the “prospect” is even to be encouraged to use their own judgement when it comes to grasping the principles of the recovery programme. Moreover that he/she should have the opportunity to listen to the views of other AAs in order to produce a synthesis which works for them. This approach is all quite contrary to the cult's mode of action where any independent thinking is strongly frowned upon, and the newcomer is enjoined to avoid all contact with “sick” AA (a view commonly held within the cult “asylum”, and this quite ironic given the “insane” values that underpin their own conduct]
6. Be prepared to sacrifice much of your time for a considerable period to give the prospect the greatest possible chance. Make yourself available to him daily for counsel and companionship.
[This is what is termed “friendship” - something which exists in purely synthetic form amongst cult members]
7. See that the prospect becomes acquainted with many other AAs, so that he may get a broad picture of the AA program and find his own interpretation and application of its principles. Make the prospect truly your friend. Give of yourself without stint in trying to help him. Invite him to your home, preferably for a meal.
[Again see above. The emphasis in very much on encouraging the individual to exercise their own judgement and autonomy, and not to become dependent upon one individual ie. their sponsor, but rather on a Higher Power – and then in whatever form that might manifest itself]
8. See that your prospect immediately gets a copy of the book Alcoholics Anonymous; it is best that he buy a copy. Ownership of the book once was a virtual symbol of AA membership; regular reading and rereading of the book is recommended practice for every AA as a tool of recovery.
[This enables the newcomer to have direct access to the original recovery programme, and ensures furthermore that he/she does not have to rely on others' interpretations (especially those corruptions of this text presented by the cult). We agree moreover that each member should be responsible for buying their own copy of the book. This is not to undervalue the generosity sometimes exhibited by AA members (or groups) in donating a copy to each new man or woman but the psychological act of taking responsibility for one's own recovery has to start somewhere, and we believe it should start here]
9. Do not take on, in your enthusiasm, more prospects than you can properly handle. AA is strong medicine. It affords the recovered alcoholic a unique opportunity to serve his fellow man. The temptation to run up a big score of saved souls is strong. But one new member a year well sponsored is a better result than fifty given the once-over lightly.
[Again this is in contrast to the “assembly line” techniques of the cult with some of their members actually boasting of sponsees running into double figures (and all of which runs counter to the advice above – that is of developing a personal relationship with the sponsee; real friendship takes time and cannot be “mechanised”]
10. Emphasize the importance of regular attendance at meetings, by precept and example. Even if you have grown careless about going to meetings, it is your responsibility to accompany the prospect to several such (and this may save you from a relapse).
[Again the emphasis here is very much on leadership by example as opposed to the cult practice of “Do as I say, not as I do” - this last is termed “hypocrisy”, again a much practised 'virtue' in cult circles. The last injunction serves as a timely reminder that the sponsor too owes much to his/her sponsee in assisting them in their own recovery. This is called “humility” for those cult members who seem to have forgotten - that is if they ever became acquainted with - this “true perspective”].
Reprinted for the Godless Heathens Group, Oakland, California”
[Finally we don't know who this group is but they sound like fun, and not people who take themselves TOO seriously]
Cheerio
The Fellas
(our usual thanks to the member who directed us towards this useful information)
Monday, 6 September 2010
Exeter: Road to Recovery - Tuesday 19.30 Cornerstone, Kimberley Rd
We're pleased to announce that the above meeting no longer exists – or rather it no longer exists as a cult meeting. We have been informed by those members of the aacultwatch team based in the area that the group has now returned to carrying the AA message (as distinguished from that perversion devised by the cult). This transformation has occurred directly as a result of local AA members themselves taking the initiative to ensure that our Traditions are defended, and that the many abuses inflicted on newcomers by the cult are brought to an end, and that finally these most important members of AA are afforded the respect to which they are fully entitled. Additionally the use of the title 'Road to Recovery' has been dispensed with (a perfectly apt name for an AA meeting but – and as with the Cross of St George high-jacked by the National Front in its various guises - it has been brought into disrepute by these similarly dogmatic and extremist fundamentalists) (we note however that this group title has not yet been removed from the AA online meeting finder – an oversight which we are quite sure will be remedied shortly). To this end the old cult group details have been removed from our Cult: Where to Find, and we extend our best wishes to this newly resurrected AA group and meeting. Moreover it is hoped that their example will serve to strengthen other members' resolve in extirpating this malignancy from the otherwise healthy body of our Fellowship
Cheers
The Fellas
PS However there is no time for complacency and you can be quite assured we will keep a sharp lookout for any attempt by the cult to resume its activities in the Exeter area or indeed in any other part of Great Britain.
Cheers
The Fellas
PS However there is no time for complacency and you can be quite assured we will keep a sharp lookout for any attempt by the cult to resume its activities in the Exeter area or indeed in any other part of Great Britain.
Monday, 30 August 2010
aacultwatch
Every so often we get enquiries from AA members offering not only their support but also wanting to get more involved in our campaign - that is to rid Alcoholics Anonymous of its extremist, dogmatic and abusive elements, to keep our Fellowship healthily disorganised, and operating moreover in accordance with our Traditions (see About Us section for more details on this). In response to these requests you might wish to consider the following:
a) Within the context of AA meetings as such it is not really appropriate to raise these issues – that would be contrary to the stated purpose of these gatherings as indicated in our Preamble. However outside this context there is absolutely no reason why the website should not be discussed, and the issues that it raises debated by the AA membership. This may take place in group consciences, business meetings, Intergroup and Region meetings and indeed at AA Conference level (or are we just being grandiose here......), and of course at any time between individuals who wish to exercise their fundamental right to freedom of speech. These are all entirely legitimate forums for such discussion and any attempt to censor this should be opposed. Whereas the site itself is evidently not run by Alcoholics Anonymous the views expressed therein are those of AA members (except where an outside source is cited eg. articles, research etc), and therefore qualify (if not on that ground alone) for consideration by other members of the Fellowship.
b) Knowledge is power: One thing at least that we have discovered during the last three years the site has been running is that what the cult most fears is EXPOSURE. They dislike intensely having their activities brought into the full light of day, with their misrepresentations of the Fellowship and its programme examined (and then refuted), the unmasking of their systematic abuse of newcomers (this conducted under the guise of “sponsorship” of the worst kind - that is if it can be called sponsorship at all!), together with their discriminatory conduct towards those AA members who are dual diagnosis (this leading to further suffering for those concerned, and, in some instances, contributing to, if not actually causing, their untimely death), and lastly their manipulation of AA guidelines, Traditions and Concepts to serve their own ego driven ambitions rather than the welfare of AA members (it is worth bearing in mind here that the cult are particularly fond of running so-called “workshops” (advertised both within AA and outside the auspices of the Fellowship) to promote their own mangled “version” of these principles). Finally our efforts - together with those of other similarly concerned AA members - are starting to have some impact on the cult in Great Britain. A number of their meetings have either closed or been removed from the “Where to Find” (a decision undertaken by local intergroups), or in at least one instance denied access to an intergroup for being “too controversial”. A number of other groups (those more amenable to criticism) have recognised their breaches of the Traditions and guidelines and have (following upon group consciences) revised their conduct accordingly. All of the above has been sustained by the flow of information which has indeed proven to be a potent weapon in our campaign against the cult's activities.
We reiterate: knowledge is power! When AA members have full access to what is going on in other groups they are then in a position to remedy (where required) any abuses that might be taking place. We have no problem at all with the notion of AA members and AA groups 'policing' AA. Indeed we would argue that under Traditions One, Four and Five (and contrary to the position taken by cult groups in their frequent misrepresentation of these guidelines) other groups not only have a right to take action to correct the dangerous conduct of cult groups (those purporting to act under the umbrella of AA) but even - we would assert - a duty to intervene, that is if there exists a genuine concern to ensure both “our common welfare” and protect the newcomer against this most insidious and malign influence within the Fellowship. These flows of information need not specifically be directed towards aacultwatch itself (although we will always happily review any evidence sent our way) but rather between AA members, both individually and locally, either within the formal service structure or via (and just as importantly) informal networks. Such conduits should no longer be obstructed by 'hiding' behind the Yellow Card (the confidentiality statement, which by the way has no legal or applicable ground to support it) or relying on collusion and/or denial within the Fellowship to ensure their perverse activities go unchallenged. AA is an anonymous organisation - not a secret one. We are in fact not only “responsible” for our own Fellowship but also accountable to a wider public, and from which after all our membership finally derives. In line with this we would argue that AA should operate altogether more transparently, and moreover that AA members have both a moral and a social obligation to speak up and expose cult groups wherever and whenever such abuses occur. Freedom of speech and freedom of action do not simply happen – they are rights that have to be actively defended or they wither and die, and we are left then subordinate to the fascist condition perpetrated by the cult groups (the terms “Step Nazis” and “Taliban” more than adequately express a sometimes intuitively grasped recognition - that this is precisely where the cult groups will finally take AA if they are left unopposed)
c) Similarly such debate can take place in online forums (incidentaly we have been reliably informed by AA members that instructions have been issued by some cult groups to their members that these latter should not view the aacultwatch website (an indication in itself of their fear of exposure even amongst themselves!). Our own forum (http://forums.delphiforums.com/aacultwatch) exists to promote such discussion, and without wishing to blow our own trumpets (but we're going to anyway) we have already successfully challenged one anti-AA advocate (going by the bizarre tag “Agent [a citrus fruit]”; we have no intention of giving him or his website any more publicity here) and his adherents to produce verifiable evidence to support their claims. Of the eight or nine points raised they were only able to produce one piece of supporting documentation which might even approach meeting that simple criterion. The rest was mere propaganda or the recycling of misrepresentations about AA from other sources on the web. Their other claims were challenged effectively by AA members who, citing in every instance the relevant guidelines, were easily able to confute their arguments. In like fashion the advocates of the cult position have been challenged by AA members to establish the moral legitimacy of their approach, something which this extremist element has so far entirely failed to do. Other online forums of course provide a means by which these debates can be conducted, and this without necessarily mentioning aacultwatch explicitly (although to do so usually saves quite a lot of time in explanation).
d) Finally of course AA members may themselves directly confront and challenge cult supporters and adherents wherever these seek to promote their fallacious doctrine (and this even in an AA meeting where cult members may attempt to exploit the opportunity afforded therein), and expose their lies and misrepresentations, and this by the simple expedient of questioning their dubious interpretations of the principles and guidelines of AA (an approach which we ourselves will most certainly continue to apply). In order to do this AA members will themselves need not only to familiarise themselves with the relevant literature but ensure moreover that they have fully “imbibed”, as it were, the spirit of the Fellowship. The cult may be quite adept in manipulating such former sources to serve their own personality driven ends but they fail entirely to distinguish the essence of AA which underpins its every action, and wherein lies its sole purpose; that is liberation – liberation from the tyranny of alcoholism, and this by means of liberation from the bondage of self, whether this last manifests itself immediately, or derives indeed from some other source – that is another “human power”. “Self will run riot” is the fundamental flaw upon which the cult rests, and which finally will be its downfall – and the sooner the better!
Cheerio
The Fellas
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