-12 Traditions of A.A.

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bluidkiti
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Posted: Tue Dec 06, 2005 4:48 am Post subject: Grapevine -12 Traditions of A.A.

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Twelve Suggested Points of AA Tradition

The A.A. Grapevine, Inc., April 1946

Nobody invented Alcoholics Anonymous. It grew. Trial and error has produced a rich experience. Little by little we have been adopting the lessons of that experience, first as policy and then as Tradition. That process still goes on and we hope it never stops. Should we ever harden too much, the letter might crush the spirit. We could victimize ourselves by petty rules and prohibitions; we could imagine that we had said the last word. We might even be asking alcoholics to accept our rigid ideas or stay away. We never stifle progress like that!

Yet the lessons of our experience count for a great deal -- a very great deal, we are each convinced. The first written record of AA experience was the book "Alcoholics Anonymous". It was addressed to the heart of our foremost problem -- release from the alcohol obsession. It contained personal experiences of drinking and recovery and a statement of those divine but ancient principles, which have brought us a miraculous regeneration. Since publication of "Alcoholics Anonymous" in 1939 we have grown from 100 to 24,000 members. Seven years have passed; seven years, of vast experience with our next greatest undertaking --- the problem of living and working together. This is today our main concern. If we can succeed in this adventure -- and keep succeeding -- then, and only then, will our future be secure.

Since personal calamity holds us in bondage no more, our most challenging concern has become the future of Alcoholics Anonymous; how to preserve among us AAs such a powerful unity that neither weakness of persons not the strain and strife of these troubled times can harm our common cause. We know that Alcoholics Anonymous must continue to live. Else, save few exceptions, we and our fellow alcoholics throughout the world will surely resume the hopeless journey to oblivion.

Almost any AA can tell you what our group problems are. Fundamentally they have to do with our relations, one with the other, and with the world outside. They involve relations of the AA to the group, the relation of the group top Alcoholics Anonymous as a whole, and the place of Alcoholics Anonymous in that troubled sea called modern society, where all of humankind must presently shipwreck or find haven. Terribly relevant is the problem of our basic structure and our attitude toward those ever pressing questions of leadership, money, and authority. The future way well depend on how we feel and act about things that are controversial and how we regard our public relations. Our final destiny will surely hang upon what we presently decide to do with these danger-fraught issues!

Now comes the crux of our discussion. It is this: Have we yet acquired sufficient experience to state clear-cut policies on these, our chief concerns? Can we now declare general principles which could grow into vital Traditions -- Traditions sustained in the heart of each AA by his own deep conviction and by the common consent of his fellows? That is the question. Though full answers to all our perplexities may never be found, I'm sure we have come at least to a vantage point whence we can discern the main outlines of a body of Tradition; which, God willing, can stand as an effective guard against all the ravages of time and circumstance.

Acting upon the persistent urge of old AA friends, and upon the conviction that general agreement and consent between our members is now possible, I shall venture to place in words these suggestions for an Alcoholics Anonymous Tradition of Relations -- Twelve Points to Assure Our Future.

Our AA experience has taught us that:

1. Each member of Alcoholics Anonymous is but a small part of a great whole. AA must continue to live or most of us will surely die. Hence our common welfare comes first. But individual welfare follows close afterward.

2. For our group purpose there is but one ultimate authority -- a loving God as he may express himself in our group conscience.

3. Our membership ought to include all who suffer alcoholism. Hence we may refuse none who wish to recover. Nor ought AA membership ever depend upon money or conformity. Any two or three alcoholics gathered together for sobriety may call themselves an AA group.

4. With respect to its own affairs, each AA group should be responsible to no other authority than its own conscience. But when its plans concern the welfare of neighboring groups also, those groups ought to be consulted. And no group, regional committee, or individual should ever take any action that might greatly affect AA as a whole without conferring with the trustees of the Alcoholic Foundation [now the General Service Board]. On such issues our common welfare is paramount.

5. Each Alcoholics Anonymous group ought to be a spiritual entity having but one primary purpose -- that of carrying its message to the alcoholic who still suffers.

6. Problems of money, property and authority may easily divert us from our primary spiritual aim. We think, therefore, that any considerable property of genuine use to AA should be separately incorporated and managed, thus dividing the material from the spiritual. An AA group, as such, should never go into business. Secondary aids to AA such as clubs or hospitals which require much property or administration, ought to be so set apart that, if necessary, they can be freely discarded by the groups. The management of these special facilities should be the sole responsibility of those people, whether AAs or not, who financially support the. For our clubs, we prefer AA managers. But hospitals, as well as other places of recuperation, ought to be well outside AA -- and medically supervised. An AA group may cooperate with anyone, but should bind itself to no one.


7. The AA groups themselves ought to be fully supported by the voluntary contributions of their own members. We think that each group should soon achieve this ideal; that any public solicitation of funds using the name of Alcoholics Anonymous is highly dangerous; that acceptance of large gifts from any source or of contributions carrying any obligation whatever is usually unwise. Then, too, we view with much concern those AA treasuries which continue, beyond prudent reserves, to accumulate funds for no stated AA purpose. Experience has often warned us that nothing can so surely destroy our spiritual heritage as futile disputes over property, money, and authority.

8. Alcoholics Anonymous should remain forever non professional. We define professionalism as the occupation of counseling alcoholics for fee or hire. But we may employ alcoholics where they are going to perform those full-time services for which we might otherwise have to engage nonalcoholics. Such special services may be well recompensed. But personal Twelfth Step work is never to be paid for.

9. Each AA group needs the least possible organization. Rotating leadership is usually the best. The small group may elect its secretary, the larger group its rotating committee, and the groups of a large metropolitan area their central committee, which often employs a full time secretary. The trustees of the Alcoholic Foundation are, in effect, our general service committee. They are the custodians of our AA Tradition and the receivers of voluntary AA contributions by which they maintain AA general Headquarters and our general secretary at New York. They are authorized by the groups to handle our overall public relations and they guarantee the integrity of our principal publication, the AA Grapevine. All such representatives are to be guided in the spirit of service, for true leaders in AA are but trusted and experienced servants of the whole. They derive no real authority from their titles, Universal respect is the key to their usefulness.

10. No AA group or members should ever, in such a way as to implicate AA, express any opinion on outside controversial issues -- particularly those of politics, alcohol reform or sectarian religion. The Alcoholics Anonymous groups oppose no one. Concerning such matters they can express no views whatever.

11. Our relations with the outside world should be characterized by modesty and anonymity. We think AA ought to avoid sensational advertising. Our public relations should be guided by the principle of attraction rather than promotion. There is never need to praise ourselves. We feel it better to let our friends recommend us.

12. And finally, we of Alcoholics Anonymous believe that the principle of anonymity has an immense spiritual significance. It reminds us that we are to place principles before personalities; that we are actually to practice a truly humble modesty. This to the end that our great blessings may never spoil us; that we shall forever live in thankful contemplation of him who presides over us all.

May it be urged that while these principles have been stated in rather positive language they are still only suggestions for our future. We of Alcoholics Anonymous have never enthusiastically responded to any assumption of personal authority. Perhaps it is well for AA that this is true. So I offer these suggestions neither as one man's dictum nor as a creed of any kind, but rather as a first attempt to portray that group ideal toward which we have assuredly been led by a Higher Power these ten years past.

P.S. To help free discussion I would like to amplify the Twelve Points of Tradition in future Grapevine pieces.

http://www.silkworth.net/grapevine/suggested_points.html


Traditions Stressed in Memphis Talk

The A.A. Grapevine, Inc., October 1947

Urging all members of Alcoholics Anonymous to strive for humility before success and for unity before fame, Bill W, speaking before the third annual Southeastern Regional Convention in Memphis, Tennessee, on September 19, reviewed the Twelve suggested Traditions for the organization.

Pointing out that the success of AA could be "heady wine and a serious problem", Bill reminded members that as alcoholics "we are a people who could not exist at all except for the grace of God."

Here are the highlights of the talk as given to the AA Grapevine in advance of the Memphis meeting:

"Some years ago, Dr. Bob and I, among others, did a lot of traveling and speaking at AA groups the length and breadth of the country. Alcoholics Anonymous was just starting its astonishing growth. There was concern whether we could successfully expand so fast. Widely separated clusters of AAs were making their uncertain start, often too far from the original few groups to get much direct help. Many had to rely wholly on literature and letters.

"To meet this seeming emergency, the few of us who could do so got out among the new groups. We wanted to bring our experience and encouragement directly to the incoming thousands who were still unsure; we wanted them to feel a part of the growing whole; we wanted them to see that AA had nothing to do with geography; that it would work for them under any conditions whatever. We wished to foster a sound growth and the spirit of unity. So a few of us traveled much.

"Times have changed. As everyone knows, AA has since exceeded our wildest expectations. Speaking for Dr. Bob and myself, we feel that we oldsters need not take the prominent roles we once did. AA leadership is becoming, happily and healthily, a rotating matter. And besides, our literature, a generous press, and thousands of new travelers are carrying AA to every corner of the world.

"Yet there does remain a problem -- a serious problem, in whose solution AAs will expect us oldsters to occasionally take a hand. That is the problem of success itself. Always a heady wine, success may sometimes cause us to forget that each of us lives on borrowed time; we may forget that we are a people who cannot exist at all, but for the grace of God. The wine of forgetfulness might make us dream that Alcoholics Anonymous was our success rather than God's will. The very malignancy which once tore us apart personally could again commence to rend us as groups. False pride might lead us to controversy, to claims of power and prestige, to bickerings over property, money, and personal authority. We would not be human if these illnesses didn't sometimes attack us.

"Therefore, many of us think today the main problem of Alcoholics Anonymous is this: How, as a movement, shall we maintain our humility -- and so our unity -- in the face of what the world calls a great triumph? Perhaps we need not look far afield for an answer. We need only adapt and apply to our group life those principles upon which each of us has founded his own recovery. If humility can expel the obsession to drink alcohol, then surely humility can be our antidote for that subtle wine called success."

Bill then went on to explain in detail the Twelve Points of Tradition, first printed in an article in the April 1946 issue of the AA Grapevine: "Two years ago my old friends urged that I try to sum up our experience of living and working together; that I try to state those definite principles of group conduct which had then quite clearly emerged from a decade of strenuous trial and error. In the spirit of our original Twelve Steps, and strictly within the ample proof's of our experience. I made the following tentative attempt; Twelve Points to Assure Our Future, an Alcoholics Anonymous Tradition of Relations (recently revised in the light of later experience).

"Our AA experience has taught us that"

"1. Each member of Alcoholics Anonymous is but a small part of a great whole. AA must continue to live or most of us will surely die. Hence our common welfare comes first. But individual welfare follows close afterward.

"2. For our group purpose there is but one ultimate authority -- a loving God as he may express himself in our group conscience.

"3. Our membership ought to include all who suffer alcoholism. Hence we may refuse none who wish to recover. Nor ought AA membership ever depend upon money or conformity. Any two or three alcoholics gathered together for sobriety may call themselves an AA group, provided, of course, that as a group, they have no other affiliation.

"4. With respect to its own affairs, each AA group should be responsible to no other authority than its own conscience. But when its plans concern the welfare of neighboring groups also, those groups ought to be consulted. And no group, regional committee, or individual should ever take any action that might greatly affect AA as a whole without conferring with the trustees of the Alcoholic Foundation. On such issues our common welfare is paramount.

"5. Each Alcoholics Anonymous group ought to be a spiritual entity having but one primary purpose -- that of carrying its message to the alcoholic who still suffers.

"6. Problems of money, property, and authority may easily divert us from our primary spiritual aim. We think, therefore, that any considerable property of genuine use to AA should be separately incorporated and managed, thus dividing the material from the spiritual. An AA group, as such should never go into business. Secondary aids to AA, such as clubs or hospitals which require much property or administration, ought to be incorporated and set apart that, if necessary, they can be freely discarded by the groups. Hence, such facilities ought not to use the AA name. Their management should be the sole responsibility of those people who financially support them. For clubs, AA managers are usually preferred. But hospitals, as well as other places of recuperation, ought to be well outside AA -- and medically supervised. While an AA group may cooperate with anyone, such cooperation ought never go so far as affiliation or endorsement, actual or implied. An AA group can bind itself to no one.

"7. AA groups themselves ought to be fully supported by the voluntary contributions of their own members. We think that each group should soon achieve this ideal; that any public solicitation of funds using the name of Alcoholics Anonymous is highly dangerous, whether by groups, clubs, hospitals, or other outside agencies; that acceptance of large gifts from any source or contributions carrying any obligation whatever, is unwise. Then, too, we view with much concern those AA treasuries which continue, beyond prudent reserves, to accumulate funds for on stated AA purpose. Experience has often warned us that nothing can so surely destroy our spiritual heritage as futile disputes over property, money, and authority.

"8. Alcoholics Anonymous should remain forever non professional. We define professionalism as the occupation of counseling alcoholics for fees or hire. But we may employ alcoholics where they are going to perform those services for which we might otherwise have to engage nonalcoholics. Such special services may be well recompensed. But our usual AA Twelfth Step work is never to be paid for.

"9. Each AA group needs the least possible organization. Rotating leadership is the best. The small group may elect its secretary, the large group its rotating committee, and the groups of a large metropolitan area their central or intergroup committee, which often employs a full time secretary. The trustees of the Alcoholic Foundation are, in effect, our general service committee. They are the custodians of our AA Tradition and the receivers of voluntary AA contributions by which we maintain the AA General Service Office in New York. They are authorized by the groups to handle our overall public relations and they guarantee the integrity of our principal newspaper, the AA Grapevine. All such representatives are to be guided in the spirit of service, for true leaders in AA are but trusted and experienced servants of the whole. They derive no real authority from their titles; they do not govern. Universal respect is the key to their usefulness.

"10. No AA group or member should ever, in such a way as to implicate AA, express any opinion on outside controversial issues -- particularly those of politics, alcohol reform, or sectarian religion. The Alcoholics Anonymous groups oppose no one. Concerning such matters they can express no views whatever.

"11. Our relations with the general public should be characterized by personal anonymity. We think AA ought to avoid sensational advertising. Our names and pictures as AA members ought not be broadcast, filmed or publicly printed. Our public relations should be guided by the principle of attraction rather than promotion. There is never need to praise ourselves. We feel it better to let our friends recommend us.

"12. And finally, we of Alcoholics Anonymous believe that the principle of anonymity has an immense spiritual significance. It reminds us that we are to place principles before personalities; that we are actually to practice genuine humility. This to the end that our great blessings may never spoil us; that we shall forever live in thankful contemplation of him who presides over us all.

"To sum us: For thousands of alcoholics yet to come, AA does have an answer. But there is one condition. We must, at all costs, preserve our essential unity; it must be made unbreakably secure. Without permanent unity there can be little lasting recovery for anyone. Hence our future absolutely depends upon the creation and observance of a sound group Tradition. First things will always need to be first; humility before success, and unity before fame."

http://www.silkworth.net/grapevine/traditions_stressed.html


Tradition One

The A.A. Grapevine, Inc., December 1947

Our whole AA program is securely founded on the principle of humility -- that is to say, perspective. Which implies, among other things, that we relate ourselves rightly to God and to our fellows; that we each see ourselves as we really are -- "a small part of a great whole". Seeing our fellows thus, we shall enjoy group harmony. That is why AA Tradition can confidently state, "Our common welfare comes first."

"Does this mean," some will ask, "that in AA the individual doesn't count too much? Is he to be swallowed up, dominated by the group?"

No, it doesn't seem to work out that way. Perhaps there is no society on earth more solicitous of personal welfare, more careful to grant the individual the greatest possible liberty of belief and action. Alcoholics Anonymous has not "musts." Few AA groups impose penalties on anyone for nonconformity. We do suggest, but we don't discipline. Instead, compliance or noncompliance with any principle of AA is a matter for the conscience of the individual; he is the judge of his own conduct. Those words of old time, "judge not," we observe most literally.

"But," some of us argue, "if AA has no authority to govern its individual members or groups, how shall it ever be sure that the common welfare does come first? How is it possible to be governed without a government? If everyone can do as he pleases, how can you have aught but anarchy?"

The answer seems to be that we AAs cannot really do as we please, though there is no constituted human authority to restrain us. Actually, our common welfare is protected by powerful safeguards. The moment any action seriously threatens the common welfare, group opinion mobilizes to remind us; our conscience begins to complain. If one persists, he may become so disturbed as to get drunk; alcohol gives him a beating. Group opinion shows him that he is off the beam, his own conscience tells him that he is dead wrong, and, if he goes too far, Barleycorn brings him real conviction.

So it is we learn that in matters deeply affecting the group as a whole, "our common welfare comes first." Rebellion ceases and cooperation begins because it must; we have disciplined ourselves.

Eventually, of course, we cooperate because we really wish to; we see that without AA there can be little lasting recovery for anyone. We gladly set aside personal ambitions whenever these might harm AA. We humbly confess that we are but "a small part of a great whole."

http://www.silkworth.net/grapevine/tradition_one.html

[janbear]

Posted: Tue Dec 06, 2005 4:49 am Post subject: Tradition Two

Tradition Two

The A.A. Grapevine, Inc., January 1948

Sooner or later, every AA comes to depend upon a Power greater than himself. He finds that the God of his understanding is not only a source of strength, but also a source of positive direction. Realizing that some fraction of that infinite resource is now available, his life takes on and entirely different complexion. He experiences a new inner security together with such a sense of destiny and purpose as he has never known before. As each day passes, our AA reviews his mistakes and vicissitudes. He learns from daily experience what his remaining character defects are and becomes ever more willing that they be removed. In this fashion he improves his conscious contact with God.

Every AA group follows this same cycle of development. We are coming to realize that each group, as well as each individual, is a special entity, not quite like any other. Though AA groups are basically the same, each group does have its own special atmosphere, its own peculiar state of development. We believe that every AA group has a conscience. It is the collective conscience of its own membership. Daily experience informs and instructs his conscience. The group begins to recognize its own defects of character and, one by one, these are removed or lessened. As this process continues, the group becomes better able to receive right direction fro its own affairs. Trial and error produces group experience and out of corrected experience comes custom. When a customary way of doing things is definitely proved to be best, then that custom forms into AA Tradition. The Greater Power is then working through a clear group conscience.

We humbly hope and believe that our growing AA Tradition will prove to be the will of God for us.

Many people are coming to think that Alcoholics Anonymous is, to some extent, a new form of human society. In our discussion of the First Tradition, it was emphasized that we have, in AA, no coercive human authority. Because each AA, of necessity, has a sensitive and responsive conscience, and because alcohol will discipline him severely if he back slides, we are finding we have little need for manmade rules or regulations. Despite the fact that we do veer off at times on tangents, we are becoming more able to depend absolutely on the long-term stability of the AA group itself. With respect to its own affairs, the collective conscience of the group will, given time, almost surely demonstrate its perfect dependability. The group conscience will, in the end, prove a far more infallible guide for group affairs than the decision of any individual member, however good or wise he may be. This is a striking and almost unbelievable fact about Alcoholics Anonymous. Hence we can safely dispense with those exhortations and punishments seemingly so necessary to other societies. And we need not depend overmuch on inspired leaders. Because our active leadership of service can be truly rotating, we enjoy a kind of democracy rarely possible elsewhere. In this respect, we may be, to a large degree, unique.

Therefore we of Alcoholics Anonymous are certain that there is but one ultimate authority, "a loving God as he may express himself in our group conscience."

http://www.silkworth.net/grapevine/tradition_two.html






bluidkiti
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Posted: Tue Dec 06, 2005 4:49 am Post subject: Tradition Three

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Tradition Three

The A.A. Grapevine, Inc., February 1948

The Third Tradition is a sweeping statement indeed; it takes in a lot of territory. Some people might think it too idealistic to be practical. It tells every alcoholic in the world that he may become, and remain, a member of Alcoholics Anonymous so long as he says so. In short, Alcoholics Anonymous has no membership rule.

Why is this so? Our answer is simple and practical. Even in self-protection, we do not wish to erect the slightest barrier between ourselves and the fellow alcoholic who still suffers. We know that society has been demanding that he conform to its laws and conventions. But the essence of his alcoholic malady is the fact that he has been unable or unwilling to conform either to the laws of man or God. If he is anything, the sick alcoholic is a rebellious nonconformist. How well we understand that; every member of Alcoholics Anonymous was once a rebel himself. Hence we cannot offer to meet him at any halfway mark. We must enter the dark cave where he is and show him that we understand. We realize that he is altogether too weak and confused to jump hurdles. If we raise obstacles, he might stay away and perish. He might be denied his priceless opportunity.

So when he asks, "Are there any conditions?" we joyfully reply, "No, not a one." When skeptically he comes back saying, "But certainly there must be things that I have to do and believe," we quickly answer, "In Alcoholics Anonymous there are no musts." Cynically, perhaps, he then inquires, "What is this all going to cost me?" We are able to laugh and say, "Nothing at all, there are no fees and dues." Thus, in a brief hour, is our friend disarmed of his suspicion and rebellion. His eyes begin to open on a new world of friendship and understanding. Bankrupt idealist that he has been, his ideal is no longer a dream. After years of lonely search it now stands revealed. The reality of Alcoholics Anonymous bursts upon him. For Alcoholics Anonymous is saying, "We have something priceless to give, if only you will receive." That is all. But to our new friend, it is everything. Without more ado, he becomes one of us.

Our membership Tradition does contain, however, one vitally important qualification. That qualification relates to the use of our name, Alcoholics Anonymous. We believe that any two or three alcoholics gathered together for sobriety may call themselves an AA group provided that, as a group, they have no other affiliation. Here our purpose is clear and unequivocal. For obvious reasons we wish the name Alcoholics Anonymous to be used only in connection with straight AA activities. One can think of no AA member who would like, for example, to see the formation of "dry" AA groups, "wet" AA groups, communist AA groups. Few, if any, would wish our groups to be designated by religious denominations. 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 could be more certain.

Let us of AA therefore resolve that we shall always be inclusive and never exclusive, offering all we have to all, save our title. May all barriers be thus leveled, may our unity thus be preserved. And may God grant us a long life -- and a useful one!

http://www.silkworth.net/grapevine/tradition_three.html






bluidkiti
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Posted: Tue Dec 06, 2005 4:49 am Post subject:

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Tradition Four

The A.A. Grapevine, Inc., March 1948

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. AA must continue to live or most of us will surely die. Hence our common welfare comes first. But individual welfare follows close afterward." Tradition Two states: " For our group purpose there is but one ultimate authority -- a loving God as he may express himself in our group conscience."

With these concepts in mind, let us look more closely at Tradition Four. The first sentence guarantees each AA group local autonomy. With respect to its own affairs, the group may make any decisions, adopt any attitudes that it likes. No overall or intergroup authority should challenge this primary privilege. We feel this ought to be so, even though the group might sometimes act with complete indifference to our Tradition. For example, an AA group could, if it wished, hire a paid preacher and support him out of the proceeds of a group nightclub. Though such an absurd procedure would be miles outside our Tradition, the group's "right to be wrong" would be held inviolate. We are sure that each group can be granted, and safely granted, these most extreme privileges. We know that our familiar process of trial and error would summarily eliminate both the preacher and the nightclub. These severe growing pains which invariably follow any radical departure from AA Tradition can be absolutely relied upon to bring an erring group back into line. An AA group need not be coerced by any human government over and above its own members. Their own experience, plus AA opinion in surrounding groups, plus God's prompting in their group conscience would be sufficient. Much travail has already taught us this. Hence we may confidently say to each group, "You should be responsible to no other authority than your own conscience."

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. Rightly enough, this Tradition goes on to say, "But when its plans concern the welfare of neighboring groups also, these groups ought to be consulted." 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.

Therefore, we AAs have universally adopted the principle of consultation. This means that if a single AA group wishes to take an action that might affect surrounding groups, it consults them. Or, it confers with the intergroup committee for the area, if there be one. Likewise, if a group or regional committee wishes to take any action that might affect AA as a whole, it consults the trustees of the Alcoholic Foundation, who are, in effect, our overall general service committee. For instance, no group or inter group could feel free to initiate, without consultation, any publicity that might affect AA as a whole. Nor could it assume to represent the whole of Alcoholics Anonymous by printing and distributing anything purporting to be AA standard literature. This same principle would naturally apply to all similar situations. Though there is no formal compulsion to do so, all undertakings of this general character are customarily checked with our AA general Headquarters.

This idea is clearly summarized in the last sentence of Tradition Four, which observes, "On such issues our common welfare is paramount."

http://www.silkworth.net/grapevine/tradition_four.html






bluidkiti
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Posted: Tue Dec 06, 2005 4:50 am Post subject:

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Tradition Five

The A.A. Grapevine, Inc., April 1948

Says the old proverb, "Shoemaker, stick to thy last." Trite, yes. But very true for us of AA. How well we need to heed the principle that it is better to do one thing supremely well than many things badly.

Because it has now become plain enough that only a recovered alcoholic can do much for a sick alcoholic, a tremendous responsibility has descended upon us all, an obligation so great that it amounts to a sacred trust. For to our kind, those who suffer alcoholism, recovery is a matter of life or death. So the Society of Alcoholics Anonymous cannot, it dare not, ever be diverted from its primary purpose.

Temptation to do otherwise will come aplenty. Seeing fine works afoot in the field of alcohol, we shall be sorely tempted to loan out the name and credit of Alcoholics Anonymous to them; as a movement we shall be beset to finance and endorse other causes. Should our present success continue, people will commence to assert that AA is a brand-new way of life, maybe a new religion, capable of saving the world. We shall be told it is our bounden duty to show modern society how it ought to live.

Oh, how very attractive these projects and ideas can be! How flattering to imagine that we might be chosen to demonstrate that olden mystic promise: 'The first shall be last and the last shall be first." Fantastic, you say. Yet some of our well-wishers have begun to say such things.

Fortunately, most of us are convinced that these are perilous speculations, alluring ingredients of that new heady wine we are now being offered, each bottle marked "Success"!

Of this subtle vintage may we never drink too deeply. May we never forget that we live by the grace of God -- on borrowed time; that anonymity is better than acclaim; that for us as a movement poverty is better than wealth.

And may we reflect with ever deepening conviction, that we shall never be at our best except when we hew only to the primary spiritual aim of AA. That of carrying its message to the alcoholic who still suffers alcoholism.

http://www.silkworth.net/grapevine/tradition_five.html






bluidkiti
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Tradition Six

The A.A. Grapevine, Inc., May 1948

The sixth of our Twelve Points of AA Tradition is deemed so important that it states at length the relation of the AA movement to money and property.

This Tradition declares in substance that the accumulation of money, property, and the unwanted personal authority so often generated by material wealth comprise a cluster of serious hazards against which an AA group must ever be on guard.

Tradition Six also enjoins the group never to go into business nor ever to lend the AA name or money credit to any "outside" enterprise, no matter how good. Strongly expressed is the opinion that even clubs should not bear the AA name; that they ought to be separately incorporated and managed by those individual AAs who need or want clubs enough to financially support them.

We would thus divide the spiritual from the material, confine the AA movement to its sole aim, and ensure (however wealthy as individuals we may become) that AA itself shall always remain poor. We dare not risk the distractions of corporate wealth. They have become certainties, absolute verities for us.

Thank God, we AAs have never yet been caught in the kind of religious or political disputes which embroil the world of today. But we ought to face the fact that we have often quarreled violently about money, property, and the administration thereof. Money, in quantity, has always been a baleful influence in group life. Let a well-meaning donor present an AA group with a sizable sum and we break loose. Nor does trouble abate until that group, as such, somehow disposes of its bankroll. This experience is practically universal. "But," say our friends, "isn't this a confession of weakness? Other organizations do a lot of good with money. Why not AA?"

Of course, we of AA would be the first to say that many a fine enterprise does a lot of good with a lot of money. To these efforts money is usually primary; it is their lifeblood. But money is not the lifeblood of AA. With us, it is very secondary. Even in small quantities, it is scarcely more than a necessary nuisance, something we wish we could do without entirely. Why is that so?

We explain that easily enough; we don't need money. The core of AA procedure is one alcoholic talking to another, whether that be sitting on a curbstone, in a home, or at a meeting. It's the message, not the place; it's the talk, not the alms. That does our work. Just places to meet and talk, that's about all AA needs. Beyond these, a few small offices, a few secretaries at their desks, a few dollars apiece a year, easily met by voluntary contributions. Trivial indeed, our expenses!

Nowadays, the AA group answers its well-wishers saying: "Our expenses are trifling. As good earners, we can easily pay them. As we neither need nor want money, why risk its hazards? We'd rather stay poor. Thanks just the same!

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bluidkiti
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Posted: Tue Dec 06, 2005 4:50 am Post subject:

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Tradition Seven

The A.A. Grapevine, Inc., June 1948

Our growth continuing, the combined income of Alcoholics Anonymous members will soon reach the astounding total of a quarter of a billion dollars yearly. This is the direct result of AA membership. Sober we now have it; drunk we would not.

By contrast, our overall AA expenses are trifling.

For instance, the AA General Service Office now costs us $1.50 per member a year. As a fact, the New York office asks the groups for this sum twice a year because not all of them contribute. Even so, the sum per member is exceedingly small. If an AA happens to live in a large metropolitan center where an intergroup office is absolutely essential to handle heavy inquiries and hospital arrangements, he contributes (or probably should contribute) about $5.00 annually. To pay the rent of his own group meeting place, and maybe coffee and doughnuts, he might drop $25.00 a year in the hat. Or if he belongs to a club, it could be $50.00. In case he takes the AA Grapevine, he squanders an extra $2.50!

So the AA member who really meets his group responsibilities finds himself liable for about $5.00 a month on the average. Yet his own personal income may be anywhere between $200 and $2,000 a month -- the direct result of not drinking.

"But," some will contend, "our friends want to give us money to furnish that new clubhouse. We are a new small group. Most of us are still pretty broke. What then?"

I am sure that myriads of AA voices would now answer the new group saying: "Yes, we know just how you feel. We once solicited money ourselves. We even solicited publicly. We thought we could do a lot of good with other peoples' money. But we found that kind of money too hot to handle. It aroused unbelievable controversy. It simply wasn't worth it. Besides, It set a precedent which has tempted many people to use the valuable name of Alcoholics Anonymous for other than AA purposes. While there may be little harm in a small friendly loan which your group really means to repay, we really beg you to think hard before you ask the most willing friend to make a large donation. You can, and you soon will. pay your own way. For each of you these overhead expenses will never amount to more than the price of one bottle of good whiskey a month. You will be everlastingly thankful if you pay this small obligation yourselves."

When reflecting on these things, why should not each of us tell himself: "Yes, we AAs were once a burden on everybody. We were 'takers.' Now we are sober, and by the grace of God have become responsible citizens of the world, why shouldn't we now about-face and become 'thankful givers'! Yes, it is high time we did!"

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bluidkiti
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Posted: Tue Dec 06, 2005 4:51 am Post subject:

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Tradition Eight

The A.A. Grapevine, Inc., July 1948

Throughout the world AAs are twelfth-stepping with thousands of new prospects a month. Between one and two thousand of these sick on our first presentation; past experience shows that most of the remainder will come back to us later on. Almost entirely unorganized and completely non professional, this mighty spiritual current is now flowing from alcoholics who are well to those who are sick. One alcoholic talking to another; that's all.

Could this vast and vital face-to-face effort ever be professionalized or even organized? Most emphatically, it could not. The few efforts to professionalized straight twelfth Step work have always failed quickly. Today, no AA will tolerate the idea of paid "AA therapists" or "organizers." Nor does any AA like to be told just how he must handle that new prospect of his. No, this great life-giving stream can never be dammed up by paid do-gooders or professionals. Alcoholics Anonymous is never going to cut its own lifelines. To a man, we are sure of that.

But what about those who serve us full time in other capacities -- are cooks, caretakers, and paid intergroup secretaries "AA professionals"?

Because our thinking about these people is still unclear, we often feel and act as though they were such. The impression of professionalism subtly attaches to them, so we frequently hear they are "making money out of AA" or that they are "professionalizing" AA. Seemingly, if they do take our AA dollars they don't quite belong with us AAs anymore. We sometimes go further; we underpay them on the theory they ought to be glad to "cook" for AA cheap.

Now isn't this carrying our fears of professionalism rather far? If these fears ever got too strong, none but a saint or an incompetent could work for Alcoholics Anonymous. Our supply of saints being quite small, we would certainly wind up with less competent workers than we need.

We are beginning to see that our few paid workers are performing only those service tasks that our volunteers cannot consistently handle. Primarily these folks are not doing Twelfth Step work. They are just making more and better Twelfth Step work possible. Secretaries at their desks are valuable points of contact, information, and public relations. That is what they are paid for, and nothing else. They help carry the good news of AA to the outside world and bring our prospects face to face with us. That's not "AA therapy"; it's just a lot of very necessary but often thankless work.

So, where needed, let's revise our attitude toward those who labor at our special services. Let us treat them as AA associated, and not as hired help; let's recompense them fairly and, above all, let's absolve them from the label of professionalism.

Let us also distinguish clearly between "organizing the AA movement" and setting up, in a reasonably businesslike manner, its few essential services of contact and propagation. Once we do that, all will be well. The million or so fellow alcoholics who are still sick will then continue to get the break we sixty thousand AAs have already had.

Let's give our "service desks" the hand they so well deserve.

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bluidkiti
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Tradition Nine

The A.A. Grapevine, Inc., August 1948

The least possible organization, that's our universal ideal. No fees, or dues, no rules imposed on anybody, one alcoholic bringing recovery to the next; that's the substance of what we most desire, isn't it?

But how shall this simple ideal best be realized? Often a question, that.

We have, for example, the kind of AA who is for simplicity. Terrified of anything organized, he tells us that AA is getting too complicated. He thinks money only makes trouble, committees only make dissension, elections only make politics, paid workers only make professionals, and clubs only coddle slippers. Says he, let's get back to coffee and cakes by cozy firesides. If any alcoholics stray our way, let's look after the. But that's enough. Simplicity is our answer.

Quite opposed to such halcyon simplicity is the AA promoter. Left to himself, he would "bang the cannon and twang the lyre" at every crossroad of the world. Millions for drunks, great AA hospitals, batteries of paid organizer, and publicity experts wielding all the latest paraphernalia of sound and script; such would be our promoters dream. "Yes, sir," he would bark. "My two-year plan calls for one million AA members by 1950!"

For one, I'm glad we have both conservatives and enthusiasts. They teach us much. The conservative will surely see to it that the AA movement never gets overly organized. But the promoter will continue to remind us of our terrific obligation to the newcomer and to those hundreds of thousands of alcoholics still waiting all over the world to hear of AA.

We shall, naturally, take the firm and safe middle course. AA has always violently resisted the idea of any general organization. Yet, paradoxically, we have ever stoutly insisted upon organizing certain special services; mostly those absolutely necessary to effective and plentiful Twelfth Step work.

If, for instance, an AA group elects a secretary or rotating committee, if an area forms an intergroup committee, if we set up a foundation, a general office or a Grapevine, then we are organized for service. The AA book and pamphlets, our meeting places and clubs, our dinners and regional assemblies -- these are services, too. Nor can we secure good hospital connections, properly sponsor new prospects, and obtain good public relations just by chance. People have to be appointed to look after these things, sometimes paid people. Special services are performed.

But by none of these special services has our spiritual or social activity, the great current of AA, ever been really organized or professionalized. Yet our recovery program has been enormously aided. While important, these service activities are very small by contrast with our main effort.

As such facts and distinctions become clear, we shall easily lay aside our fears of blighting organization or hazardous wealth. As a movement, we shall remain comfortably poor, for our service expenses are trifling.

With such assurances, we shall without doubt continue to improve and extend our vital lifelines of special service; to better carry our AA message to others; to make for ourselves a finer, greater Society, and, God willing, to assure Alcoholics Anonymous a long life and perfect unity.

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bluidkiti
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Tradition Ten

The A.A. Grapevine, Inc., September 1948

To most of us, Alcoholics Anonymous has become as solid as the Rock of Gibraltar. We like to believer that it will soon be as well known and just as enduring as that historic landmark. We enjoy this pleasant conviction because nothing has yet occurred to disturb it; we reason that we must hang together or die. Hence we take for granted our continued unity as a movement.

But should we? Though God has bestowed upon us great favors, and though we are bound by stronger ties of love and necessity than most societies, is it prudent to suppose that automatically these great gifts and attributes shall be ours forever? If we are worthy, we shall probably continue to enjoy them. So the real question is, how shall we always be worthy of our present blessings?

Seen from this point of view, our AA Traditions are those attributes and practices by which we may deserve, as a movement, a long life and a useful one. To this end, none could be more vital than our Tenth Tradition, for it deals with the subject of controversy -- serious controversy.

On the other side of the world, millions have died even recently in religious dissension. Other millions have died in political controversy. The end is not yet. Nearly everybody in the world has turned reformer. Each group, society, and nation is saying to the other, "You must do as we say, or else." Political controversy and reform by compulsion have reached an all-time high. And eternal, seemingly, are the flames of religious dissension.

Being like other men and women, how can we expect to remain forever immune from these perils? Probably we shall not. At length, we must meet them all. We cannot flee from them, nor ought we try. If these challenges do come, we shall, I am sure, go out to meet them gladly and unafraid. That will be the acid test of our worth.

Our best defense? This surely lies in the formation of a Tradition respecting serious controversy so powerful that neither the weakness of persons nor the strain and strife of our troubled times can harm Alcoholics Anonymous. We know that AA must continue to live, or else many of us and many of our fellow alcoholics throughout the world will surely resume the hopeless journey to oblivion. That must never be.

As though by some deep and compelling instinct, we have thus far avoided serious controversies. Save minor and healthy growing pains, we are at peace among ourselves. And because we have thus far adhered to this sole aim, the whole world regards us favorably.

May God grant us the wisdom and fortitude ever to sustain an unbreakable unity.

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bluidkiti
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Tradition Eleven

The A.A. Grapevine, Inc., October 1948

Providence has been looking after the public relations of Alcoholics Anonymous. It can scarcely have been otherwise. Though we are more than a dozen years old, hardly a syllable of criticism or ridicule has ever been spoken of AA. Somehow we have been spared all the pains of medical or religious controversy and we have good friends both wet and dry, right and left. Like most societies, we are sometimes scandalous -- but never yet in public. From all over the world, naught comes but keen sympathy and downright admiration. Our friends of the press and radio have outdone themselves. Anyone can see that we are in a fair way to be spoiled. Our reputation is already so much better than our actual character!

Surely these phenomenal blessings must have a deep purpose. Who doubts that this purpose wishes to let every alcoholic in the world know that AA is truly for him, can he only want his liberation enough. Hence, our messages through public channels have never been seriously discolored, nor has the searing breath of prejudice ever issued from anywhere.

Good public relations are AA lifelines reaching out to the alcoholic who still does not know us. For years to come, our growth is sure to depend upon the strength and number of these lifelines. One serious public relations calamity could always turn thousands away from us to perish -- a matter of life and death indeed!

The future poses no greater problem or challenge to AA than how best to preserve a friendly and vital relation to all the world about us. Success will rest heavily upon right principles, a wise vigilance, and the deepest personal responsibility on the part of every one of us. Nothing less will do. Else our brother may again turn his face to the wall because we did not care enough.

So the Eleventh Tradition stands sentinel over the lifelines, announcing that there is no need for self-praise, that it is better to let our friends recommend us, and that our whole public relations policy, contrary to usual customs, should be based upon the principle of attraction rather than promotion. Shot-in-the-arm methods are not for us -- no press agents, no promotional devices, no big names. The hazards are too great. Immediate results will always be illusive because easy shortcuts to notoriety can generate permanent and smothering liabilities.

More and more, therefore, are we emphasizing the principle of personal anonymity as it applies to our public relations. We ask of each other the highest degree of personal responsibility in this respect. As a movement we have been, before now, tempted to exploit the names of our well-known public characters. We have rationalized that other societies, ever the best, do the same. As individuals, we have sometimes believed that the public use of our names could demonstrate our personal courage in the face of stigma, so lending power and conviction to new stories and magazine articles.

But these are not the allures they once were. Vividly, we are becoming aware that no member sought to describe himself in full view of the general public as an AA, even for the most worthy purpose, lest a perilous precedent be set which tempt others to do likewise for purposes not so worthy.

We see that on breaking anonymity by press, radio, or pictures, any one of us could easily transfer the valuable name of Alcoholics Anonymous over onto any enterprise into the midst of any controversy.

So it is becoming our code that there are things that no AA ever does, lest he divert AA from its sole purpose and injure our public relations. And thereby the chances of those sick ones yet to come.

To the million alcoholics who have not yet heard our AA story, we should ever say, "Greetings and welcome. Be assured that we shall never weaken the lifelines which we float out to you. In our public relations we shall, God willing, keep the faith."

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bluidkiti
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Tradition Twelve

The A.A. Grapevine, Inc., November 1948

One may say that anonymity is the spiritual base, the sure key to all the rest of our Traditions. It has come to stand for prudence and, most importantly, for self-effacement. True consideration for the newcomer if he desires to be nameless; vital protection against misuse of the name Alcoholics Anonymous at the public level; and to each of us a constant reminder that principles come before personal interest-- such is the wide scope of this all-embracing principle. In it we see the cornerstone of our security as a movement; at a deeper spiritual level it points us to still greater self-renunciation.

A glance at the Twelve Traditions will instantly assure anyone that "giving up" is the essential idea of them all. In each Tradition, the individual or the group is asked to give up something for our general welfare. Tradition One asks us to place the common good ahead of personal desire. Tradition Two asks us to listen to God as he may speak in the group conscience. Tradition Three requires that we exclude no alcoholic from AA membership. Tradition Four implies that we abandon all idea of centralized human authority or government. But each group is enjoined to consult widely in matters affecting us all. Tradition Five restricts the AA group to a single purpose, carrying our message to other alcoholics.

Tradition Six points at the corroding influence of money, property, and personal authority; it begs that we keep these influences at a minimum by separate incorporation and management of our special services. It also warns against the natural temptation to make alliances or give endorsements. Tradition Seven states that we had best pay our own bill; that large contributions or those carrying obligations ought not be received; that public contributions or those carrying obligations ought not be received; that public solicitation using the name Alcoholics Anonymous is positively dangerous. Tradition Eight forswears professionalizing our Twelfth Step work but it does guarantee our few paid service workers an unquestioned amateur status. Tradition Nine asks that we give up all idea of expensive organization; enough is needed to permit effective democracy; our leadership is one of service and it is rotating; our few titles never clothe their holders with arbitrary personal authority; they hold authorization to serve, never to govern. Tradition Ten is an emphatic restraint of serious controversy; it implores each of us to take care against committing AA to the fires of reform, political or religious dissension. Tradition Eleven asks, in our public relations, that we be alert against sensationalism and it declares there is never need to praise ourselves. Personal anonymity at the level of press, radio, and film is urgently required, thus avoiding the pitfall of vanity, and the temptation through broken anonymity to link AA to other causes.

Tradition Twelve, in its mood of humble anonymity, plainly enough comprehends the preceding eleven. The Twelve Points of Tradition are little else than a specific application of the spirit of the Twelve Steps of recovery to our group life and to our relations with society in general. The recovery steps would make each individual AA whole and one with God; the Twelve Points of Tradition would make us one with each other and whole with the world about us. Unity is our aim.

Our AA Traditions are, we trust, securely anchored in those wise precepts; charity, gratitude, and humility. Nor have we forgotten prudence. May these virtues ever stand clear before us in our mediations; may Alcoholics Anonymous serve God in happy unison for so long as he may need us.

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bluidkiti
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Tradition Five—Our Primary Purpose

The A.A. Grapevine, Inc., June 1970

Each group has but one primary purpose—to carry its message to the alcoholic who still suffers.

ON MY FOURTH SOBER AA DAY, I was sitting alone in one of our musty old meeting rooms, very sad and very broke. All the AAs had seemed very kind in their desire to help, but none of them had mentioned money. And, like thousands of other new members, I believed my biggest problems were financial. Yet not one person had offered a loan.

Then, suddenly, one of those big, handsome, gray templed, well-dressed old-timers strode in with a friendly smile widening his face. He stuck out his hand and squeezed mine. "If I can help you any way at all, just say so, and I'll do it!" he declared heartily. Trying to sound as if I were merely asking for a match, I said, "I hope so. You see, I need to borrow two thousand dollars."

His silence was total.

But finally he spoke. "You're in the wrong place," he said firmly. "We don't lend money here, my friend. That's not what this place is for."

I froze, but he went on and on. "We won't help you with a money problem. We won't help you with a family problem or a job or clothes or a medical problem or food or a place to spend the night. All we will do in AA is help you stay sober," he explained. "Then you can take care of these other problems yourself. You can take care of yourself, can't you, if you're sober?"

I hated that word "sober?" But what could I say? "Certainly," I snapped, humiliated that, in my ignorance of AA folkways, I had been caught in a faux pas, as if someone had found me eating peas with my fingers.

What the man had said made perfectly good sense. I had been sober a few days and could take care of things. So I put my gradually clearing mind to it, remembered a cousin I had not tapped for months, sent a wire, and got some dough.

To my astonishment and sorrow, I almost instantly found myself drunk.

Within a few hours, my new AA benefactor had given me in very blunt words a sharp summary of Traditions Five, Six, and Seven. And, by getting drunk, I had illustrated perfectly the special sense behind Five. What I needed most was not money, obviously. After getting it, I still had the drinking problem that had made me think of approaching AA in the first place.

This happened in January 1945, and the first hint of the Twelve Traditions was not to appear anywhere in AA until the July 1945 issue of the Grapevine, when Bill W. wrote, "I would like to discuss in coming issues such topics as anonymity, leadership, public relations, the use of money in AA, and the like."

Therefore, what I encountered in AA during my first few months, before the Traditions were formalized, were customs of AA behavior followed by members who had learned that some AA ways would work and others would not.

That is the authority of the Traditions in my personal life. I honor them, not solely because of their authorship or their having the mystical number twelve or their being adopted by the Fellowship at the First International Convention in Cleveland in 1950. I cherish them because they work. They enable me and my fellow AAs to stay sober, together, and to carry our message to other alcoholics.

But I did not like the Traditions at first, especially when they conflicted with what I wanted. I was a suspicious character, often turning phony operator to get what I wanted. During those first weeks, I kept wondering what "those AAs" were really up to or out for, and what I could get out of them.

The real miracle is that most of them acted with extraordinary kindness. No matter what I tried to maneuver out of them, they tried just to give me the message.

In subsequent years, I tried to misuse AA in two ways; that is, I tried to get more out of it than the sobriety message. Once I wangled a part-time job from a fellow member, then took advantage of him. Coming in late, I would excuse myself by thinking, "After all, we're both alcoholics; he ought to excuse my little weaknesses." He exploited me, too, expecting long hours of unpaid work simply because I was a fellow AA. We began to concentrate on what we were owed, not on what we as AAs owed each other. Neither of us got drunk, but our friendship did not survive. Another time I tried to use AA for romance, and really did find balm for a lonely heart with an AA partner. We found romance, all right, but we lost our sobriety.

Years have gone by since I had my infancy in AA as an excuse for my "gimme" tendencies. Today I try to look at the Fifth Tradition as a giver, not as a taker. But the picture is not pretty enough to brag about. It isn't always easy, even now, to keep my personal wants out of the way when I try to carry the message. I want applause as an AA speaker, compliments as a Grapevine writer. I want to be a "success" as a sponsor - that is, I want to be the one who sobered somebody up!

I have found I prefer to carry the message to pleasant, attractive, grateful alcoholics who do what I say and give me full credit for their sobriety. Sometimes I wish I did not even have to carry the message at all; I wish I could just wait where I am for people to come and pick it up.

On the other hand, I rejoice that I can now participate in so many good ways of fulfilling our primary purpose. I can help put on public meetings and other public information activities to carry the message to the alcoholics who are still out there drinking sick, scared, completely unaware that we want them, and completely wrong in their notion of what our sober life is like. I can be on our hospital and jail visiting committees. I can serve on my group's hospitality committee, to welcome the ill at ease newcomer. I can attend or lead beginners meetings. I can help support our local intergroup office and the AA General Service Office, which reach drunks in places I cannot get to. I can have coffee with the new AA after the meeting, instead of running off to chin and gossip with my old friends.

Yes, my group (made up of individual AAs, including me) has improved a lot in its respect for our Fifth Tradition - in its ways of carrying the message. My own AA history has lengthened considerably since I first caught glimpses of the sobriety-preserving wisdom in the AA way of doing things, summed up in our Traditions. But I have recently discovered something else quite wonderful about the Fifth: It does not say that AAs should help only newcomers.

I do not agree that the newcomer is the most important member at any meeting. In my opinion, equally important are those old-timers who showed me the way, and any middle-timer who may today be suffering. If newcomers are indeed the lifeblood of AA, old and middle-timers are its skin and backbone. What a bewildered mess we would be in without them!

So in your next meeting, when that Tradition about carrying the message "to the alcoholic who still suffers" is mentioned, please give a thought, not only to newcomers, but also to the alcoholics older in AA who are sitting there. One of them might be me. I still suffer, sometimes. I still need to hear the message, always.

B. L., Manhattan, N. Y.

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TRADITIONS CHECKLIST

These questions were originally published in the AA Grapevine in conjunction with a series on the Twelve Traditions that began in November 1969 and ran through September 1971. While they were originally intended primarily for individual use, many AA groups have since used them as a basis for wider discussion.

The A.A. Grapevine, Inc.

Practice These Principles . . .

Tradition One: Our common welfare should come first; personal recovery depends upon AA unity.

*

Am I in my group a healing, mending, integrating person, or am I divisive? What about gossip and taking other member's inventories?
*

Am I a peacemaker? Or do I, with pious preludes such as “just for the sake of discussion,” plunge into argument?
*

Am I gentle with those who rub me the wrong way, or am I abrasive?
*

Do I make competitive AA remarks, such as comparing one group with another or contrasting AA in one place with AA in another?
*

Do I put down some AA activities as if I were superior for not participating in this or that aspect of AA?
*

Am I informed about AA as a whole? Do I support, in every way I can, AA as a whole, or just the parts I understand and approve of?
*

Am I as considerate of AA members as I want them to be of me?
*

Do I spout platitudes about love while indulging in and secretly justifying behavior that bristles with hostility?
*

Do I go to enough AA meetings or read enough AA literature to really keep in touch?
*

Do I share with AA all of me, the bad and the good, accepting as well as giving the help of the fellowship?



Tradition Two: For our group purpose there is but one ultimate authority—a loving GOD as HE may express Himself in our group conscience. Our leaders are but trusted servants; they do not govern.

*

Do I criticize or do I trust and support my group officers, AA committees, and office workers? Newcomers? Old-timers?
*

Am I absolutely trustworthy, even in secret, with AA Twelfth Step jobs or other AA responsibility?
*

Do I look for credit in my AA jobs? Praise for my AA ideas?
*

Do I have to save face in group discussion, or can I yield in good spirit to the group conscience and work cheerfully along with it?
*

Although I have been sober a few years, am I willing to serve my turn at AA chores?
*

In group discussions, do I sound off about matters on which I have no experience and little knowledge?



Tradition Three: The only requirement for AA membership is a desire to stop drinking.

*

In my mind, do I prejudge some new AA members as losers?
*

Is there some kind of alcoholic whom I privately do not want in my AA group?
*

Do I set myself up as a judge of whether a newcomer is sincere or phony?
*

Do I let language, religion (or lack of it), race, education, age, or other such things interfere with my carrying the message?
*

Am I over impressed by a celebrity? By a doctor, a clergyman, and ex-convict? Or can I just treat this new member simply and naturally as one more sick human, like the rest of us?
*

When someone turns up at AA needing information or help (even if he can’t ask for it aloud), does it really matter to me what he does for a living? Where he lives? What his domestic arrangements are? Whether he had been to AA before? What his other problems are?



Tradition Four: Each group should be autonomous except in matters affecting other groups or AA as a whole.

*

Do I insist that there are only a few right ways of doing things in AA?
*

Does my group always consider the welfare of the rest of AA? Of nearby groups? Of loners in Alaska? Of internationalists miles from port? Of a group in Rome or El Salvador?
*

Do I put down other members’ behavior when it is different from mine, or do I learn from it?
*

Do I always bear in mind that, to those outsiders who know I am in AA, I may to some extent represent our entire beloved Fellowship?
*

Am I willing to help a newcomer go to any lengths – his lengths, not mine – to stay sober?
*

Do I share my knowledge of AA tools with other members who may not have heard of them?



Tradition Five: Each group has but one primary purpose – to carry its message to the alcoholic who still suffers.

*

Do I ever cop out by saying, “I’m not a group, so this or that Tradition doesn’t apply to me”?
*

Am I willing to explain firmly to a newcomer the limitations of AA help, even if he gets mad at me for not giving him a loan?
*

Have I today imposed on any AA member for a special favor or consideration simply because I am a fellow alcoholic?
*

Am I willing to twelfth-step the next newcomer without regard to who or what is in it for me?
*

Do I help my group in every way I can to fulfill our primary purpose?
*

Do I remember that AA old-timers, too, can be alcoholics who still suffer? Do I try both to help them and to learn from them?



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

*

Should my fellow group members and I go out and raise money to endow several AA beds in our local hospital?
*

Is it good for a group to lease a small building?
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Are all the officers and members of our local club for AAs familiar with “Guidelines on Clubs” (which is available free from GSO)?
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Should the secretary of our group serve on the mayor’s advisory committee on alcoholism?
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Some alcoholics will stay around AA only if we have a TV and card room. If this is what is required to carry the message to them, should we have these facilities?



Tradition Seven: Every AA group ought to be fully self-supporting, declining outside contributions.

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Honestly now, do I do all I can to help AA (my group, my central office, my GSO) remain self-supporting? Could I put a little more into the basket on behalf of the new guy who can’t afford it yet? How generous was I when tanked in a barroom?
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Should the Grapevine sell advertising space to book publishers and drug companies, so it could make a big profit and become a bigger magazine, in full color, at a cheaper price per copy?
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If GSO runs short of funds some year, wouldn’t it be okay to let the government subsidize AA groups in hospitals and prisons?
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Is it more important to get a big AA collection from a few people, or a smaller collection in which more members participate?
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Is a group treasurer’s report unimportant AA business? How does the treasurer feel about it?
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How important in my recovery is the feeling of self-respect, rather than the feeling of being always under obligation for charity received?



Tradition Eight: Alcoholics Anonymous should remain forever nonprofessional, but our service centers may employ special workers.

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Is my own behavior accurately described by the Traditions? If not, what needs changing?
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When I chafe about any particular Tradition, do I realize how it affects others?
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Do I sometimes try to get some reward – even if not money – for my personal AA efforts?
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Do I try to sound in AA like an expert on alcoholism? On recovery? On medicine? On sociology? On AA itself? On psychology? On spiritual matters? Or, heaven help me, even on humility?
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Do I make an effort to understand what AA employees do? What workers in other alcoholism agencies do? Can I distinguish clearly among them?
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In my own AA life, have I any experiences which illustrate the wisdom of this Tradition.
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Have I paid enough attention to the book Twelve Steps and Twelve Traditions? To the pamphlet AA Tradition – How It Developed?



Tradition Nine: AA, as such, ought never be organized; but we may create service boards or committees directly responsible to those they serve.

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Do I still try to boss things in AA?
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Do I resist formal aspects of AA because I fear them as authoritative?
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Am I mature enough to understand and use all elements of the AA program – even if no one makes me do so – with a sense of personal responsibility?
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Do I exercise patience and humility in any AA job I take?
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Am I aware of all those to whom I am responsible in any AA job?
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Why doesn’t every AA group need a constitution and bylaws?
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Have I learned to step out of an AA job gracefully – and profit thereby – when the time comes?
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What has rotation to do with anonymity? With humility?



Tradition Ten: Alcoholics Anonymous has no opinion on outside issues; hence the AA name ought never be drawn into public controversy.

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Do I ever give the impression that there really is an “AA opinion” on Antabuse? Tranquilizers? Doctors? Psychiatrists? Churches? Hospitals? Jails? Alcohol? The federal government? Legalizing marijuana? Vitamins? Al-Anon? Alateen?
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Can I honestly share my own personal experience concerning any of those without giving the impression I am stating the “AA opinion”?
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What in AA history gave rise to our Tenth Tradition?
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Have I had a similar experience in my own AA life?
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What would AA be without this Tradition? Where would I be?
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Do I breach this or any of its supporting Traditions in subtle, perhaps unconscious, ways?
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How can I manifest the spirit of this Tradition in my personal life outside AA? Inside AA?



Tradition Eleven: Our public relations policy is based on attraction rather than promotion; we need always maintain personal anonymity at the level of press, radio, and films.

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Do I sometimes promote AA so fanatically that I make it seem unattractive?
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Am I always careful to keep the confidences reposed in me as an AA member?
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Am I careful about throwing AA names around – even within the Fellowship?
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Am I ashamed of being a recovered, or recovering, alcoholic?
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What would AA be like if we were not guided by the ideas in Tradition Eleven? Where would I be?
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Is my sobriety attractive enough that a sick drunk would want such a quality for himself?



Tradition Twelve: Anonymity is the spiritual foundation of all our Traditions, ever reminding us to place principles before personalities.

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Why is it a good idea for me to place the common welfare of all AA members before individual welfare? What would happen to me if AA as a whole disappeared?
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When I do not trust AA’s current servants, who do I wish had the authority to straighten them out?
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In my opinions of and remarks about other AAs, am I implying membership requirements other than a desire to stay sober?
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Do I ever try to get a certain AA group to conform to my standards, not its own?
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Have I a personal responsibility in helping an AA group fulfill its primary purpose? What is my part?
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Does my personal behavior reflect the Sixth Tradition – or belie it?
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Do I do all I can to support AA financially? When is the last time I anonymously gave away a Grapevine subscription?
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Do I complain about certain AAs’ behavior – especially if they are paid to work for AA? Who made me so smart?
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Do I fulfill all AA responsibilities in such a way as to please privately even my own conscience? Really?
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Do my utterances always reflect the Tenth Tradition, or do I give AA critics real ammunition?
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Should I keep my AA membership a secret, or reveal it in private conversation when that may help another alcoholic (and therefore me)? Is my brand of AA so attractive that other drunks want it?
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What is the real importance of me among more than a million AAs?

http://www.silkworth.net/aa/traditions_checklist.html