Some Background

This site has been set up by members of Alcoholics Anonymous who are concerned about the development of a movement in AA that we refer to as a cult.

It is our view that this cult has as its aims the control of AA in Great Britain and the promulgation of its own version of the recovery program that is both a corruption of the message and the spirit of the Fellowship.

It is our intention to describe the historical development of the cult, its diffusion within AA and an indication of its current distribution throughout Great Britain. Additionally we will be examining some of the reported features by which members may identify whether one or more of these groups is operating in their area. We will further explore some of the strategies that these cult groups use in order to promote their own agenda to the detriment of mainstream AA, the means by which they recruit new members and control their behaviour, and further seek to bolster their credibility within AA by co-opting "bleeding deacons". We will look at their subversion of the AA message that underpins their abusive sponsorship styles. It should be observed at this point that individuals should be very careful not to jump to conclusions purely on the basis of the evidence presented here. We strongly advise each member to investigate for themselves the veracity of our claims and test our assertions against their own experience and observation.

Our aim is to raise awareness of this threat and encourage members to act according to their conscience to marginalise this movement. Local members are in the best position to judge what should be done in their area but already some experience has been gained in the Fellowship on how to respond to this malign influence and some of these ideas are also presented below.

Finally we seek to restore AA to a healthily disorganised state where no faction within the Fellowship may seek to impose its will upon the rest and that the rights of the individual are always upheld.

Some words of caution

It is very important to remember that the vast majority of members involved in these groups have little idea of what they are supporting - they are mostly newcomers with little knowledge of wider AA; the norm of these groups they assume to be the norm for AA generally. They should not be demonised but rather seen as victims; victims of a core group of members whose sole aim is not the welfare of the suffering alcoholic or that of AA as a whole but rather the pursuit of power over, and control of, the Fellowship.

Where's your evidence?

One of the responses frequently applied to any claims made by individuals opposing the spread of this cult is "Where's your evidence?" Evidence is admittedly problematic to supply on a number of grounds:-

 

1) the confusion of 'anonymity' with 'secrecy' - the yellow card.

2) the reluctance of individuals to (using the prison vernacular) "grass up" fellow members.

3) implicit and explicit intimidation of vulnerable members.

4) collusion.
5) denial

In order to counter this we invite members (new and not so new) to send us their own accounts of any adverse treatment that they have suffered at the hands of these groups - absolute confidentiality will be applied.

Any contributions will need to be sent by email (preferably subscription accounts rather than free accounts such as yahoo, aol, hotmail etc) together with any corroborating evidence that you are able to supply. If you wish to send documents eg intergroup minutes, correspondence etc then it would be helpful to send them in a scanned form - this will save time at this end when we get round to adding that section. Contact details would be useful since it may be necessary to cross check to ensure accuracy. You may use an alternate name and reference need only be made to the intergroup area from which you come. You should indicate in your email whether you are willing to have this information posted on the web site. Should you wish to have your account removed at a later date then notify us using the same email address and we will remove the information as soon as possible.

A quote from Kant:

"There is in human nature a certain disingenuousness, which, like everything that comes from nature, must finally contribute to good ends, namely, a disposition to conceal our real sentiments, and to make show of certain assumed sentiments which are regarded as good and creditable. This tendency to conceal ourselves and to assume the appearance of what contributes to our advantage, has, undoubtedly, not only civilised us, but gradually, in a certain measure, moralised us. For so long as we were not in a position to see through the outward show of respectability, honesty and modesty, we found in the seemingly genuine examples of goodness with which we were surrounded a school for self-improvement. But this disposition to represent ourselves as better than we are, and to give expression to sentiments which we do not share, serves as a merely provisional arrangement, to lead us from the state of savage rudeness, and to allow of our assuming at least the outward bearing of what we know to be good. But later, when true principles have been developed, and have become part of our way of thought, this duplicity must be more and more earnestly combated; otherwise it corrupts the heart, and checks the growth of good sentiments with the rank weeds of fair appearance."

(our emphasis)

Critique of Pure Reason, p. 600, Immanuel Kant, 1781 - trans. Norman Kemp Smith http://en.wikipedia.org/wiki/Kant

and from Freud:

"When 'authorities' claim to be the only ones authorised to interpret revelations accurately, we must recognise these claims as nothing more than (in Freud's words) 'hysteria in search of certainty'."

"Eternal Life: a new vision"; John Shelby Spong; HarperOne; 2009 

 

The “Visions” cult – a preliminary overview

The term “cult” is employed throughout this discussion since this definition most accurately applies to this grouping within AA. The adjective “Visions” is used as a general label although it goes by different names in different areas. One should be careful not to assume that a group is part of this cult simply because they include this title in their group description.

We would also like to repeat here, and drawing from our own experiences as previous members of these cult groups, that the vast majority of people attending these meetings are mostly ignorant of the implications of their participation. They truly believe, as we did, that they are carrying the AA message, that they are abiding by the traditions of AA and would be grievously shocked in most instances to be confronted with the possibility that what they were involved with is something essentially corrupt. We repeat: they are not to be demonised – they are innocent victims of a core group who follow their own agenda – the pursuit of power and the control of AA. It is these latter who represent a threat to the spirit of AA. Since they exist in relatively small numbers we believe that it is quite possible to break their hold on these groups and return AA to the principles outlined in the basic text of our society.

History

There will be some discussion on the details of the cult's development over some considerable period of time. Its origins are believed to go back to 1977 but we only have direct information from the early 1980s. From its start in the Joys of Recovery up to the present day we present you with an outline (as yet roughly depicted) of its development within AA. The precise details are relatively unimportant – suffice it to say that in this period there has been a proliferation in meetings and groups associated with this cult that in our belief has now spread throughout AA in this country affecting every level of the service structure – at group, intergroup, region and possibly even Board level.

We have conducted some preliminary research into the matter and the geographical distribution of these groups is also discussed in that section of the website.

Why are they a cult and why are they subversive?

From our direct experience, observation and reports from other members we have identified the following patterns – this is a general profile with variations occurring in different areas and groups

Their strategy when seeking to establish new groups and meetings is as follows: a group is established by a number of members in an area. The Kent meetings (with which we are most familiar) have been running for a number of years in the Rochester area. These groups focus their attention on newcomers – this appears to be entirely legitimate since one of the main purposes of AA is indeed to help the still suffering alcoholic. Unfortunately these newcomers to AA are by necessity unfamiliar with the fellowship and therefore are most susceptible to influence by those with whom they are in contact initially. Generally in AA this contact is benign but in the cases of these cult groups this is not the case. Newcomers are usually funnelled into these groups via the conventional routes of twelve step referrals (they are also recruited via the process of “poaching” from other local AA meetings – the most common strategy is for cult members to attend the meeting, identify newcomers and through a process of both promotion together with subtle, and sometimes not so subtle, rubbishing of local groups they persuade the newly arrived member to attend their meetings. These individuals rely on the reticence of other AA members to intervene for to do so would be to present disunity). A characteristic of these groups is that they encourage their members to participate in service activity – eg twelve step calls. Again, on the surface this would seem to be an entirely legitimate and praiseworthy activity. However once the newcomer is contacted it is from this point that the cult techniques come into action. Once introduced to the cult meeting they are “discouraged” from using any other meeting as a home group. They are usually informed that the message being carried by the cult group is superior to that of the other local (non-cult) meetings – that the rest of AA has lost its way and that a purer and more fundamental message is being communicated. Since they have little means of comparison and are in a vulnerable condition it is virtually impossible for them to question this perspective. Newcomers are “encouraged” to use only a sponsor from within the group. In the early stages newcomers are advised that local non-cult sponsors are “sick” – a term frequently applied to mainstream AA – and if no local cult sponsors are available they are instructed and indeed taken up to the main cult meeting in London where they are “assigned” a sponsor (not a temporary sponsor). They are encouraged to rely only on their sponsor for direction in virtually every area of their lives – sexual conduct, marital relationships, employment, money matters, raising of children etc. This goes way beyond the normal scope of AA sponsorship. They are discouraged from exercising their own judgement or autonomy and told to rely solely on their sponsor for guidance and direction. A schedule is set for them for progress through the Steps without reference to their individual capacities and contrary to anything that can be found in the chapter Working with Others. Under the "guidance" of their sponsor they work through the steps gaining an understanding of these via the interpretation of their sponsor. Again the cult promotes the appearance of transmitting the AA message but only in a form that encourages dependency upon the group and upon their sponsor. The message thus conveyed is both in letter and in spirit in complete variance from that contained in the basic text of our fellowship. They are discouraged from sharing in their home group until they have reached (or completed Step 5) and instead are directed merely to express their gratitude in the meeting. The sharing therefore is mostly dominated by established members who carry a uniform and unvaried message which appears to conform to AA principles. Much emphasis is placed on Step 9 (since it is just before the introduction of Step 10 in the Big Book where the"12 promises" occur) as being the point at which the individual is adjudged capable of running their own lives. Apart from the fact that the number 12 is an artificial creation intended no doubt to point up the relation with the 12 Steps, 12 Traditions, 12 concepts ad nauseam, a quite ritualistic, superstitious and unrealistic weight is attached to this apparent transition point (promises occur in different forms throughout the book from beginning to end and it is made clear from their context that they do not just simply happen when one gets to Step Nine). Our view is that by this time the sponsee will have been thoroughly inculcated with the group ethos and will have internalised the group norms and thus can be safely launched upon the wider sea of AA carrying the politically authorised version of the AA programme. This does not of course mean that individuals do not venture into the regions of the ignorant beforehand but the group ethos will ensure that whatever they hear that is at variance with the cult message can be considered to be not the true AA and the product of sick minds. So much for the rest of us!!

The cascade structure of sponsorship in these groups ensures conformity of opinion and controls dissent. It also ensures that the appearance of democratic group consciences is maintained whilst in reality the newcomer is encouraged to follow their sponsor’s guidance in these matters. The true source of control in the group is not the group conscience but the steering committee. This is supposed to concern itself only with the day-to-day administration of the group but in fact is the decision making body of the group. It is composed of core members who have thoroughly accepted the group norms and can be relied upon to do the right thing.

Promotion rather than attraction

As indicated above cult members will promote their group to the detriment of local groups. Apart from the methods already outlined other tactics include the provision of a buffet or hot meals at the end of the meeting. This poses under the guise of AA hospitality (which is usually confined to tea and biscuits) and is simply a replacement of the “meeting after the meeting”. We would regard this is an extravagant use of AA funds. Where a separate contribution is made and is clearly demarcated from the AA collection it nevertheless ensures that the newcomer is kept within the confines of the group outside the formal AA meeting. Conditioning can then be continued reinforced by the appearance of an informal context for the process. In other groups this outside AA activity is usually unplanned, spontaneous and people make their own choices about who they keep company with; but not in the cult groups. Additionally some of these groups supply free Big Books to newcomers. This is a policy that is sometimes adopted by other mainstream AA groups – although an individual may make a choice to buy a Big Book for a newcomer it is our view that buying your own Big Book might represent more of a commitment than a "freebie" from a group. The problem is that these groups will announce in other groups this free facility – another promotional ploy.

Cult literature

These groups are quite adept at interweaving their own message into the literature. They frequently use readings from printed cards and some of their step guidance is similarly presented. Although these readings represent a close paraphrase of the Big Book (and other Conference approved literature) included in this material are views that are not part of either the literature or AA teaching. Whereas it is entirely legitimate for an individual AA member to hold whatever views they want they are usually careful to ensure that others are clear that they do not represent AA in their exposition. No attempt is made to do this in cult meetings, and yet again, the newcomer would be unaware that the opinions expressed were not part of the AA programme. The most extreme example of this occurred not long ago in a cult meeting in the North East London Intergroup. Some of the group literature was accidentally left out on chairs in the meeting – the material related to Step Four. We have subsequently traced the source of this material to a website quite independent of AA. (this website has now removed the offending sections) In this handout reference was made to the sex conduct section of Step Four. We will not go into details other than to say that members doing their Step Four and Step Five were being asked to consider, amongst other matters, if their conduct was expressed in such areas as sex involving children, animals and bottles. We would argue that only the most perverse interpretation of this Step could possibly include these areas. One of our members was asked to comment on the matter by the AA who sent this material – he responded that at best it could be viewed as voyeuristic and at worst as a form of psychic rape. Additionally questions arise in the legal sphere if such information was disclosed in a Step 5 quite apart from the fact that AA members, by and large, are not qualified to deal with the psychological implications that such disclosures might involve.

The most prominent and widespread example of this promulgation of non AA literature is the six point card. This includes advice that in itself is innocuous and hardly controversial. However it is not made clear to the newcomer that this is not been approved by the membership of AA. Additionally a weight is placed upon following these suggestions that amounts to a superstition that encourages a blind adherence to its format. Part of the list includes contacting two newcomers each day. Apart from the fact that this is certainly not specified in the literature it encourages what has been described by one member as a kind of “feeding-frenzy” amongst cult members when dealing with newcomers. It has been reported that new members of AA have had their telephone number distributed around the cult group without their permission so others can hit their target of two a day. It also represents a form of "pyramid selling" thus ensuring the propagation of this dubious message. Newcomers have reported being rung up daily and harangued by group members purporting to carry the AA message.

Prescription drugs

It is part of the ethos of these groups that they carry a purer AA message; a part of this message relates to the use of prescribed drugs by members. It is a commonly held belief in these groups that AA members cannot get well unless they abandon the use of medication. Depression has been re-diagnosed as self pity by these medically unqualified individuals and they have advised and, in some cases, instructed new members to discontinue use of their medication. This is entirely contrary to AA guidelines on the matter. Publicly these groups, and only after continued pressure, have abandoned this position but we are not convinced that they do not still seek to promote that message. This has undoubtedly contributed to a great deal of entirely unnecessary suffering and in some cases to suicide by people new to the fellowship. This we regard as unacceptable. There is a more detailed discussion of this area in the Medication section of the site.

Presentation

Frequently these groups present a well-organised and structured image to visitors. Members are encouraged to dress smartly and it is frequently the case that the member (if male) doing the chair will be wearing a suit. Again there is nothing particularly wrong with this and the rationale is of course taken from the Just For Today card – to dress becomingly – although it does not direct that evening wear is essential. This suggests to a newcomer to the group that this is in fact a legitimate AA meeting and serves to further reinforce the relative “amateurism” (our words) of other groups and thus legitimise further their corrupt message. It requires a bit more digging to get beneath the surface veneer to expose the corruption that lies beneath. Additionally, the member might be struck by the forest of outstretched hands that extend on approaching the doorway. In some case it feels that you are running a gauntlet before entering the meeting. It might be worthwhile to remember that the last thing a newcomer might actually want on attending their first meeting is a lot of people competing to extend the hand of friendship let alone be asked to give out their phone number to a bunch of strangers who are self confessed ex-drunks. Appearances can be very deceptive in these circumstances. Is this a well-run group or a well-controlled group?

In relation to the above we have frequently encountered comments from other members when they report visiting these groups that whereas, at first sight, they cannot but be impressed by the organisational ability, zeal and enthusiasm of their members and their apparently uncontroversial approach in communicating the AA message, yet they experience a sense of unease despite this appearance. This is frequently put down to the fact that they are unfamiliar with this kind of format and overrule their instincts by focussing on the apparent presentation. Nevertheless they cannot shake that sense of uneasiness. We would advise members to trust their gut instinct and take a closer look at what lies underneath the surface – we suggest that what they sense is the profound dis-ease that these groups communicate – and intuition beats presentation every time. The group mind or cult is what predominates in these situations and the smell of control pervades everything. 

 

Participants

It is our intention in this section to discuss those people who are attracted to, and retained by, these groups. There are three main categories of individual which have been identified who seem to be drawn to this kind of group structure: the newcomer; the control freak; the "bleeding deacon". We will consider each in turn.

Newcomers

These groups target newcomers especially in order to promote their own agenda. On the face of it they can hardly be criticised for “carrying the message to the still suffering alcoholic” and a large proportion of these (though not exclusively) are individuals who are completely new to the Fellowship. It is hardly surprising that when these men and women arrive they are generally physically, emotionally and spiritually traumatised. They are scared, confused, guilt ridden, angry and at probably the lowest ebb of their painful lives – they are vulnerable. They arrive at our doors in that condition and although they may initially be reluctant to trust us (since trust is a state of mind that rapidly dissolves in alcoholism) they are struck by the friendly welcome and the sense of acceptance that they get from the fellowship. This is no different with the Visions cult. However it is from that point onwards that mainstream AA and the cult diverge.

AA

Here the hand of friendship is extended. Newcomers are welcomed into the meeting and generally invited to focus on the "similarities rather than the differences" in the speakers' accounts that they may hear at that meeting. They will hear something read from AA literature and then listen to a speaker who may have been invited to share his/her experience, strength and hope. Then other attendees at the meeting will share what they feel they need to share at that time (though if it has been brought to the attention of the group that a newcomer is present then they tend to focus more on the ravages of the disease of alcoholism than is the case if just regular members are present. This is done for the purpose of helping the new man/woman to identify with other people’s adverse experiences of the disease and hence diagnose themselves accordingly). Generally they are supplied with an introductory pack and hopefully a list of the local meetings. Individual members may choose to supply them with a phone number and invite them if they wish to ring them anytime (though frequently with the caveat “pick up the phone before you pick up a drink). At the end of the meeting they may be engaged in conversation and encouraged and supported to go to another meeting as soon as possible. All of this takes place in the context of “suggestions” rather than “directions”. Hopefully this interaction will encourage the new person to view us as friendly and supportive and they will find the encounter attractive. They will sense that the choices lie in their hands and that other members seek only to encourage their efforts. Frequently new members are informed that they are free to attend any meeting that they wish and if they do not find the present one to their tastes then they may find another that suits them better. No attempt is made to coerce or manipulate them in any way - our motivation is based purely on friendship.

Visions cult

Here the hands of friendship are extended – usually en masse and in an almost overwhelming torrent. Again the newcomer is welcomed into the meeting and the same invitation is extended – to listen for the similarities rather than the differences. They will hear a reading that bears a close resemblance to that which is expounded in the AA literature. However what they will not realise (being newcomers) is that interwoven into that account will be views and opinions that are not part of AA orthodoxy. It is not problematic for people to hold whatever views and opinions they like but they usually make it clear that this is solely their own perspective and not that of AA generally. In the case of these readings it is not stated that this material does not come solely from Conference approved literature. They will usually hear a speaker who shares their experience, strength and hope before the rest of the meeting is opened up for general sharing. They will then be presented with a choreographed performance not realising that this is the case. The hierarchy of the group is usually represented in the order of sharing as speaker after speaker will share positively on their own experience of recovery. This in itself is hardly controversial since one of the aims of the programme is indeed to be “happy, joyous and free”. However what the newcomer does not realise is that content of the sharing has been carefully slanted to convey a very one-sided message concerning the process of recovery. They will not realise this until they have been inducted into the group where newcomers are discouraged from sharing negatively at the meeting (regardless of their actual state of mind). Indeed some will have been “advised” to refrain from sharing anything but gratitude until they have done their Step 5 – a politically correct message has been decided upon by the hierarchy and all are “discouraged” from drifting away from the script. At the end of the meeting the newcomer may be invited to join in the “meeting after the meeting”. This is generally a more extravagant affair than that which takes place at mainstream AA meetings. It has been reported to extend sometimes to hot meals supplied from AA funds. On the face of it this seems to be a friendly social activity until one recalls that frequently this particular aspect of the meeting format has been known to be broadcast at other meetings in the area – a form of promotion rather than attraction – another breach of AA traditions (Tradition 4).

Additionally newcomers may be asked to supply their phone number to members of the group. Of course it could be argued that they cannot be compelled to do this but then they are vulnerable and surrounded by people who show every appearance of unselfish friendliness. They do not realise that they have become part of the cult’s “pyramid-selling” strategy and have been designated targets to be contacted daily. In some instances it has been known for a newcomer’s number to be circulated in the group so that its members can hit their “two a day” quota. This brings us on to another piece of literature circulated by these groups – the six point list.

This list is circulated to members of the Visions groups. The contents of the list are not particularly controversial except for the fact that they do not form part of our literature. An attempt was made to have it endorsed by Conference but this failed. One item on this list is the injunction to contact two newcomers each day. Again it could be argued that this surely is in line with the stated aim of AA – “to carry its message to the still suffering alcoholic”. The most worrying feature of this particular catalogue is the spirit in which that message is conveyed. It has lost any of its essential altruistic dimensions and has become simply a recruiting technique carried out almost mindlessly by most of its subscribers. The compassion behind the message has been almost entirely submerged in achieving the artificially created goal of hitting your two-a-day quota.

It is hoped that the newcomer is similarly supplied with a local meeting list. But even if this is the case the initial stages in the conditioning process will be brought into operation. In a subtle and sometimes not at all subtle way the message will be infiltrated into their consciousness that the present group is probably one of the best in the area and that they should come back to it. Again this is hardly controversial – after all you should be proud of your group (if it indeed lives up to your assessment). Unfortunately this may be accompanied by the suggestion that perhaps the other groups in the area are not so well run, do not offer the same quality of message and that maybe it would be better to secure a firm foundation in the cult group before venturing forth into wider AA. This message is gradually reinforced by more and more explicit messages – that other groups are sick and have lost their way (poor things) or they are quite good (damned with faint praise) but not quite up to the mark. As the newcomer is sucked into the cult group the message becomes even more dogmatic. They are told that the sponsorship system is fairly weak in the nearby groups and that really they should get a home group (the cult group naturally) and their sponsor should come from that same group. In this way they are successfully insulated from the ravages of “sick” mainstream AA and fully implanted into the cult group. This conditioning carries on (until they are considered safely "on message") via this incestuous sponsorship system up to Step 9. Stage by stage the newcomer’s autonomy is eroded by constant contact with the cult group and their increasingly influential sponsor. The latter exerts a more and more intrusive influence on every part of the newcomer’s life extending into areas such as employment, personal relationships, sex, child rearing, socialising, financial matters etc. He/she is instructed how to share at meetings, what to share, how long to share for and so on. Advice is given on who he/she should mix with, who is sick and who is well, whether they should be in a sexual relationship or not, whether they should see their children or not (if separated) and so on. Frequently if challenged on this level of intrusion two defences are raised. The first is that the sponsor is simply sharing their own experience (which must be quite extensive given the number of areas that they seem to have expertise in) and secondly, why have a sponsor if you’re not prepared to take their “suggestions”?

Incidentally, the newcomer to these groups does not even have a choice as to who their sponsor should be – they are assigned one – unlike mainstream AA where it is considered the general practice that the newcomer should choose for themselves who they wish to have as a sponsor (or indeed if they want one of these at all) and it is considered part of the process of recovery to ask for help – this in itself showing a willingness to abandon the notion that they can go it alone. But this perspective does not extend to relinquishing all independence – after all, this reliance should finally be based on the God of your understanding.

If a newcomer should be foolish enough to relapse then they are left in no uncertain terms as to their status within the group. Clearly they have not fully accepted their condition (true) and therefore they have no experience to share (false). They are “encouraged” (or “discouraged” depending on your perspective) not to share and to sit at the back of the meeting. Once the newcomer has been assigned to the “dunce” position in the group they have to struggle their way back into the hierarchy via a series of sometimes brutal interviews into the precise nature of their aberrant behaviour. These interviews are disguised as redoing the Steps to identify where they went wrong (the reports that we have heard make them sound much more like a form of punitive interrogation designed to undermine further the limited resources of the unfortunate concerned and place them even more under the sway of their sponsor and the group).

For those who do not make the grade then they make flight into surrounding groups (they are called “refugees” in Medway). It is here that they discover, sometimes for the first time, that the AA represented by the cult bears little resemblance to the one they have newly encountered. It is left to these AA groups to repair the damage wrought by the cult indoctrination. For others, the only conclusion that they can draw is that all of AA is as they have experienced it in the cult and they go elsewhere or back into the mire of active alcoholism. We have had one report of an ex-member who swore that he would never come back to AA and instead attends NA meetings even though his sole addiction was alcohol.

If they can manage to jump through all the quite unnecessary hoops set up by the cult then a quite magical transformation occurs at Step 9. Either at the beginning or it or during the course of this Step the hitherto incompetent individual is adjudged to be able to make decisions for themselves again. This does not of course mean that they can finally dispense with the services of the group or the sponsor but they have achieved sufficient recovery to be able to set off on missionary work amongst the poor heathen inhabiting the deepest darkest reaches of AA – us. No matter how long you have been in AA and how much work you have done on yourself you will always be impressed by the perspicacity of these individuals – as they will frequently lecture you on the subject of recovery, sponsorship, carrying the message ad nauseam. Our only recourse is prayer (for them) and action (for the newcomer).

The Control Freak

These individuals form the core structure of the cult groups. They are drawn from two sources – those who have been conditioned by the groups themselves and; those who are attracted to this kind of structure because they share some of psychological characteristics of its core members. The latter we refer to as “bleeding deacons” and they will be discussed in the next section.

"Control freak" is simply the most apt term to apply to this personality type. It is a matter of general knowledge that the Big Book itself describes the alcoholic as “an extreme example of self-will run riot, though he usually doesn’t think so.” It may be argued that one of the indicators of recovery is a growing sense of one’s own relatively unimportant place in the scheme of things. However everything about the cult groups runs counter to such a realisation. The cult of sponsorship has almost completely replaced the notion that each member should seek a Power greater than themselves to solve their problem. Instead a human power has replaced this central tenet of AA much to the detriment of the sponsor and the sponsee. The sponsorship system in AA has always been the prime candidate as an opportunity for these controlling types to give full reign to their natural tendencies. It should be remembered that these groups did not come into the Fellowship from somewhere else. They evolved from within AA and they have simply taken existing abuses and developed them further.

We understand by the term “sponsor” someone with experience of the recovery programme assisting someone newer to the fellowship to take certain steps in order to solve their problem with alcoholism. The relationship is one that is not clearly defined and very much open to interpretation on both sides. Since the newcomer is in a poor position to judge whether the sponsorship he or she receives is in fact appropriate this places the burden of responsibility on the sponsor. Clearly in the case of the cult groups their members are ill-prepared for such a duty and would rather follow their own inclinations towards wielding power rather than putting the interests of the newcomer first.

Those individuals who are brought up within the group have at best a superficial grasp of spiritual principles. Such is the rapidity that is artificially imposed upon them to proceed through the steps and the completely unrealistic expectations that are encouraged by an over literal interpretation of such passages of the Big Book (eg. “rocketed into a fourth dimension” etc) that they are left with a euphoric anticipation of what is on offer. Any failure of reality to measure up to this delusion is overruled by these immature personalities who employ group think, denial and, where necessary, anger to sustain their fantasy. The means by which they can further support this form of hysteria is to recruit yet more newcomers who will be driven through the same process all the time proclaiming their public happiness whilst hiding a private grief. The split between inner experience and outer presentation forces these individuals into deeper and deeper conflict. As the gulf widens between delusion and truth these individuals are forced into ever more extreme measures to bolster their sense of security. They know that they are standing on shifting sand and the only way to protect themselves from this unsteady foundation is to stand on the shoulders of others – the more shoulders the better. The dynamics of this personal crisis require that the outside environment be completely controlled – the newcomer must be controlled, the group must be controlled, AA must be controlled – for underneath it all “self will” still “runs riot”. Nothing must be allowed to obstruct the momentum towards domination and any means may be employed to sustain the dream; for the fear always lurks in the wings that reality will intrude to reveal the nightmare underneath it all. Triumphs are gloried in as the ego feeds upon itself – defeats are met with anger and desperation – and so the cult perpetuates itself sliding always towards its own destruction. Unfortunately, though this quite natural process will inevitably unfold, in the meantime people are suffering quite unnecessarily – even to death.

“Bleeding deacons”

This term is taken from the Steps and Traditions book. It is a phrase constructed from a depiction of power conflicts in AA between old timers who seek to impose their views upon the group – the deacons – and other newer members - and the ensuing carnage that results with the “bleeding” bodies of AAs littering the landscape. We forget where the exact reference comes from – perhaps a 12 x 12 enthusiast could enlighten us on this.

The cult group tends to hold some attraction even for the member who has been around for some years. Simply refraining from committing suicide for a considerable period of time (which is essentially what an alcoholic does who does not pick up the first drink one day at a time for an extended number of days) does not imply the acquisition of wisdom or the development of a degree of self-awareness. The ego may simply have gone underground awaiting the conditions for it to resurface in all its hideous glory. Very few of us can really claim to have made much of an inroad upon that condition which lies just beneath the facade – our desire for ego-based power. As the years pass by and our reputation for sobriety flourishes we may fall prey to the illusion that we are bigger fish than we actually are in an extremely small fishpond. This condition is generally balanced by constant contact with fellow members who, as are our contemporaries, knew us when we were truly barking mad and remind us from time to time of our more appalling gaffes. The average (dare we say) member of AA has a healthy disrespect for any kind of pretension and is more than able to puncture the prideful balloons of an expanding sense of self-importance. However the deacon can generally gather about him or her a small coterie of fellow members who have chosen to place him in the position of guru – albeit informally. This mutual admiration society can flourish for some time before the gang disperses as its members recognise the folly of their ways; admiration gives way to fond regard and no one is greatly harmed – the technical term for this is “growing up”. However some of this category crave the adulation that so infrequently surfaces and long for a more durable position of veneration. The cult group serves this purpose admirably. Most cult members are relatively new to AA and to further their own agenda it is useful for them to cultivate “deacons” who serve to lend their movement greater legitimacy. Flattery is employed to great effect to service the hungry ego that lies hidden away beneath the sober front. The deacon is told how valued his/her experience is and he/she is consulted for guidance on matters of great importance. The fact that the cult will proceed along its own way regardless of the advice, maintaining the appearance of compliance, is neither here nor there. The deacon gets what they want and the cult gets what it wants. This mutually parasitic arrangement ensures in the long term that the cult now has the semblance of credibility and the deacon can serves as its mouthpiece to the wider fellowship.

An additional strategy is employed to co-opt deacons who are busy building some kind of little empire within the hierarchy. If they can be persuaded that the cult can further their ambitions they may simply decide to throw in their lot with the “winning team” cynically pursuing their own ends with complete disregard for the welfare of the newcomer or AA as a whole.

Finally the cult may simply play on the apathy of the deacon who has decided that true spirituality resides in doing nothing and throwing up their hands as they “hand it over to the Higher Power”. After all they still get to keep their gang.

Defensive strategies

These groups employ a wide range of strategies to defend themselves, deflect attention, undermine any opposition and avoid criticism. These include:-

1) Keeping on the move: closing down an identified group and re-opening elsewhere under a different name (North East London Intergroup).

2) Camouflage: changing the name of the group in the Where To Find – so avoiding traditional identification tags like Joys, Visions, Beginners, Road etc (note: caution referred to above).

3) Evasion: refusing to answer direct questioning on some of the matters outlined above (the "not in our experience" defence - see below).

4) Apparent compliance: adopting a public stance of following general guidelines whilst continuing to follow their own agenda.

5) "Muddying the waters": focussing on the details and wording of a complaint rather than addressing the central issues eg. They do not like the tag “cult” (possibly because it is accurate and it would be very bad for business if that label stuck to them – hence our use of the word). They will object to that and lead the discussion into issues of semantics thus deflecting criticism.

6) Intimidation: mass attendance at Intergroup meetings to intimidate and thereby enforce their will.

7) Playing the victim: “we’re only trying to carry the AA message and people are bullying us” – they do not like to be on the receiving end of conduct that they will quite happily impose on others.

8) Misrepresentation: see above with reference to AA message and literature.

9) Manipulation: taking advantage of AA's philosophy of minimal organisation – they are relatively well organised and utilise that to the full.

10) Evidence: the cult's claim that there is no evidence for the accusations levelled against them – ignoring the increasing numbers of testimonies that are starting to surface with regard to their activities.

11) The "yellow card" defence: using the yellow card as a weapon – relying on AA members reluctance to talk about other AA members outside meetings – even when this relates to the conduct of whole groups and regardless of whether newcomers are being systematically abused.

12) Fear of AA disunity: they play upon this fear within AA – “if our meetings are shut down where will our members go?” – this cult has no problem in acting in such a way that local AA meetings in their area are being denuded of members and becoming unviable. This defence is also a reflection of their arrogant stance – AA existed before they came into being and it will continue long after they are a distant memory.

13) Undermining: of those who speak out by focussing on the personality of the complainant rather than the content of the message – this is supported by the utilisation of whispering campaigns coupled with character assassination. They exploit any personality conflicts amongst AA members (something which is always in plentiful supply) and thus divide and rule (placing personalities firmly before principles).

14) "Passing the buck": the group claims that offending behaviour is the responsibility of an individual and not the group - “we can’t control everything that our members do – we’re not responsible for them”. It is true that individuals finally must take responsibility for their actions but given the dictatorial sponsorship system of these groups (see above) their very structure implicates the group on these occasions (it is interesting to note that no other groups seem to need to worry about these issues – just the cult groups).

15) Sacrificial lambs: (linked to 14) above) offering up a sacrificial lamb for public apology whilst allowing the group to continue with its underlying agenda.

16) The “not in my experience” defence: used when an individual is being asked to respond as a GSR relating to the running of his/her group. In this instance the questionable conduct is sidestepped by the respondent claiming that he/she has no "experience" of the matter – since he/she is reporting for their group such a reply is irrelevant.

17) Lying: (which only works if you don’t get caught out) - a great favourite with cult group members although they have not quite perfected this skill.

18) "It's all a mistake": if it does not look like a lie will suffice and there is no possibility of a cover-up then human error is invoked, where necessary a scapegoat is deployed, and the group throws itself upon the mercy of the court.

More will be added as we identify them.

Infiltration and collusion

The cult also relies on a number of factors that we will refer to as collusion and infiltration.

Infiltration: the participation by group members in other groups not yet part of the cult. The tactic is to take up group positions in a neighbouring meeting and thereby gradually shift the group conscience. Cult members are encouraged to attend the target group (in the Kent area we believe that Aylesford is a prime target – the GSR, Treasurer and possibly the literature secretary? are either current members of the Strood cult or have past associations with it). A number of strategies are employed in a “charm offensive” to persuade the target group members that they are under no threat. Any opponents of this move are subject to the above indicated undermining strategies and labelled as troublemakers – again focussing on personalities rather than the substance of what they communicate. If a group cannot be “turned” in this fashion then a competing group is set up nearby in an attempt to undermine the existing local group (as occurred in the Medway towns area). The same strategy will be employed to gain influence and then control over intergroups and regional representation. At the moment five officers of the West Kent Intergroup (including the Vice Chairman) are members of the Strood cult.

Collusion: here long-term members are targeted for conditioning. The methods used are quite straightforward - good old fashioned flattery. Under the guise of seeking the guidance of the “old-timer” his/her ego is massaged and they are encouraged to take a favourable view of the cult position; after all they are only trying to carry the AA message with enthusiasm and zeal and get back to the way AA (never) was. One of our number has personal experience of this when one of the more active personnel of this cult would frequently remind him how much his experience was valued. The ego naturally rose to the occasion but also a slight feeling of uneasiness; he was accustomed to the healthy levels of irony levelled at him by other members so this pseudo-deferential approach rang warning bells.

Other aspects of the collusive tendency are demonstrated where an ambitious member feels that they might benefit from association with the cult and the efficiency it displays even though they do no approve of its method, and their support is thus canvassed.

The cult plays upon both apathy and the quietist tendency in AA. The first needs no further exploration although in defence of those groups most proximate (in our area the Strood branch of the Visions cult) to a cult group apathy is difficult to oppose when your own group is systematically being undermined, and there is no apparent support from other groups in the area. The quietist tendency is reflected in the view that AA has been through all this stuff before and it will survive – all that we need do is rely on our Higher Power and all will be well. As far as it goes we do not have any problem with that – but we do remember a saying that was current in AA a few years ago: "God can move mountains but bring your own shovel".

The argument has been put forward that perhaps this kind of dogmatic and dictatorial approach is suitable for some members – that they need to be told what to do - and that these groups do help people to stop drinking, remain stopped and get well. We would challenge that viewpoint. We have seen no evidence that these groups are any more effective than mainstream AA – in fact everything points in the opposite direction, of the widespread damage they do in the areas in which they operate. As to whether they turn out members who are well we would again question that assertion. If by “well” it means churning out people who have been undermined, brainwashed, discouraged from thinking for themselves, having a perverted form of the AA message communicated to them, and with a belief that the rest of AA is quite deluded, then we doubt it. One of our number recounts that he did not get well with the Joys of Recovery - he got well after he left that group. To give you some idea of how perverted this message is, and how much ground it is gaining even outside the cult circle, a long term member recently commented to one of us (with reference to the sponsorship styles of these groups) that perhaps they should be more “strict” with their sponsees. He had to check to ensure that the member in question was not joking – but it was meant in all seriousness – not only had they such little confidence in their own experience, they apparently saw nothing wrong with the notion that they had the right to be strict with anyone. We are not aware that sponsorship involves any kind of ownership or right to control. Abusive sponsorship relationships do not do anyone any good.

Finally we would argue with reference to these groups that we owe a moral and legal duty of care to our fellows that far outweigh our obligations to AA. Members have to consider for themselves to what extent they are willing to stand by and let these abuses continue unchecked before they take action. It is preferable that we get our own house in order, and with the greatest of speed for the benefit of those who come to us for help. But it is now our view that the time is rapidly approaching where we would rather that suffering alcoholics went elsewhere for assistance than run the risk of coming to our Fellowship if all they can expect is further abuse and neglect. 

Some more on strategies

We will consider some of the strategies employed by the cult to ensure its proliferation within the Fellowship and some of the responses that groups and individuals have employed to undermine their position.

Of course it remains up to the individual and/or group to decide on the most appropriate responses and these will mostly be determined by local circumstances. The following are of course only suggested.

Poaching

This particular approach is covered in considerable detail in the overview. But to recap briefly it involves a kind of “trawling” of local mainstream AA groups usually by a couple of cult members. They attend the meeting usually under the guise of “carrying the AA message to the still suffering alcoholic”. The newcomer generally is collared at the end of the meeting by these friendly “members” and given the low-down on the cult group. They are cordially invited to attend the group and telephone numbers are garnered.

Potential responses

The first thing is to be aware that this is happening at all. When members are familiar with the strategy it is important to distinguish between genuine 12 step work and cult recruitment; careful observation over a period of time is important to ascertain whether or not you have cult members operating in your area. Once this has been established some important principles should be observed. Firstly, it should be recalled that, cult member or not, if they have a desire to stop drinking, then they have an inalienable right to attend any AA meeting in pursuit of that aim. However they do NOT have an unconditional right to promote their own meeting to the detriment of other meetings (Tradition 4) nor malign other groups to their home groups’ advantage (same tradition). In most instances it is sufficient for the host group members to place themselves in sufficient proximity to these cult members to ensure that any attempt to pursue this tactic with a newcomer is inhibited. If they persist, however, it is perfectly acceptable to challenge their assertions. They frequently rely on other members’ reluctance to get into a confrontation for the following reasons: a) an understandable dislike of conflict; b) that such a confrontation might be indicative of AA disunity. It is worth remembering that in pointing out their inappropriate behaviour AA unity is being upheld.

An even better response is to ensure that the group has its own greeters who will ensure that any newcomers to the group are welcomed and introduced to regulars at that group. This will sometimes preclude any need to intervene at a later time although this does not mean that the cult members will still not try to recruit the newcomer.

Newcomers can be advised not to hand out their phone numbers to anyone that they do not know well. They should be informed that if they are given numbers by anyone in AA this does not place them under any obligation to ring that person and if they do so they can always use call barring to conceal their own number. This should reduce the incidence of phone harassment by cult members. If they should be on the receiving end of such behaviour, in any form, they should be encouraged to report the matter to a friend and ask for their assistance – not to keep it to themselves.

Newcomers should be provided with the basic information pack as soon as possible together with an up-to-date Where To Find and it should be explained to them that they are free to go to whatever meetings they wish – but should be wary of anyone trying to promote their own meeting or denigrate other meetings.

Again as soon as is possible the newcomer’s attention should be drawn to the relevant AA literature as it applies to sponsorship (“Questions and Answers on Sponsorship”. The abusive style of sponsorship employed by the cult groups means that this particular piece of information is vital to ensure that newcomers do not fall prey to their controlling and manipulative techniques. Newcomers should also be advised that it is usually the case in AA that the initiative for starting a sponsorship relationship usually lies with the sponsee and not with the potential sponsor. They should be made aware that if they are approached by someone offering to be their sponsor, or indeed if anyone should actually attempt to assign them a sponsor, they are perfectly at liberty to decline the offer and that this does not in any way affect their membership of the Fellowship.

Channelling

This is another tactic employed by the cult groups to gain access to newcomers. This is carried out via the telephone response system. Members of the cult who are on 12 Step list will obviously have direct contact with newcomers and will use this opportunity to “channel” newcomers into their groups.

Potential responses

Clearly it is up to other members to ensure that other groups are adequately represented on the twelve step lists but also to monitor the proportion of responders coming from a cult group. If it should become clear that a disproportionate number are represented here then steps should be taken to rectify the imbalance. This will need to be carried out at intergroup level although individual members will have to make their own choices about their commitment to service in this area.

Some more history

Our research so far indicates that the origins of this cult go back to 1977. However the earliest manifestation of its particular approach can be identified with the formation of the “Joys of Recovery” group that ran from the early 1980s at Collingham Rd, London SW5. It was led by a member David B (who died a number of years ago) who, if not the founder of this movement, was certainly a major influence on its subsequent development. The Joys meeting had associations at that time with the Pont Street meeting, London, SW1X (Monday nights) that many Joys members also attended. The Joys group opened another meeting in Lots Rd SW10 (Sunday) before moving to Adrian Mews, off Ifield Road SW10. This meeting comprised a “Beginners” meeting with a break before an ordinary chaired meeting began. These groups ran for some time nominally under the direction of a steering committee though in fact organised by David B and his sponsee hierarchy. This situation continued for some time before dissension in the ranks inevitably broke out in 1992. Some members of the Joys group finally challenged his control. He departed the Joys accompanied by two of his main “lieutenants” to set up in Eaton Square – “A Vision for You” was born. It was timed to start at the same time (7.30 pm) and on the same evening (Wednesday) as the existing Joys meeting. Not only was a new meeting born but also a new tactic that continues to be used up to today – to set up a meeting in direct competition with an existing AA meeting - a direct breach of Tradition Four (see Traditions section). Our reports indicate that the Ifield Road meeting has now returned to its old mainstream AA roots.

David B and his two henchmen (David C and Tony M) quickly built up a network of sponsees and thus developed their power base. When they were ready they began their campaign to subvert the local Intergroup – Chelsea (we have correspondence relating to personal attacks on the Chairman of that Intergroup dated 1995 –these letters emanated from David B and Tony M). As their confidence grew they proceeded to “take on” London Region, then the General Service Office (York) and finally the General Service Board and Conference. In 1994 David C was successfully nominated to the chair of London region. Shortly after this he and Tony M fell out and the latter left the fold to open another meeting (on a Wednesday evening at 7.30pm). This group was named “Happy Destiny” but fortunately it failed to live up to its name and its demise was rapid.

In 1997 David C attempted to disrupt Conference in relation to a debate on Concept 12 (see 12 Concepts). He held a minority view on the matter and Conference held the majority. Despite the democratic nature of the decision he continued to voice his objections in an “over-persistent repetition” and managed to “antagonise the other delegates [to Conference] with endless repetitions” (Share article – Paul F – GSB Treasurer).

In 2000 correspondence took place between The Drug and Alcohol Foundation (DAF) and the Regional Service Office (London), the General Service Office (York) and Mark M (secretary for the Wednesday evening “A Vision for You” group, St Peter’s Church, Eaton Square. This exchange of letters took place as a result of the DAF being made aware that some of their referrals had been advised to “stop taking prescribed medication for mental health problems.” The letters from both the York and London AA offices sought to reassure the DAF that the AA guideline on such advice still held. It is notable however that Mark M (representing his group) took a different position: “The only way in which we would have confidence to take someone through the programme is if they were to stop taking drugs”. However a letter from another member (Charles N) suggest that this does not give the whole picture of this group’s position. This incident exposes the Visions stance on the use of prescribed medication that still holds today (despite apparent public compliance with the AA guideline).

The Eaton Square meeting folded about two years ago (for reasons as yet unclear). However the Visions groups still maintain a significance presence in the London area and in other parts of the country.

In our section on Geographical Distribution we consider their current dispersal throughout Great Britain together with some discussion on these groups activities where local information has been obtained.

Geographical distribution

[For the most up-to-date information see "Cult: Where to Find" on site]

London: the main “Visions” group (Eaton Square) folded some time ago; we are still researching the reasons for its demise. However it may be, as has been the case in the past, that a power conflict arose in the group that caused its fragmentation. Furthermore, the cult may have realised that it was over-exposed and decided to split thereby ensuring its longer-term survival through dissemination throughout the rest of London and the South. We have been informed by sources in London that the strategy employed by the cult is to try and get at least one group running in each intergroup area in the city.

Poole and Bournemouth: these groups have attempted to gain representation in the Poole and Bournemouth Intergroups but they have been rejected on the grounds of being “too controversial”.

Plymouth: One of the key centres is in this city where a large group has established itself and played a prominent role for quite a number of years. It is also the centre of a non-AA sanctioned Convention which serves we believe as one of the co-ordinating bodies for this movement.

Groups have also been identified in Exeter and Bristol.

As for the rest of the country South Wales is as yet unaffected but no information as yet has been found for their presence in other parts of the country. However we suspect that further research will reveal that they have spread throughout Great Britain.

The degree to which the groups associated with this cult are organised is as yet undetermined – however we believe it to be the case that these groups are in regular contact, with members visiting each other, exchanging chairs for meetings and so on. It is our view, which we believe needs to be further researched, that this movement has moved beyond a loose affiliation of groups to an organised cult that is following a deliberate policy of subverting mainstream AA in this country.