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Enjoy!

The Fellas (Friends of Alcoholics Anonymous)

PS Thanks to the contributor who pointed us in the direction of this gem!

AA Minority report 2012 (continued)(10)

“Section Four

Analysis of A.A. Traditions and Concepts applied to past and current events, examining the difference between assertive and punitive behaviour.

The incidents with Chuck D. illustrate the paradox involved in preserving A.A. Unity, similar to the biblical paradox: “Whoever seeks to gain his life will lose it, but whoever loses his life will preserve it” (luke17.33). The “trusted servants” “elder statesmen” of 1958 demonstrated this by having the courage to assert AA Tradition, at the price of a heated argument in which a few might leave AA and get drunk. Thus they lost unity in order to preserve it. - A.A. remained unified, while Chuck D. left with his cult and was arrested whilst drunk some 20 years later. This battle of wills between the “elder statesmen" “trusted servants” of the A.A. group conscience and a well intentioned dictator is the implication of Tradition Two:

“Being the founder, he is at first the boss. Who else would be? Very soon, though, his assumed authority to run everything begins to be shared with the other first alcoholics he has helped. At this moment the benign dictator becomes the chairman of a committee composed of his friends. These are the group’s hierarchy of service – self appointed of course, because there is no other way……Growing pains now beset the group…..the revolution is on. The group conscience is about to take over……..The arch deacon is one who just as surely convinced that the group cannot get along without him…… A few haemorrhage so badly that – drained of all A.A. spirit and principle - they get drunk. At times the A.A. landscape seems to be littered with bleeding forms.” (Tradition Two, Twelve Steps and Twelve Traditions page 137-139).

It can be seen from the above that for the power of Tradition Two, “but one ultimate authority,” to operate in A.A. “elder statesmen” or “trusted servants” must also face their responsibility to lead the revolt to challenge dictators. If leadership is weak and the revolt does not take place, recent historical evidence is that some groups may retain the hierarchical pyramid structure of a cult, rather than the upside down triangle structure of A.A. - The “benign dictator” mentioned in Tradition Two becomes malignant. It can also be seen that where the “ultimate authority” of Tradition Two is operating healthily in A.A., there will also be those who feel their unreasonable demands for total liberty are being restricted.

“..Feeling the weight of all these forces, certain members who run counter to A.A.’s Traditions sometimes say that they are being censored or punished and that they are therefore being governed…..” (Concept 12, warranty five).

Abusive/coercive sponsorship within a cult group is clearly a public matter affecting other groups and AA as a whole, “an incitement to public controversy” (Concept 12, Warranty 5), which warrants intervention under the exception to group autonomy in Tradition 4. The responsibility to protect the vulnerable from abuse, preserve A.A. unity and AA public relations lies with the “trusted servants” and “elder statesmen” within the intergroup. However, responsibility also lies at regional and board levels, to unequivocally support such interventions.

“Hence the principle of amply delegated authority and responsibility to “trusted servants” must be implicit from the top to the bottom of our active structure of service. This is the clear implication of A.A.’s Tradition Two….”

(Concept II).

A responsible protective action to assert duty of care in protecting the vulnerable and AA public relations, where cult groups occur and where continued abuse is reported, would be for the intergroup public information committee to inform all agencies and other A.A. groups in the area which may be referring alcoholics to the group, to recommend they not to send referrals to that group.

“Whenever and however we can, we shall need to inform the general public also; especially upon misuses of the name Alcoholics Anonymous." (Concept 12, warranty five).

“Finally, any two or three alcoholics gathered together for sobriety may call themselves an A.A. group provided that, as a group, they have no other purpose or affiliation." (Concept 12, Warranty six)

It can be seen that any group of alcoholics gathered together for the purpose of the control, coercion and abuse of the vulnerable has another purpose other than sobriety and is a misuse of the name Alcoholics Anonymous. Such measures, which basically amount to saying: “No.” or “We are not obliged to cooperate with, or to be governed by, the unreasonable dictates of a “tyranny of very small minorities invested with absolute power.” (Concept V) cannot be regarded as governmental or punitive, but assertive of Traditions One and Two. They are simply informative of AA Tradition and warranties of conference.

"..AA's right to object calmly and privately to specific violations is at least equal to the rights of the violators who violate. This cannot accurately be called a governmental action." (Concept XII, warranty Five.)

Such application of AA tradition does need more than just a little courage on behalf of those serving on an intergroup committee, for it is likely to be met with stiff resistance because:

“Instincts on the rampage balk at investigation. The minute we make a serious attempt to probe them, we are liable to suffer a severe reaction.” (Twelve Steps and Twelve Traditions page 46)

- As Bill W. encountered with “Our Promoter friend” who turned “alarming poser” with his ultimatum: “To hell with the trustees, the world is waiting for my message. I’ve got the right to free speech and I’m going on air whether you like it or not.” (AA Comes of Age page 130-131) And as the “trusted servants” of 1958 encountered with Synanon cult leader Chuck D: “All right, lets go home-the hell with this.’ So the whole meeting got up, and we all got into our automobiles and… … we never went back to A.A. again.”

Warranty five states:

“…we still say ‘fine. Only we hope you won’t designate your efforts as an A.A. group or enterprise.’ These examples illustrate how far we have already gone to encourage freedom of assembly, action, and even schism. To all those who wish to secede from A.A. we extend a cheerful invitation to do just that. If they can find a better way we are glad.” (Concept 12, warranty 5).

In the case of Chuck D, given the history of Synanon, the committee of “trusted servants” could congratulate themselves on a job well done. However, in instances where they do not wish to secede, but insist on staying to ruin A.A. unity instead, then a committee of “trusted servants” is likely to have to face a slightly different situation, and one which requires them to:

“…take a stand against a storm...... to stick flat footed to one’s convictions about an issue until the matter it is settled……. face heavy and long- continued criticism…. and face those who powerdrive, they are the ‘politckers,’ They make accusations. Maybe they are violent, malicious. They pitch gobs of rumors, gossip, and general scuttlebutt to gain their ends – all for the good of A.A. of course!” (Concept IX).

The Traditions violators may defiantly twist Tradition One insisting their “rights,” much like “Our promoter friend”: “I’ve got the right to free speech…..whether you like it or not.” (AA comes of Age page 130-131) Or they may twist warranties five and six; seek sympathy from newer members of the fellowship who are ignorant of Traditions, claiming they are being “punished”, or “governed”. - It would appear however, that when the ultimate authority in Tradition two is operating healthily in A.A., “The influence of ultimate authority must always be felt,” (Concept X) and there will at times be those who:

“Feeling the weight of all these forces… ... sometimes say that they are being censored or punished and that they are therefore being governed…..” (Concept 12, warranty five).

It can be understood that the state of “feeling” censored, punished or governed is not the same thing as the actual state of “being” censored, punished or governed, the two are distinctly different as can be explained in the following paragraphs:

Where such defiance is met from a small tyranny, there is the duty to protect from “tyrannies great and small” (Concept XII, warranty six). As Bill W. demonstrated with “Our promoter friend” (AA comes of Age page 130-131), Tradition one affords the equal liberty to any A.A. member, group, intergroup and AA as a whole, as does a small tyranny afford to itself: “No AA can compel another to do anything.” (Tradition One, Twelve Steps and Twelve Traditions page 133). There is no compulsion to submit to, or cooperate with unreasonable demands of a small tyranny if their actions affect other groups or AA as a whole. – Such a compulsion would amount to the majority being governed by a “tyranny of very small minorities invested with absolute power”. (Concept V). If negotiation fails, de-listing a group and informing the public in such cases is both an option and a duty under warranties five and six:

“Whenever and however we can, we shall need to inform the general public also; especially upon misuses of the name Alcoholics Anonymous." (Concept 12, warranty five).

“Finally, any two or three alcoholics gathered together for sobriety may call themselves an A.A. group provided that, as a group, they have no other purpose or affiliation”. (Concept 12, warranty 6)

Tradition Four states:

“Each group should be autonomous except in matters affecting other groups or AA as a whole.” – Further explained by Bill W: “…Yet please note one important qualification. It will be seen that such extreme liberty of thought and action applies only to the group’s own affairs…… Obviously if any individual, group, or regional committee could take an action that might seriously affect the welfare of Alcoholics Anonymous as a whole or seriously disturb surrounding groups, that would not be liberty at all, It would be sheer license, it would be anarchy, not democracy”. (Bill W. “Tradition four”, AA Grapevine March 1948, Language of the Heart page 81).

"Our membership Tradition does contain, however, one vitally important qualification. That qualification relates to the use of our name Alcoholics Anonymous......... We cannot lend the AA name, even indirectly, to other activities, however worthy. If we do so we shall become hopelessly compromised and divided. We think that AA should offer its experience to the whole world for whatever use can be made of it. But not its name. Nothing can be more certain." (Bill W. Tradition Three, AA Grapevine 1948, Language of the Heart page 79-80)

“In AA, the group has strict limitations, but the individual scarcely any.” (Bill W. AA Grapevine February 1958 - Language of the Heart pages 222-225).

“On such issues our common welfare is paramount” (Tradition Four (Long Form))

It can be seen from Traditions Three and Four that an individual alcoholic’s unconditional right to be an A.A. member is all inclusive, never exclusive, but there is no such right afforded to any two or three alcoholics gathered together as a group.

There is “one important qualification” which is all exclusive except for as a group they have no other purpose or affiliation. – Therefore any two or three alcoholics gathered together as a group may not necessarily qualify themselves to be called an A.A. group, as stated in warranty six:

“Finally, any two or three alcoholics gathered together for sobriety may call themselves an A.A. group provided that, as a group, they have no other purpose or affiliation”.

And confirmed in warranty five:

“If individual A.A.s wish to gather together for retreats, Communion breakfasts, or indeed any undertaking at all, we still say ‘Fine. Only we hope you won’t designate your efforts as an A.A. group or enterprise.”

As Bill W. explains:

“I think we might sum it up like this: “AA members who are so inclined should be encouraged to band together in groups to ……. But they ought to refrain from calling themselves AA groups……....... But obviously, such a dual purpose group should not insist that it be called an AA group nor should it use the AA name in its title.”

(Bill W. AA Grapevine February 1958. Language of the Heart pages 222-225).

It can be understood, that any two or three alcoholics gathered together as a group has no right to insist that any other A.A. member, group, intergroup or any part of A.A. calls them an A.A. group.

It can be understood that a group’s autonomy, or in other words, its liberty to violate all A.A.’s Traditions, its “right to be wrong” extends strictly to its own affairs. There is a well defined boundary in Tradition Four at which an A.A. group’s autonomy ends and where the principles of Traditions One and Two take precedence; assuming “trusted servants” and “elder statesmen” are willing to apply the able leadership of Tradition Two, Concept IX; and the “specific application” of Tradition Four:

“Tradition Four is a specific application of general principles already outlined in Traditions One and Two. Tradition One states: ‘Each member of Alcoholics Anonymous is but a small part of a great whole’…….. Hence our common welfare comes first …………. there is but one ultimate authority…” (Bill W, Tradition Four, Grapevine March 1948. Language of the Heart, page 80).”

Comment: Action not inaction is what is required, or perhaps our preference is to stand idly by, mere spectators to the destruction of our Fellowship!

"....when bad men combine, the good must associate; else they will fall, one by one, an unpitied sacrifice in a contemptible struggle." Thoughts on the Cause of the Present Discontents, Edmund Burke 1770

Over to you,

The Fellas (Friends of Alcoholics Anonymous)

Court mandated AA attendance - Concept 12 Warranty 5/Tradition 6

“Hi,

Thanks for the mail. In the case of meetings which have outside affiliations (ie. no longer an AA group) we refer you to the following:

Concept 12, warranty five: “And at times the Conference will need to take certain protective actions especially in the area of Tradition violations.…….. Individuals, sometimes outside organisations may try to use the A.A. name for their own private purposes……..Whenever and however we can, we shall need to inform the general public also; especially upon misuses of the name Alcoholics Anonymous. This combination of counter forces can be very discouraging to violators or would be violators. Under these conditions they soon find their deviations to be unprofitable or unwise…” (see http://aacultwatch.blogspot.co.uk/2012/02/minority-report-continued4.html for the relevant page extracts from the Concepts)

Extending the above principle to local AA service structures (which extension Bill Wilson makes reference to in the Concepts themselves), where they have identified groups that have deviated significantly from the guidelines (specifically Tradition 3 but with reference also to Tradition 4) they may take action to ensure that outside agencies are made aware of these. In the instance you have cited this group presumably has been delisted under Tradition 3. It is therefore to be deemed itself an "outside organisation". If it continues to represent itself as an AA group (either explicitly or implicitly) to other agencies then these should be notified accordingly by the local AA service structure ("intergroup" in Great Britain). It should be made clear to the relevant courts that this group is no longer affiliated with AA, and therefore may not be regarded as an AA group. This should be sufficient for the courts themselves to recognise that any documents emanating from this group may similarly be considered illegitimate. Of course this problem would not arise at all if AA itself had not breached its own traditions by participating in the court mandated system. But then we don't seem to learn from our past mistakes - co-operation is fine but not endorsement! The "court card" system goes way beyond the former and certainly constitutes (literally) an endorsement of judicial policy - whether or not courts wish to refer offenders to AA is their business - but it certainly isn't ours!

Cheers

The Fellas”

Comment: A reply to an enquiry from a member in the US. Court mandated attendance in the US is equivalent to the “chit system” in the UK. Our participation in both are quite clearly contrary to AA tradition – with the consequent (and inevitable) problems. People are being referred to AA who are determined (by the courts) to have an alcohol problem which in some way contributed to the commission of their crime. It does not follow from this that they are necessarily alcoholic drinkers any more than most of the “binge” drinkers who clutter up town centres (and subsequently hospital A and E) are necessarily so either. Nevertheless AA is being used as a 'dumping ground' regardless. Our continued participation in this judicial remedy constitutes an endorsement of the policy, and is contrary to Tradition 6:

“Six—An A.A. group ought never endorse, finance or lend the A.A. name to any related facility or outside enterprise, lest problems of money, property and prestige divert us from our primary purpose”

(Long form – extract): “While an A.A. group may cooperate with anyone, such cooperation ought never go so far as affiliation or endorsement, actual or implied. An A.A. group can bind itself to no one. “

Cheerio

The Fellas (Friends of Alcoholics Anonymous)

DISSENT WITHIN AA

DISSENT WITHIN AA

FROM BOX 459 APRIL/MAY 2007

“Box 4-5-9 is published bimonthly by the General Service Office of Alcoholics Anonymous, 475 Riverside Drive, New York, NY 10115, © Alcoholics Anonymous World Services, Inc., 2007 Mail address: P.O. Box 459, Grand Central Station New York, NY 10163

Dissent Within A.A.:

The System Provides the Means to Handle It* Dissent is commonplace within A.A.—particularly, in this country, when A.A. was young; and in other countries, where A.A. is still learning from experience. Our co-founder Bill W. enjoyed relating stories of the disagreements and pretty squabbles, the controversies and the dissensions that so often marked the early years.

Many sober alcoholics do not handle dissent well— either individually or collectively. As individuals, some of us can be emotionally immature, with our emotions on the surface, raw and exposed. We can be quick to anger, and prone to resentments. But our Big Book warns us that, as alcoholics, anger and resentments will destroy us! Often we express our dissent by sulking or by cutting ourselves off, or we “get even” by taking some ill-considered action.

For example, if we don’t get that raise we think we deserve, we quit the job! Thus cutting off all our pay! Or our A.A. group goes against our sage advice: “Mark my word, if you change the meeting time from 8:30 to 7:30, nobody will come.…” So we leave in a huff to try other groups, taking our grumpiness with us. Meanwhile, back at the home group the new meeting time is a huge success!

“Given enough anger, both unity and purpose are lost,” wrote Bill W. in a 1966 letter. “Given still more ‘righteous’ indignation, the group can disintegrate; it can actually die. This is why we avoid controversy.” (As Bill Sees It, p. 98.)

In A.A. Comes of Age (p. 79) Bill wrote, “Ours is…the story of how…under threats of disunity and collapse, world-wide unity and brotherhood have been forged. In the course of this experience we have evolved a set of traditional principles by which we live and work together…the Twelve Traditions.” And, later, the Twelve Concepts.

How, then, might we handle dissent in A.A.? By the grace of God, we have been provided with three tools which provide the means of expressing dissent and bringing about change without taking precipitous action. They are: the Traditions, the Concepts and the service structure. Let’s see how these tools might be used.

“Twelve Traditions Illustrated”

The guiding principle should be Tradition One, “Our common welfare should come first; personal recovery depends upon A.A. unity,” and Bill, in Twelve Steps and Twelve Traditions, says it more eloquently than we can: “The unity of Alcoholics Anonymous is the most cherished quality our Society has. Our lives, the lives of all to come, depend squarely upon it. We stay whole, or A.A. dies. Without unity, the heart of A.A. would cease to beat; our world arteries would no longer carry the life-giving grace of God…Back again in their caves, alcoholics would reproach us and say, ‘What a great thing A.A. might have been!’”

He goes on to point out that the A.A. member “has to conform to the principles of recovery. His life actually depends upon obedience to spiritual principles.” As he recovers in a group, “It becomes plain that the group must survive or the individual will not. So…how best to live and work together as groups became the prime question.” And finally, “On anvils of experience, the structure of our Society was hammered out.”

The dissenter, then, can use the tool of the service structure to bring about the desired change. The whole system was devised to make that practicable, because in A.A., the groups “hold ultimate responsibility and final authority” (Concept I). The groups in each area elect a delegate to represent them at the annual General Service Conference; and through their general service representatives (G.S.R.), the groups make their “group conscience” known at the area assembly, and, if the assembly agrees, the delegate carries that particular concern to the Conference itself. The Conference, in turn, represents the group conscience of A.A. as a whole. Its recommendations, arrived at by substantial unanimity, are binding on the trustees (who are also part of the Conference) and through them, on the General Service Office. This system, which is described very explicitly in the Twelve Concepts, ensures that the only power in Alcoholics Anonymous is “a loving God as He may express Himself in our group conscience”; i.e., through the groups.

Furthermore, if the dissenters feel that they have not been given a fair hearing or their views have been misrepresented or that a mistaken decision has been made, they are given “a traditional Right of Appeal…thus assuring us that minority opinion will be heard and that petitions for the redress of personal grievances will be carefully considered.” The words of Bill again: “We recognize that minorities frequently can be right; that even when they are partly or wholly in error, they still perform a most valuable service when, by asserting their ‘Right of Appeal,’ they compel a thorough-going debate on important issues. The well-heard minority, therefore, is our chief protection against an uninformed, misinformed, hasty or angry majority.” (Concept V) This suggested recourse for the dissenter is not just theoretical, it works.

Dissent in Alcoholics Anonymous is not only tolerated, it is encouraged. But how that dissent is expressed and handled becomes, in the final analysis, a spiritual matter. “Our common welfare should come first,” states Tradition One — even though it means we must submit our personal wills to the authority of “a loving God as He may express Himself in our group conscience.”

*First printed in April/May 1987 issue.”

Cheerio

The Fellas (Friends of Alcoholics Anonymous)

AA Minority report 2012 (continued)(9)

Section Three

“The antithesis to Big Book Sponsorship: Examples of A.A. Sponsorship, using quotations from A.A. published literature.

Ernie G. recalls Bill W and Dr. Bob:

“..but it was all suggestion, he’d never give an order, Bob was the same way.” (Dr. Bob and the Good Old Timers page 226).

A.A. sponsorship - A few quotes of Dr. Bob, A.A.’s co-founder:

“..whatever you do, whoever you talk to, don’t push”……”Don’t push. Just tell them that you found yourself in A.A. and how grateful you are and how things have changed. Talk about yourself. Then tell them “If you need help, want help, Join A.A.” ( Dr. Bob and the Good Old Timers page 284)

“Don’t applaud me. Don’t applaud any alcoholic” (Dr. Bob and the Good Old Timers page 221)

“I don’t believe I have any right to get cocky about getting sober. It is only through God’s grace that I did it” (Dr. Bob and the Good old Timers page 221)

“If you speak for more than 15 minutes you’re going to repeat yourself.” (Dr. Bob and the Good Old Timers page 224)

“If the speaker doesn’t say exactly what you think he ought to say, don’t criticize. He may be saying exactly what the man in the back row wants to hear.” (Dr, Bob and the Good old Timers page 272)

“But you watch what the man does as well as what he says” (Dr, Bob and the Good old Timers page 225)

“As finally expressed and offered, they [The Twelve Steps] are simple in language, plain in meaning. They are also workable by any person having a sincere desire to obtain and keep sobriety. The results are proof. Their simplicity and workability are such that no special interpretations, and certainly no reservations, have ever been necessary” (Dr. Bob and the Good Old Timers page 227)

“Our Twelve steps, when simmered down to the last, resolve themselves into the words ‘love’ and ‘service’. We understand what love is, and we understand what service is. So let’s bear these two things in mind.” (Dr. Bob and the Good Old Timers page 338)

“At his time – January – 1940 he wasn’t making you get out of bed to pray on your knees, to pray with you, I’m not sure that would have worked too well with me.” (John S.) (Dr. Bob and the Good Old Timers pages 276)

“..it became a question of adopting that which would work and rejecting that which would not”. (Bill W. “Pass it On" page 171-172)

“Try to find your own God – As you understand Him.” (Dr. Bob and the Good Old Timers page 281)

“Dr. Bob said you had to sponsor yourself as well.…. That you should stand back now and then and look at yourself and sort of laugh, then help yourself.” (Oscar W, Akron AA group member. (Dr, Bob and the Good Old Timers page 226)

A recollection by Dr, Bob’s son, Smitty: “But Smitty noted, his father didn’t come on strong about philosophy or religion, because he didn’t want to scare them off.” ( Dr. Bob and the Good Old Timers page 310)

Dr. Bob’s memorial:

“Dr Bob’s was the humility that declines all honours, the integrity that brooks no compromise; his was a devotion to man and God which in bright example will shine always. (DR. BOB IN MEMORIUM, A.A. Comes of Age page 10)

“Visiting the graves of Dr. Bob and Anne, Bill found no grand memorial, no mention of A.A. – just a simple stone” (Dr, Bob and The Good Old Timers page 334)

A few quotes on A.A sponsorship by AA’s co-founder Bill W. (Dr. Bob’s Sponsor)

“While I thank God that I was privileged to be an early member of A.A., I honestly wish that the word ‘founder’ could be eliminated from A.A. vocabulary”. (Bill W, letter 1945, As Bill Sees It page 67)

“It is traditional in Alcoholics Anonymous that we do not make speeches.” (Bill W. A.A. Comes of Age page 52)

“Recovery being a life –or death matter for most alcoholics, it became a question of adopting that which would work and rejecting that which would not. For example: “The principle of aggressive evangelism so prominent in the Oxford Group had to be dropped …… Experience showed that this principle …… would seldom touch neurotics of our hue ……. Alcoholics who talked too much on public platforms were likely to become inflated and get drunk again”…..”When the word ‘absolute’ was put in front of these attributes, they either turned people away by the hundreds or gave a temporary spiritual inflation resulting in collapse….. It was discovered that all forms of coercion, both direct and indirect, had to be dropped. We found that ‘checking’ in the hands of amateurs too often resulted in criticism, and that resulted in resentment, which is probably the most serious problem the average alcoholic is troubled with….. We can never say to anyone (or insinuate) that he must agree to our formula”… “The atheist may stand up in an A.A. meeting denying God, yet reporting how he has been helped in other ways”….. ”we make no religious requirement of anyone….. In this atmosphere the orthodox, unorthodox, and the unbeliever mix happily and usefully together ……”(Bill W. “Pass it On" page 171-172)

“A very tough-minded prospect was taken to his first A.A. meeting. The first speaker majored on his own drinking pattern. The prospect seemed impressed. The next two speakers (or maybe lecturers) themed their talks on ‘God as I understand Him’. This could have been good too but it certainly wasn’t. The trouble was their attitude, the way they presented their experience. They did ooze arrogance. In fact the final speaker got far overboard on some of his personal theological convictions. With perfect fidelity, both were repeating my performance of years before. Quite unspoken, yet implicit in everything they said, was the same idea - “Folks listen to us. We have the only true brand of AA – and you’d better get it. The new prospect said he’d had it – and he had. His sponsor protested that this wasn’t real A.A. But it was too late; nobody could touch him after that. He also had the perfect first class alibi for yet another bender. When last heard from, an early appointment with the undertaker seemed probable” (Bill W. AA Grapevine April 1961; Language of the Heart page 252)

“Drinkers would not take any pressure in any form, excepting John Barleycorn himself. They always had to be led, not pushed. They would not accept the principle of ‘team guidance’ for their own personal lives. It was too authoritarian for them. In other respects we had to make haste slowly. When first contacted most alcoholics just wanted to find sobriety, nothing else. (Bill W. A.A. Comes of Age page 74).

“At T Henry’s house eighteen of the Akron alcoholics listened stolidly to our proposals….. The moment we were through, those alcoholics really did work us over…. they rejected the idea of missionaries. Paid workers, they said, would ruin our good will with alcoholics; this would be sheer ruin…… Their contention that going into big business and hiring paid missionaries would destroy us turned out to be absolutely correct.” (Bill W. AA comes of Age page 145-146)

“They forget that during their drinking days prestige and the achievement of worldly ambition were their principle aims. They do not realize that by breaking their anonymity, they are unconsciously pursuing those old and perilous illusions once more. They forget that the keeping of one’s anonymity often means a sacrifice of one’s desire for power, prestige, and money. They do not see that if these strivings became general in A.A., the course of our whole history would be changed; that we would be sowing the seeds of our own destruction as a society.” (Bill W. Letter, 1958 As Bill Sees It page 198)

Tradition Eleven: “This tradition is a constant and practical reminder that personal ambition has no place in A.A. In it each member becomes an active guardian of our fellowship” ( Twelve Steps and Twelve Traditions page 187)

Tradition Twelve: “ We simply could not afford to take the chance of letting self –appointed members presenting themselves as messiahs representing A.A. before the whole public.… Moved by the spirit of anonymity, we try to give up our natural desires for personal distinction as A.A. members both among fellow alcoholics and before the general public” ….. We are sure that humility, expressed by anonymity, is the greatest safeguard that Alcoholics Anonymous can ever have.” (Twelve Steps and Twelve Traditions page 191-192)

For his service to society in a life spent in selfless dedication to the needs of those who suffer from alcoholism, Bill W. was nominated to receive six honorary university degrees, including an honorary doctor of laws degree at Yale University, he was nominated to be included in “Who’s Who in America” and to receive the Lasker Award; an honour for exceptional achievement in the field of medical research and public health administration. - He declined all the invitations to receive personal honours. The Lasker Award was awarded to Alcoholics Anonymous. (Reference: Pass It On page 311-314, 350)

Extracts from Bills W’s letter to Yale University:

“This is to express my deepest thanks to the members of the Yale Corporation for considering me as one suitable for the degree of Doctor of Laws… ... It is only after most careful consultation with friends, and with my conscience, that I now feel obligated to decline such a mark of distinction……. Now this is the reason: The tradition of Alcoholics Anonymous – our only means of self government – entreats each member to avoid all that particular kind of personal publicity or distinction which might link his name with our society in the general public mind……. we practice this anonymity absolutely, it will guarantee our effectiveness and unity by heavily restraining those who public honours and distinctions are but the natural stepping stones to dominance and personal power… … no honours at the public level is our protective shield”. (Pass it On page 311-312)

Bill W’s memorial:

“A simple tablet in the East Dorset cemetery affirms Bill’s deep belief in the spirit of anonymity”. “The Headstone reads: William G. Wilson, 1895-1971” “There is no mention of A.A.” (Pass it On page 406)

A recollection of some early A.A. meetings led by Bill W in 1939, described by Ruth Hock, the first secretary of the New York General Service Office:

“They were structured to the extent that there was always one speaker and Bill- maybe half an hour each – and then a long coffee session, a real get together. We were often there till 12 o’clock, started at eight.….. At this time there were no 90-days requirements. No birthdays – no recognition was made if you were sober a week or a year. If you felt you would like to speak in a year or in a month or two weeks they let you get up and speak, and they didn’t throw you out if you were drunk, either. They felt it was encouraging, hoping some word would stick.” (Pass it on page 219)

“Each time Bill spoke, he had a different approach. There was no pre-formulated message, and his talks apparently varied in length as much as subject matter.” (Pass it On page 219)

With the passing away of the protective vigilance of Bill W in 1971 and the rise to the era of the messiahs, missionaries, and false prophets, beginning with the meeting of Joe McQ and Charlie P in 1973; we wonder if these events are not connected to the slowdown in growth rate of the fellowship since the 1970s.”

Comment: To sum up: principles before personalities!

Cheerio

The Fellas (Friends of Alcoholics Anonymous)

Conference Questions (2012) forum discussion (contd)

Committee No. 1

Question 1:

“Would the Fellowship share experience and make recommendations on how to make AA more visible to the general public, particularly by increasing awareness and understanding of how the AA programme works?"

Extract:

“Interestingly (and with reference to the comments above) it was only yesterday that I was chatting with an intergroup chairman who indicated that they have received complaints from a number of GPs in their area about the conduct of one particular group who are engaged in what can only be described as “promotional” activity on their own behalf (and with no liaison whatsoever with the relevant intergroup officers or indeed any other group – in breach of Tradition Four etc). Fortunately the GPs in question are sufficiently familiar with AA to disregard the overt “religiosity” of this group and when requesting contacts for their referrals now explicitly specify that they DON'T want members from this particular group to attend. However in this instance we are relying rather on these doctors' good sense to discriminate between AA and what have been referred to as “cult” groups elsewhere in the forum, but with little or nothing being done otherwise (or as far as I'm aware) on the part of the fellowship's service structure to alert these and other outside agencies of the dangers inherent in these rogue elements. In another intergroup area treatment centres now distinguish between what they call the “two AAs” and again it is simply due to the fact that the managers of these facilities are sufficiently familiar with AA's ethos that they refer their clients to “mainstream AA”. Moreover at least one major London NHS Health Trust I know of has been alerted to some of the “anti-prescribed medication” practices of some of these “fundamentalist” groups. Indeed another 12 Step fellowship has been set up quite recently in this country which explicitly refers on its website to the harm suffered (including suicide) by some of its members (all of whom are what is termed “dual diagnosis”) as a result of being given misguided and downright dangerous advice on the use of prescribed medication by members of these dogma-driven groups. In yet another intergroup concerns have been expressed by health service managers about the increasingly “religious” overtones presented by some groups (and members). As a service that is necessarily secular they are increasingly obliged to be much more circumspect in their dealings with the fellowship. In the same intergroup area I think it no coincidence that ALL the hospitals there now no longer host AA meetings. The groups that were operating in these facilities (and through no fault of their own) have been given various “reasons” why they can no longer use the premises. In yet another IG area “extremist” groups were targeting a chain of treatment centres whilst offering to take their clients to a particular group which is notorious for its anti-prescribed medication/anti-counselling policies. It was only through the direct intervention of an AA member (who had contacts on the board) that the management were alerted to this fact and took the appropriate action. This last instance highlights the extent to which outside agencies still rely upon our reputation in deciding whether to allow AA (?) members access to their patients. Our failure to keep them informed, and warn them of the potential problems associated with these “fundamentalist” groups, is an abdication of our responsibility (under Concept XII). Moreover we have a “duty of care” with respect to all those who come to us for assistance, and we are currently letting them down quite appallingly. In my view it is no longer sufficient for the AA conference simply to debate questions and come up with guidelines (which are observed generally by AA groups but ignored by those for whom they are most applicable). There needs not only to be guidance but also clear and decisive leadership at all levels of the service structure to ensure that this valuable resource is not destroyed by those who would distort our message of hope. Indeed there really is no point in discussing how we are going to present our message to the wider public if we cannot even be clear what that message is, or rather how we are going to ensure that it is not to become so perverted as to be rendered virtually unrecognisable! There are a number of practical measures which can be employed to arrive at this end. I can think of some but I would be interested to hear what other members have to say in this connection.”

Join the debate at: http://www.aa-conference.org.uk/conforum/index.php

Cheerio

The Fellas (Friends of Alcoholics Anonymous)

A year or two with the Joys of Recovery

“In the mid 1990s I attended the Joys of recovery group in London for 1-2 years. My sponsor, who was a member of the group, insisted that I attend each week while we worked through the Steps. Though I was largely uncritical at the time, taking them and their practices at face value, some things did jar and stick in my memory.

Firstly, there seemed to be some kind of order of sharing: To share from the ‘body of the hall’ you had to raise your hand (like at school) and then be selected by the secretary. Each week the meeting would be attended by maybe 100 people, and there was no shortage of hands in the air when the opportunity arose to share. However, it was generally the same people who were picked, and, what’s more, they seemed to be chosen in pretty much the same order each week - first would come the grand old sponsors, then their sponsees, and so on down the chain. During the time I attended this meeting there were three secretaries, so you might expect them to have different ‘favourites,’ but this was not so, they all seemed to follow the same pattern.

The Joys of Recovery are fairly well known for a very upbeat style of sharing. Generally I found this unobjectionable except when any lone voice shared doubt, pain or confusion. This would inevitably be followed by an orgy of cross-talk, which was painful to hear. I vividly remember the harrowed look in one victim’s eyes when they hurried away at the end. They say ‘you never leave a meeting feeling worse than you went in.’ I doubt that was always true at the Joys of Recovery.

Regarding sharing: of particular interest to me was the subject of ‘what happened,’ as in ‘what it was like, what happened, and what it’s like now.’ Hearing AAs tell of the pivotal moments in their lives has been a privilege. I regard very highly the sharing of those lucid-moments, interventions, prayers, meetings, twists of fate, conversations and various rock-bottoms that lead us away from alcoholic drinking and into sobriety. It’s remarkable just how unique such things can be. At the Joys, though, there was an unusual degree of similarity in these shares. Each individual’s story seemed to centre around the phrase ‘and then I got a sponsor.’ Before finding a sponsor, life had been awful for them and after, life was wonderful. Before long I found it a bit spooky.

Sponsorship wasn’t just to be talked about. Each week, for the first few weeks of attending, I was asked at least once if I had a sponsor. My answer was always yes. However on one occasion a long-standing member of the group pointed out that a sponsor should be of a certain kind and suggested I might like to choose a new one. He only relented after being told who my sponsor was (a member of the group).

And what was my sponsor like? I count myself fortunate that: 1. I was already rooted in my own little corner of AA. 2. he was a fairly junior member of the group and not much longer sober than me. I suspect these factors mellowed his approach, as he wasn’t as extreme as many. Even so, I had to attend the group each week; Step Three was to be done with him, using the prayer in the Big Book, and on our knees; and Step Five was for his ears only. If memory serves, he always referred to his methods as ‘the Big Book way,’ even when his suggestions bore only a loose resemblance to those in the Big Book.

And myself? Well, I was sober before ever attending the Joys and have stayed sober since. There seems to be no shortage of meetings like the Joys of Recovery these days, but I rarely attend them - not more than once, anyway. Which is fine for me, but what of newcomers? There may be some good news here. A counsellor friend told me that most of her clients were burnt out ex-Joys members, who needed help to get over the experience. It’s an ill wind that blows no-one no good!

MH”

Cheers

The Fellas (Friends of Alcoholics Anonymous)

PS. Our thanks to our contributor

AA Minority report 2012 (continued)(8)

“Is A.A. beginning to turn on to the same triumphant road as the Washingtonians?

Washington movement mass public events:

“Lets cast our eyes over the Grapevine piece about the Washingtonians and excerpt a few sentences: ‘Mass meeting in 1841, at City Hall Park, New York City, attracted 4,000 listeners. Speakers stood on upturned rum kegs,’ ‘Triumphant parades in Boston. Historic Faneuil Hall jammed.’ (Overdone self-advertising – exhibitionalism? Anyhow it all sounds very alcoholic doesn’t it?) … … … The original strong and simple group purpose was thus dissipated in fruitless controversy and divergent aims.) And again, ‘Some [of the Washingtonian local groups] dipped into their treasuries to finance their own publications. There was no overall editorial policy”.

(Bill W. AA Grapevine August 1945. Language of the Heart page 5)

Alcoholics Anonymous 2010 mass public event:

“FOUNDERS' Day comes once a year in the city of Akron, in the state of Ohio... … … the best part was on Sunday, when a procession of motorcycles went to Dr. Bob's gravesite. Here there was such harmony, emotions, spiritual awareness and respect shown for Dr. Bob, People come from all over the world to take part in this celebration. Last year, at 7:30 A.M., the roaring of motorcycles was all I could hear. Thousands of bikes—all different styles, models and colors--were lined up into four single file lines that took up the radius of one city block, near the University of Akron. The police blocked off the streets to provide safety for the motorcade and to prevent the bike procession from being broken up. As the bikes proceeded to the cemetery, people on the sidewalks cheered for us. Some waved, some gave peace signs, and others held up signs with slogans on them. The best sign I saw was on a fluorescent orange posterboard. In large, bold, black marker lettering, it said, "Ain't it great to be sober?" … … As we approached the graveyard, the cemetery fence was lined with fellow alcoholics who cheered us on… … … At Dr. Bob's gravesite, bagpipers played "Amazing Grace."… … Next, everyone put a coin of recovery on the gravestone…” (Bikes and Bagpipes A rider in the annual Founders' Day motorcade finds new spirituality in Akron; A.A. Grapevine July 2010)

(Overdone self-advertising – exhibitionism? Anyhow it all sounds very alcoholic doesn’t it?) (Bill W. AA Grapevine August 1945. Language of the Heart page 5)

Dear AAs: Dr. Bob and I have a problem. In actuality, AA has a score of ‘founders,’ men and women without whose special contributions AA might never have been. But somehow the title ‘founder seems to have attached itself almost solely to Dr. Bob and me – a phenomenon due perhaps to the general lack of information about our early days… … … But we are beginning to ask ourselves if this overemphasis will be good for AA in the long run. Is so much sentiment for the ‘founders’, entirely wise? (AA Grapevine October 1947. Language of the Heart page 108)

“While I thank God that I was privileged to be an early member of A.A., I honestly wish that the word ‘founder’ could be eliminated from A.A. vocabulary”. (Bill W, letter 1945, As Bill Sees It page 67)

“For this reason Dr. Bob and I have often deplored being called co- founders because such titles may create the impression that we pretty much invented, structured and spread AA all by ourselves. Nothing could, in fact be further from the truth.” (Bill W. AA Grapevine March 1960. Language of the Heart page 297)

Are A.A. member organised alcohol free dances, social events, “spiritual” retreats, sustaining the newcomer’s withdrawal from society and promoting an unhealthy emotional and social dependence on the A.A. members who organise and attend these events?

“So our rule is not to avoid a place where there is drinking, if we have a legitimate reason for being there. That includes bars, nightclubs, dances, receptions, weddings, even plain ordinary whoopee parties… … … … If you are a person who wants to eat in a bar, by all means go along. Let your friends know they are not to change their habits on your account. At a proper time and place explain to all your friends why alcohol disagrees with you. If you do this thoroughly, few people will ask you to drink. While you were drinking you were withdrawing from life little by little. Now you are getting back into the social life of this world. Don’t start to withdraw again just because your friends drink liquor.” (Alcoholics Anonymous “Big Book” page 101-102).

Road to Recovery AA group (Plymouth, UK) Website Diary dates page (September 2010):

Friends of Scotland AA introduce Step N ahead into “emotional sobriety” with Wayne B from St Petersburg Florida USA & Sean D from Washington DC USA.

Panmure St, Dundee, Scotland.

On Fri 30th Sept & Sat/Sun Oct 1/2nd 2011.

Cost £20 PRE registration & £25 on the day.

Welcome to AA reunion in Bristol God willing the honourable member for the Pacific Group, Los Angeles, is coming to Bristol to be the principle guest speaker at the AA reunion 14,15,16, October 2011 at the council House, Bristol

Stateline Retreat the ‘original’ Woodstock of A.A.

Welcome to the official home of Stateline Retreat

December 8, 9, 10&11 2011

Stateline Retreat, Las Vegas USA, Dec 2011

http://www.statelineretreat.org/

We question how much power and influence A.A. related business people have now got in A.A? Tradition tells us it is time to reverse the trend of business being done in A.A. before too many more people and A.A. as a whole suffers the consequences of it. There needs to be a simple and uncompromising message of A.A. Tradition, coming from all who serve in the A.A. service structure and at all levels. The A.A. name needs protection. It may be suggested that A.A. members boycott any merchandise produced by outside enterprises which operate under A.A. name and to discourage any individual A.A. members who misuse the A.A. name for their personal gain. It may be suggested members boycott public exhibitionist A.A. Events; and discourage those who organise them.

“Public ill will could stunt our growth; even bring it to a standstill.”

(Bill W. AA Grapevine, June 1955. Language of the Heart page 150)

“We cannot lend the AA name, even indirectly, to other activities, however worthy. If we do so we shall become hopelessly compromised and divided. We think that AA should offer its experience to the whole world for whatever use can be made of it. But not its name. Nothing can be more certain." (Bill W. Tradition Three, AA Grapevine 1948, Language of the Heart page 79-80)

We question whether content of A.A. literature is now beginning to be influenced from by A.A. related business. Whether the book “The Home Group Heartbeat of A.A.” is not contributing to organised A.A. groups with a hierarchical pyramid power structure, by highlighting the 'traditions deviant' Little Rock Plan as a lesson from experience, but without mentioning it was Traditions deviant. We question whether this book should be reviewed and edited.

Lessons from experience, Tradition Nine and meetings led by the A.A. co-founders:

Tradition Nine (Long form):

“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”

Bill W, New York 1939: “They were structured to the extent that there was always one speaker and Bill- maybe half an hour each - and then a long coffee session, a real get together. We were often there till 12 o’clock, started at eight.….. At this time there were no 90-days requirements. No birthdays – no recognition was made if you were sober a week or a year, If you felt you would like to speak in a year or in a month or two weeks they let you get up and speak, and they didn’t throw you out if you were drunk, either. They felt it was encouraging, hoping some word would stick.” (Ruth Hock, the first secretary of the New York General Service Office. Pass it on page 219)

Dr. Bob, Akron: “Oldtimers remember early meetings as being pretty much the same as they are now, with a few exceptions. There was no chairperson or secretary to introduce the speaker. Through the mid - 1940’s, it was felt that grand titles and flowery introductions might go to an alcoholic’s head…. … … … We had our sense of humour, but for us, recovery was a life - or- death matter. Nor was there any clapping. At that kind of meeting, applause would have seemed out of place” (Dr. Bob and the Good Old Timers page 220-221)

It can be noted that a successful numerical growth rate for A.A is not a goal in itself; means do not justify the ends. Spiritual growth has to be maintained as well. The cult of Synanon was numerically very successful until it collapsed, as was the Washingtonian movement.

“Our whole gang had taken over the Saturday night meeting of the Santa Monica A.A. group … … and built it up from its attendance of ten people to an attendance of about forty five or fifty… … … We were building something new and different”. (Chuck D. Synanon cult leader,) (From the Desk of Juan Lesende: How Drug Abuse Treatment Turns into Mistreatment By Juan E. Lesende - September 18th 2009)

“We had a well defined purpose; to focus on the content of our Basic Text and improve the effectiveness of our Fellowship… … …Only a couple of “old timers” expressed their concern … …. …. I wish I could dig those old suckers up and let them see what happens at our meetings and what the members of our Group do between meetings… …. … Those who make up our Group are very active in taking the message of the Big Book into those places where suffering alcoholics wind up seeking shelter and help. We try to get to them before they become ‘discussionized.’… … … So what we have in Dallas is a group of alcoholics who try to emulate the man who was our inspiration. A spark that was thrown off that spiritual bonfire, Joe McQ., landed in Dallas, Texas and ignited another spiritual bonfire which throws of many sparks and has ignited and is igniting other spiritual bonfires around the world. It seems to me this Group of Big Book oriented alcoholics was destined to be exactly what it has become… …” Cliff B. Primary Purpose Group of A.A. (Dallas)

http://www.kellyfdn.com/BigBookStudy/bbstudygroups.htm

“We have no doctrine that has to be maintained. We have no membership that has to be enlarged. We have no authority that has to be supported. We have no prestige, power or pride that has to be satisfied.” Bill W. (Concept 12, warranty Five)

There appears to be a misconception by some in A.A. that service committees ought neither endorse nor oppose private enterprise elsewhere in A.A., because it is an outside issue. This ignores Tradition one, each is part of the whole. Private enterprise inside A.A. and the misuse of the A.A. name outside A.A. are not outside issues. They violate Tradition. A.A. sponsorship is not an outside issue it is part of the A.A. program.

“We are apt to warp the traditional idea of ‘principles before personalities’ around to such a point that there would be no ‘personality’ in leadership at all. This would imply rather faceless automatons trying to please everybody regardless.” (Concept IX)

Such warping of the traditional idea of ‘principles before personalities’ appears to lead to a misconception that Traditions violators should not be named in internal discussions on such matters. Skirting around such issues merely leads to politics outside committee meetings, unaccountability and ineffective action. Clearly Tradition Twelve is not there to provide a convenient anonymity cloak for those who violate Traditions, but to protect the fellowship. It can be seen from warranty five that Tradition violators need to be identified in order to effectively apply the principles of warranties five and six.

“Privately, however we can inform Traditions violators that they are out of order. When they persist, we can follow up by using such other resources of persuasion as we may have, and these are often considerable… … … This combination of counter forces can be very discouraging to violators or would be violators. Under these conditions they soon find their deviations to be unprofitable or unwise… … …Some deviators have suffered rather severe personal criticism from individual A.A. members, and this is to be deplored. However, this is no reason for us to stop reminding all concerned of the undesirability of breaking A.A. Traditions before the entire public. It can be said that the difficulties of those who contravene the Traditions are chiefly troubles of their own making."

(Concept 12, warranty five).

Additional extracts from A.A. literature:

“Through the mid - 1940’s, it was felt that grand titles and flowery introductions might go to an alcoholic’s head.”

(Dr. Bob and the Good old Timers page 221)

“Don’t applaud me. Don’t applaud any alcoholic”

(Dr. Bob and the Good old Timers page 221)

“It is traditional in Alcoholics Anonymous that we do not make speeches.”

(Bill W. A.A. Comes of Age page 52)

“AA Is Not Big Business” by Bill W. AA Grapevine November 1950:

“Our Traditions are set down on paper. But they were written first in our hearts. For each of us knows, instinctively, I think, that AA is not ours to do with as we please. We are but caretakers to preserve the spiritual quality of our Fellowship; keep it whole for those who will come after us and have need of what has been so generously been given to us… … … So the hour has come when you must take these things into your own keeping. We ask that you guard them well, for the future of Alcoholics Anonymous may much depend on how you maintain and support these life - giving arms of service.” (Language of the Heart page 124)

“They forget that, during their drinking days, prestige and the achievement of worldly ambition were their principle aims. They do not realize that, by breaking their anonymity, they are unconsciously pursuing those old and perilous illusions once more. They forget that the keeping of one’s anonymity often means the sacrifice of one’s desire for power, prestige, and money. They do not see that if these strivings became general in A.A., the course of our whole history would be changed; that we would be sowing the seeds of our own destruction”. (Bill W., As Bill Sees It, page 198)(our emphasis)

“They tell us that we alcoholics are the biggest rationalisers in the world; that fortified with the excuse we are doing great things for AA we can, through broken anonymity, resume our old and disastrous pursuit of personal power and prestige, public honours, and money – the same implacable urges that when frustrated once caused us to drink; the same forces that are today ripping the globe apart at its seams. Moreover, they make clear that enough spectacular anonymity breakers could someday carry our whole society down into that ruinous dead end with them.” (Bill W. AA Grapevine January 1955. Language of the Heart page 216)

“If, through enough anonymity lapses, we finally caused the press, the public, and our alcoholic prospects themselves to wonder about our motives, we’d surely lose this priceless asset; and along with it, countless prospective members. Alcoholics Anonymous would not then be getting more good publicity; it would be getting less and worse. Therefore the handwriting on the wall is clear. Because most of us can already see it, and because the rest of us soon will, I’m fully confident that no such dark day will ever fall upon our society” (Bill W. AA Grapevine January 1955. Language of the Heart page 217)

“We envisaged the writing of a uniform A.A. literature, the development of a sound public relations policy.”

Bill W. 1962 (Concept I)

“Our literature is a principle means by which A.A. recovery, unity, and service are facilitated”

Bill W. 1962 (Concept XI).(our emphasis)

“Suppose, for instance, that during the last twenty five years, AA had never published any standard literature – no books, no pamphlets. We need little imagination to see that by now our message would be hopelessly garbled. Our relations with medicine and religion would have become a shambles. To alcoholics generally we would today be a joke and the public would have thought us a riddle. Without its literature, AA would certainly have bogged down in a welter of controversy and disunity” Bill W. (AA Grapevine May 1964; Language of the Heart page 348)(our emphasis)

“..Together with numbers of friends, I decide to take a brief detour. We pick our path and happily plunge along it. Elatedly, somebody soon says, ‘Maybe we’ll soon find gold on top of that mountain.’ Then to our amazement we do strike gold – not nuggets in the streams, but fully minted coins. The heads of these coins each declare, ‘This is pure gold – twenty-four carats.’ Surely, we think, this is the reward for our patient plodding back there in the everlasting brightness of the Highway. Soon, though, we begin to notice the words on the tails of the coins, and we have strange forebodings: Some pieces carry rather attractive inscriptions. ‘I am Power,’ ‘I am Acclaim’ ‘I am Wealth’ ‘I am Righteousness’ they say, but others seem very strange. for example: ‘I am the Master Race’ ‘I am the Benefactor’ ‘I am Good Causes’ ‘ I am God’ This is very puzzling. Nevertheless we pocket them. But next come the real shockers. They read: ‘I’m Pride’ ‘I’m Revenge’ ‘ I’m Disunity’ I’m Chaos’ Then we turn up a single coin- just one – which declares: ‘This is the devil himself.’ Some of us are horrified and we cry, ‘This is fool’s gold, and this is a fool’s paradise… … …

… … Here were the same old goals - power, fame, applause. Besides I had the best alibi known – the spiritual alibi. The fact that I really did have a spiritual objective always made this utter nonsense seem perfectly right. I couldn’t tell a good coin from a bad one; it was spiritual gold - bricking at its worst. I shall forever regret the damage I did to the people around me. Indeed, I still tremble when I realize what I might have done to AA and to its future.” (Bill W. AA Grapevine June 1961; Language of the Heart Page 256)

“But AA unity cannot automatically preserve itself. Like personal recovery, we shall always have to work to maintain it. Here, too, we surely need honesty, humility, open-mindedness, unselfishness and, above all--- vigilance. So we who are older in A.A. beg you who are newer to ponder carefully the experience we have already had of trying to live and work together. We would like each A.A. to become just as much aware of those disturbing tendencies which endanger us as a whole as he is conscious of those personal defects which threaten his own sobriety and peace of mind. For whole movements have, before now, gone on benders, too!”

(Bill W. A.A. Tradition, How it developed Page 4.)(our emphasis)”

Comment: Personalities before principles (anonymity isn't just about omitting your surname!), “emotional froth” before substance, greed before integrity – just what the cult is all about! As for the Little Rock Plan surely it would have been simpler for members to have joined the Marine Corps? And anyone can get a high success rate if you 'cherry pick' your “prospects” ! We wonder what happened to all the discards? Dead probably. Hey ho! As long as the 'stats' look good what matter a few more casualties! Who's counting those anyway? But the warning signs are all there – anyone watching? WE ARE!

Cheerio

The Fellas (Friends of Alcoholics Anonymous)