Category: Traditions

Alcoholics Anonymous (The Big Book, 4th Edition) p. xix

The test that it faced was this: Could these large numbers of erstwhile erratic alcoholics (addicts) successfully meet and work together? Would there be quarrels over membership, leadership, and money? Would there be strivings for power and prestige? Would there be schisms which would split A.A. apart? Soon A.A. was beset by these very problems on every side and in every group. But out of this frightening and at first disrupting experience the conviction grew that A.A. ‘s had to hang together or die separately. We had to unify our Fellowship or pass off the scene.

As we discovered the principles by which the individual alcoholic (addict) could live, so we had to evolve principles by which the A.A. groups and A.A. as a whole could survive and function effectively. It was thought that no alcoholic man or woman could be excluded from our Society; that our leaders might serve but never govern; that each group was to be autonomous and there was to be no professional class of therapy. There were to be no fees or dues; our expenses were to be met by our own voluntary contributions. There was to be the least possible organization, even in our service centers. Our public relations were to be based upon attraction rather than promotion. It was decided that all members ought to be anonymous at the level of press, radio, TV and films. And in no circumstances should we give endorsements, make alliances, or enter public controversies.

This was the substance of A.A. ‘s Twelve Traditions, which are stated in full on page 561 of this book. Though none of these principles had the force of rules or laws, they had become so widely accepted by 1950 that they were confirmed by our (AA) first International Conference held at Cleveland. Today the remarkable unity of A.A. is one of the greatest assets that our Society has.

Clarifying Questions and Answers:

Q: What test did we face? A: Could erstwhile erratic alcoholics (addicts) successfully meet and work together?

Q: What was the second question? A: Quarrels over membership, leadership, and money.

Q: What was the third question? A: Strivings for power and prestige.

Q: What was the fourth question? A: Schisms which would split A.A. apart.

Q: Were these concerns valid? A: Yes.

Q: What conviction came from this period? A: A.A. ‘s had to hang together or die separately.

Q: What did they realize they must do? A: Hang together or die separately.

Q: What did the principles, for which they were searching, produce? A: Unify our Fellowship.

Q: Where in this book do we find these lifesaving principles? A: p. 561 – 4th Ed. A.A.

Q: Did these prove to be laws? A: No.

Q: Did the Fellowship approve of them? A: Yes, in 1950 at the First International Conference.

Q: What is one of our greatest assets? A: Unity.

THE A.A. TRADITION

Alcoholics Anonymous (The Big Book, 4th Edition) p. 561

To those now in its fold, Alcoholics Anonymous has made the difference between misery and sobriety, and often the difference between life and death. A.A. can, of course, mean just as much to uncounted alcoholics not yet reached.

Therefore, no society of men and women ever had a more urgent need for continuous effectiveness and permanent unity. We alcoholics see that we must work together and hang together; else most of us will finally die alone.

The “12 Traditions” of Alcoholics Anonymous are, we A.A. ‘s believe, the best answers that our experience has yet given to those ever-urgent questions, “How can A.A. best function?” and, “How can A.A. best stay whole and so survive?”

On the next page, A.A. ‘s “12 Traditions” are seen in their so-called “short form,” the form in general use today. This is a condensed version of the original “long form” A.A. Traditions as first printed in 1946. Because the “long form” is more explicit and of possible historic value, it is also reproduced.

Suggested Readings:

Twelve Steps Twelve Traditions of Alcoholics Anonymous p. 129

No A.A. can compel another to do anything; nobody can be punished or expelled. Our Twelve Steps to recovery are suggestions; the Twelve Traditions which guarantee A.A.’s unity contain not a single “Don’t.” They repeatedly say, “We ought..” but never “You must!”

Clarifying Questions and Answers:

Q: What does the Program of Alcoholics Anonymous mean to members of the Fellowship of Cocaine Anonymous? A: The difference between misery and sobriety – between life and death.

Q: C.A. can, of course, mean what to whom? A: Much to uncounted addicts.

Q: Therefore, no society of men and women ever had a more urgent need for what? A: Continuous effectiveness and permanent unity.

Q: What do we recovered addicts see we must do and Why is that so? A: Work together and hang together; else most of us will finally die alone.

Q: The “12 Traditions” of Cocaine Anonymous are what? A: Best answers that our experience has yet given to those ever-urgent questions,

Q: What are those two urgent questions? A: How can C.A. best function? How can C.A. best stay whole and so survive?

Q: What is the “short form” considered to be? A: The form in general use today.

Q: Why is the “long form” reproduced in the book, Alcoholics Anonymous? A: More explicit and of possible historic value.

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

Tradition Twelve (Long): 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 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.

Suggested Readings:

“We believe that the concept of personal anonymity has a spiritual significance for us: it discourages the drives for personal recognition, power, prestige, or profit that have caused difficulties in some societies. Much of our relative effectiveness in working with addicts might be impaired if we sought or accepted public recognition. While each member of C.A. is free to make his or her own interpretation of C.A. Tradition, no individual is ever recognized as a spokesperson for the Fellowship locally, nationally or internationally. Each member speaks only for themselves.”

AA, Twelve Steps and Twelve Traditions, P. 184

THE spiritual substance of anonymity is sacrifice. Because A.A.’s Twelve Traditions repeatedly ask us to give up personal desires for the common good, we realize that the sacrificial spirit—well symbolized by anonymity—is the foundation of them all. It is A.A.’s proved willingness to make these sacrifices that gives people their high confidence in our future.

AA, Twelve Steps and Twelve Traditions, P. 187

The promoter instinct in us might be our undoing. If even one publicly got drunk, or was lured into using A.A.’s name for his own purposes, the damage might be irreparable. At this altitude (press, radio, films, and television), anonymity— 100 percent anonymity—was the only possible answer. Here, principles would have to come before personalities, without exception. These experiences taught us that anonymity is real humil­ity at work. It is an all-pervading spiritual quality which today keynotes A.A. life everywhere. Moved by the spirit of anonymity, we try to give up our natural desires for per­sonal distinction as A.A. members both among fellow alco­holics and before the general public. As we lay aside these very human aspirations, we believe that each of us takes part in the weaving of a protective mantle which covers our whole Society and under which we may grow and work in unity. We are sure that humility, expressed by anonymity, is the greatest safeguard that Alcoholics Anonymous can ever have.

Clarifying Questions and Answers:

Q: Members of C.A. believe what? A:Anonymity is the spiritual foundation of all our Traditions.

Q: It reminds us to do what? A: Place principles before personalities.

Q: What are we to practice? A: Genuine humility.

Q: That what may never spoil us? A: Our great blessings.

Q: That we shall forever do what? A: Live in thankful contemplation.

Discussion Questions:

• Do I anonymously help others and perform service work seeking no recognition?
• Do I respect the anonymity of an addict who shares a confidence with me?
• Do I refrain from complaining about other members’ negative behavior?
• When it will help another addict, am I willing to share that I am a member of Cocaine Anonymous?
• Do I refrain from fanatically promoting CA?

Tradition Ten (Short): Cocaine Anonymous has no opinion on outside issues; hence the C.A. name ought never be drawn into public controversy.

Tradition Ten (Long): No A.A. group or member should ever, in such a way as to implicate A.A., 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.

Suggested Readings:

AA, Twelve Steps and Twelve Traditions, P. 178

“The Washingtonian Society, a movement among alco­holics which started in Baltimore a century ago, almost discovered the answer to alcoholism. At first, the society was composed entirely of alcoholics trying to help one another. The early members foresaw that they should dedicate them­selves to this sole aim…Their membership passed the hundred thousand mark… Instead, the Washingtonians permitted politicians and re­formers, both alcoholic and nonalcoholic, to use the society for their own purposes…Soon, Washingtonian speakers violently and publicly took sides on this question…it didn’t have a chance from the moment it determined to reform America’s drinking habits. When the Washingtonians became temperance crusaders, within a very few years they had completely lost their effectiveness in helping alcoholics. The lesson to be learned from the Washingtonians was not overlooked by Alcoholics Anonymous. As we surveyed the wreck of that movement, early A.A. members resolved to keep our Society out of public controversy.”

Download The Foundation, Progress and Principles of the Washington Temperance Society

Clarifying Questions and Answers:

Q: What should no C.A. Group or individual member do? A: No opinion on outside issues.

Q: This applies particularly to what? A: Controversial issues—particularly those of politics, alcohol reform, or sectarian religion.

Q: Who does C.A. oppose? A: No one.

Q: Aside from our Program of Recovery, our Traditions and our Concepts, on what may we express our views? A: None.

Discussion Questions:

• Am I ever mindful that Cocaine Anonymous has no opinion on outside issues, especially when I share my personal experiences concerning treatment centers, churches, hospitals, jails, and my opinions about such topics as alcohol, legalizing marijuana, religion, etc.?
• Do I understand that if Cocaine Anonymous expressed any opinions on outside issues, it could create exclusion and controversy?
• Do I make every effort not to breach this tradition, even in the slightest way?
• Do I continually remind myself that I cannot control anyone’s thinking or beliefs, especially other addicts, sponsees, etc.?
• At the group level, do I refrain from expressing my opinions on outside issues?

Tradition Six (Short): A C.A. Group ought never endorse, finance or lend the C.A. name to any related facility or outside enterprise, lest problems of money, property and prestige divert us from our primary purpose.

Tradition Six (Long): 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 A.A. should be separately incorporated and managed, thus dividing the material from the spiritual. An A.A. group, as such, should never go into business. Secondary aids to A.A., such as clubs or hospitals which require much property or administration, ought to be incorporated and so set apart that, if necessary, they can be freely discarded by the groups. Hence such facilities ought not to use the A.A. name. Their management should be the sole responsibility of those people who financially support them. For clubs, A.A. managers are usually preferred. But hospitals, as well as other places of recuperation, ought to be well outside A.A. —and medically supervised. While an A.A. group may cooperate with anyone, such cooperation ought never go so far as affiliation or endorsement, actual or implied. An A.A. group can bind itself to no one.

Clarifying Questions and Answers:

Q: What will divert us from our primary spiritual aim? A: Problems of money, property and prestige.

Q: What do we think should be done with property of considerable value? A: Separately incorporated and managed.

Q: What is being divided by doing so? A: The material from the spiritual.

Q: What should a C.A. group never do? A: Go into business.

Q: What would be secondary aids? A: Clubs and hospitals.

Q: How should secondary aids be organized? A: Incorporated and so set apart.

Q: What distinct advantage does this offer? A: Can be freely discarded by the groups.

Q: What should such facilities not do? A: Use the C.A. name.

Q: Who should manage such facilities? A: Management should be the sole responsibility of those people who financially support them.

Q: Who will make a good manager for a C.A. club? A: C.A. managers are usually preferred.

Q: What about various health facilities? A: Be well outside C.A. —and medically supervised.

Q: While a C.A. group may do what? A: Cooperate with anyone.

Q: Such cooperation ought never go so far as what? A: Affiliation or endorsement, actual or implied.

Q: Who can a C.A. group bind itself to? A: No one.

Discussion Questions:

• Do I understand that doing anything that does not fulfill our primary purpose may harm the group?
• Am I aware that non-CA fundraising functions/activities divert us from our primary purpose?
• Am I aware that endorsing or financing a clubhouse or related facility may imply affiliation and can harm CA as a whole?
• Am I aware that lending the CA name to any outside business or enterprise can take the focus off Cocaine Anonymous?

Tradition Five (Short): Each Group has but one primary purpose—to carry its message to the addict who still suffers.

Tradition Five (Long): Each Alcoholics Anonymous group ought to be a spiritual entity having but one primary purpose—that of carrying its message to the alcoholic (addict) who still suffers.

Suggested Readings:

C.A. World Pamphlet “Yes, You Can Start a C.A. Meeting

(https://ca.org/literature/yes-you-can-start-a-ca-meeting/)

They usually began out of a need to carry the message of recovery to others. In every case, someone made a decision to help Cocaine Anonymous grow by starting a meeting.

Tradition Five of Cocaine Anonymous tells us that our primary purpose is to carry the message of recovery to other addicts. Helping others and being of maximum service is our goal; it is the foundation of our recovery. Starting a meeting not only contributes to the growth of Cocaine Anonymous, it enhances your own recovery. The effort involved in starting a C.A. meeting is minimal, but the rewards are infinite.

CA NewsGram, Second Quarter 2004, Vol. 20 No. 2 “Carry the Message not the Wreckage”

It has been my experience that too many times a group turns into a social club or an hour-long rap session. Many newcomers have been taught in treatment centers that it is a good thing to talk over your problems, to let it out. Don’t let them or even veterans of the program turn your meetings into a whining session…we all need to remember our primary purpose, the core of our being. The one thing we all have in common and know will work, regardless of where we came from or what is going on in our lives at the moment. We need to always talk the solution and not the problem. We need to find within our groups those with the time and desire to reach out. To “carry the message to the addict who still suffers.”

AA, Twelve Steps and Twelve Traditions, P. 150

“Shoemaker, stick to thy last!”…better do one thing supremely well than many badly. That is the central theme of this tradition. Around it our Society gathers in unity. The very life our Fellowship requires the preservation of this principle.

Clarifying Questions and Answers:

Q: What should each group be? A: A spiritual entity.

Q: Having how many purposes? A: One primary purpose.

Q: What is that purpose? A: To carry its message to the addict who still suffers.

Discussion Questions:

• Do I believe I have something to offer another addict?
• Am I willing to explain firmly to a newcomer the limitations of CA help? Do I help my group in every way possible to fulfill its primary purpose?
• Am I mindful that CA old-timers can also be addicts who still suffer? Do I try to help them as well as learn from them? Am I willing to do 12-step work regardless of what is in it for me?
• Do I share my knowledge of CA tools with others?
• Do I make certain to carry the CA message and not just my own opinion?

Tradition Two (Short): 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.

Tradition Two (Long): For our group purpose there is but one ultimate authority-a loving God as He may express Himself in our group conscience. (A.A. 12&12:189)

Suggested Readings:

CA NewsGram, 3rd Quarter 2011, Vol. 28 No.3 “Trusted Servants, Our Leaders”

In Tradition Two we rely on God to be present in our group conscience decisions. As we carry out these decisions at all levels of the fellowship we rely on our trusted servants who have been given this responsibility. These trusted servants who have been elected by the group conscience as stated in the tradition are expected to be leaders. Leadership to the fellowship is imperative in order to carry out the Fifth Tradition, which states: “to carry the message to the addict who still suffers”.

A true Trusted Servant Leader needs to present a positive capable attitude, presenting to the group with all the information at hand. But, they cannot dictate in any authoritarian way. After presenting all of the information to the fellowship a decision is made by the God driven group conscience.

Finally, a true Trusted Servant Leader needs to follow the principles of the program to the best of their ability. The true Trusted Servant Leader is one who through example guides the fellowship to benefit the action of the Fifth Tradition “to carry the message to the addict who still suffers”.

AA, Twelve Steps and Twelve Traditions, P. 135

Does AA have any real leadership?” Most emphatically the answer is “Yes, notwithstanding the apparent lack of it.” Let’s turn again to the deposed founder and his friends. What becomes of them? As their grief and anxiety wear away, a subtle change begins. Ultimately they divide into two classes known in AA slang as “elder statesmen” and “bleeding deacons.” The elder statesman is the one who sees the wisdom of the group’s decision, who holds no resentment over his reduced status, whose judgment, fortified by considerable experience, is sound, and who is willing to sit quietly on the sidelines patiently waiting developments. The bleeding deacon is one just as surely convinced that the group cannot get along without him, who constantly connives for reelection to office, and who continues to be consumed with self-pity. Some hemorrhage so badly that-—drained of all AA spirit and principle–they get drunk. At times the AA landscape seems to be littered with bleeding forms. Nearly every old-timer in our society has gone through this process in some degree. Happily, most of them survive and live to become elder statesmen. They become the real and permanent leadership of AA. Theirs is the quiet opinion, the sure knowledge and humble example that resolves a crisis. When sorely perplexed, the group inevitably turns to them for advice. They become the voice of the group conscience; in fact, these are the sure voice of Alcoholics Anonymous. They do not drive by mandate, they lead by example. Such is the experience which has led us to the conclusion that our group conscience, well-advised by its elders, will be in the long run wiser than any single leader.

“The principle of consistent rotation of responsibility is followed by all C.A. service positions. The spirit of rotation is a vital principle within our service structure which allows for non successive terms on all service positions. This enables more members to experience the true nature of service. Positions in the Service Structure are rotated according to a vote of the Service Structure. Representatives to the local service organization are voted on at the Service Structure level according to a schedule defined by each Service Structure. Officers of the service organization are elected based on the group conscience of that organization.”

CA Pamphlet: The 7th Tradition

According to Tradition Two, “Our leaders are but trusted servants; they do not govern.” Once our term of commitment has expired, we step down and a successor is elected.

AA, Twelve Steps and Twelve Traditions, P. 134

“…the group now has a so called rotating committee, very sharply limited in its authority. In no sense whatever can its members govern or direct the group. They are servants. Theirs is the sometimes thankless privilege of doing the group’s chores…The committee gives no spiritual advice, judges no one’s conduct, issues no orders. Every one of them may be promptly eliminated at the next election if they try this. And so they make the belated discovery that they are really servants, not senators. These are universal experiences. Thus throughout AA does the group conscience decree the terms upon which its leaders shall serve.”

Clarifying Questions and Answers:

Q: For each group there is only one what?
A: One ultimate authority—a loving God as He may express Himself in our group conscience.

Q: How may this ultimate authority express itself?
A: In our group conscience.

Q: What are our leaders to be?
A: Trusted Servants.

Q: What must our leaders not do?
A: Govern.

C.A. Traditions Group Inventory Discussion Questions:

• Do I trust the group process, including group conscience, sharing, decisions, voting, elections, etc.?
• Do we practice rotating leadership, stepping out of office regardless if we believe others are not
  available, not willing and not qualified or do we remain frozen in office?
• Am I willing to do CA service work?
• Do I accept responsibility for my 12-step work and my CA commitments?
• Do I ever perform service work anonymously?
• Am I able to support a majority decision opposed to my own?
• Do I feel the group conscience is informed?
• Do I refrain from sounding off on subjects about which I know nothing?
• Am I able to perform CA service work without seeking personal reward?

Tradition Eleven (Short): Our public relations policy is based on attraction rather than promotion; we need always maintain personal anonymity at the level of all public media.

Tradition Eleven (Long): Our relations with the general public should be characterized by personal anonymity. We think A.A. ought to avoid sensational advertising. Our names and pictures as A.A. 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 a need to praise ourselves. We feel it better to let our friends recommend us.

Suggested Readings:

Traditionally, C.A. members have always taken care to preserve their anonymity at the public level: press, radio, television, films—all public media. We know from experience that many people with drug problems might hesitate to turn to C.A. for help if they thought their problems might be discussed publicly, even inadvertently, by others. Newcomers should be able to seek help with complete assurance that their identities will not be disclosed to anyone outside the Fellowship.

Cocaine Anonymous is grateful to all media for their assistance in strengthening and observing the Tradition of anonymity. Periodically, the C.A. World Service Office sends to all major media a letter describing the Traditions and asking their support in observing it.

A C.A. member may, for various reasons, “break anonymity” deliberately at the public level. Since that is a matter of individual choice and conscience, the Fellowship as a whole has no control over such deviations from Tradition. It is clear, however, that they do not have the approval of the group conscience of C.A. members.

AA, Twelve Steps and Twelve Traditions, P. 183

This, in brief, is the process by which A.A.’s Tradition Eleven was constructed. To us, however, it represents far more than a sound public relations policy. It is more than a denial of self-seeking. This Tradition is a constant and practical reminder that personal ambition has no place in A.A. In it, each member becomes an active guardian of our Fellowship.

Clarifying Questions and Answers:

Q: How should our relations with the general public be characterized? A: Personal anonymity.

Q: What should C.A. avoid? A: Sensational advertising.

Q: As C.A. members, how should our names and pictures be treated? A: Not broadcasted, filmed or publicly printed.

Q: What principle should guide our public relations? A: Attraction rather than promotion.

Q: What do we never need to do? A: Praise ourselves.

Q: If we don’t, who will? A: We let our friends recommend us.

Discussion Questions:

• Are the qualities of my sobriety and recovery program attractive to other addicts?
• Do I understand the importance of personal anonymity when dealing with the media? social media?

Tradition Seven (Short): Every C.A. group ought to be self-supporting, declining outside contributions.

Tradition Seven (Long): The A.A. 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 (Cocaine) Anonymous is highly dangerous, whether by groups, clubs, hospitals, or other outside agencies; that acceptance of large gifts from any source, or of contributions carrying any obligation whatever, is unwise. Then too, we view with much concern those A.A. treasuries which continue, beyond prudent reserves, to accumulate funds for no stated A.A. purpose. Experience has often warned us that nothing can so surely destroy our spiritual heritage as futile disputes over property, money, and authority.

Suggested Readings:

Where does the money go? (C.A. Pamphlet – 7th Tradition (Where does the money go?)

You’re probably like many of us were when we first came into Cocaine Anonymous—we put our money into the basket and then saw it collected by a person we thought must be the boss or president of C.A. At first this didn’t seem like a big deal, but eventually we wondered, “Where does that money go?” To answer this question, let’s follow the money in the basket. The treasurer collects the money and uses it to pay the Group’s expenses. The treasurer also gives the Group regular reports on the total donations collected and expenses paid, as well as any amounts left over. A typical Group’s expenses include the following:

Rent: Cocaine Anonymous is not affiliated with the hospitals, churches, or other facilities where our meetings are held; we pay rent and/or make a donation for the use of their space. This arrangement is mandated by Tradition 6 and our preamble, which state that we are not allied with any sect, denomination, politics, organization, or institution. Paying for the use of its meeting space is part of the Group being self-supporting through its own members’ contributions.

Chips and Literature: Chips and literature are purchased from the C.A. World Service Office, usually via the local District or Area. The meeting’s secretary or chips & literature person is responsible for keeping track of these items. When the supply of any of them gets low, he or she puts together an order and gives it to the treasurer. The treasurer then takes money from the donations in the basket and gives the order form and money to your meeting’s Group Service Representative (GSR). The GSR takes the order form and the money to the monthly District or Area meeting and gets the chips & literature to bring back to the meeting. Methods vary, but this is the way many meetings operate.

Coffee and/or tea: The coffee or tea person typically buys the beverage supplies and possibly even snacks prior to the meeting and sets up before everyone else arrives.

What happens to the leftover money? After all these expenses are paid, it is suggested that each Group keep enough of the leftover donations to cover two or three months’ worth of expenses. This is called a prudent reserve. Each Group should decide by group conscience what its prudent reserve amount is. The treasurer should maintain this amount, and all other monies should be sent on to the next level of the service structure as a donation. The following table is provided to help calculate each meeting’s prudent reserve:

Rent per month $______(1)
Chips & literature per month $______(2)
Beverages/snacks per month $______(3)
Total estimated monthly expenses
(add lines 1, 2 & 3) $______(4)
Prudent reserve: Multiply line 4
by 2 or 3 months (as determined
by group conscience) $______

What happens to the rest of the money? This is where the 70/30 plan comes in. With the 70/30 plan, 70% of the Group’s funds in excess of the prudent reserve are donated to the District/Area and 30% are donated to the C.A. World Service Office.* As Tradition Five states, “Each group has but one primary purpose—to carry its message to the addict who still suffers.” We’ve found that nothing diverts us from our primary purpose like problems of money, property, and prestige.

What do the Districts/Areas do with this money? Districts and Areas exist to serve the Groups. Each District/Area also has expenses that can include a hotline’s telephone bill or answering service, maintaining a website and publishing meeting schedules. It typically also purchases chips and literature, keeping enough in stock for the Groups it serves. Districts and Areas should also keep prudent reserves.

What does the C.A. World Service Office (CAWSO) do with this money? CAWSO is responsible for educating the international community about the program of recovery of Cocaine Anonymous and to help carry the message to those addicts who still suffer. The WSO, the focal contact and distribution point of CA, places a heightened purpose on maintaining contact with members, Groups, Districts, and Areas. Contact is sustained through correspondence, newsletters, e-mail, the C.A. website (www.ca.org), and trusted servants within our service structure. These are just a few of the many responsibilities of the CAWSO.

According to Tradition Two, “Our leaders are but trusted servants; they do not govern.” Once our term of commitment has expired, we step down and a successor is elected. Our service boards and committees have been created to help the addict who is still suffering; to give back what we have freely received. Being of service is another way we help our Groups be fully self-supporting.

The basket is where spirituality and money mix. The next time you put your money into the basket, think of all the things that are being accomplished with those funds and how you are helping the addict who is still suffering.

Clarifying Questions and Answers:

Q: Who should fully support a C.A. group? A: The Group’s own members.

Q: By what kinds of contributions? A: Voluntary.

Q: Do we think this should take a long time? A: Soon not later.

Q: How about asking the general public for contributions? A: Highly dangerous.

Q: How about large gifts or obligatory contributions? A: Unwise.

Q: What about keeping funds in excess of the prudent reserve? Comment: An informed Group conscience (Tradition Two) determines what the prudent reserve should be. A: Much concern.

Q: Of what has experience forewarned us? A: Can destroy our spiritual heritage as futile disputes over property, money, and authority.

Discussion Questions:

• Do I contribute all I can to help maintain the group’s ability to support itself?
• Have I ever put extra money into the basket because I knew a newcomer could not contribute?
• Do I take an interest in the treasurer’s report?
• Do I realize that service work for the group helps CA remain self-supporting?

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

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

Suggested Readings:

Formal organization is kept to a minimum at the local Group level. The Group may have a limited number of “officers” whose responsibilities include, but are not limited to, arranging meetings, providing refreshments, handling the Group’s budget, and maintaining contact with the local service organization.

The World Services Board of Trustees (WSBT) has the broadest scope of any branch of our service structure. The responsibility of this Board is to help deal with anything that affects C.A. as a whole, either internally or externally. All things that may endanger the existence of our Fellowship or limit our growth are of concern to WSBT. The WSBT does NOT govern. Its nature is that of custodian only, providing guidance.

Conference Charter: 1) Purpose: The World Service Conference of Cocaine Anonymous is the guardian of the world services and of the Twelve Steps and Twelve Traditions of Cocaine Anonymous. The Conference shall be a service body only, never a government for Cocaine Anonymous.

AA, Twelve Steps and Twelve Traditions, P. 173

You might think A.A.’s headquarters in New York would be an exception. Surely, the people there would have to have some authority. But long ago, trustees and staff members alike found they could do no more than make suggestions, and very mild ones at that. They even had to coin a couple of sentences which still go into half the letters they write: “Of course, you are at perfect liberty to handle this matter any way you please.

AA, Twelve Steps and Twelve Traditions, P. 174

It is clear now that we ought never to name boards to govern us, but it is equally clear that we shall always need to authorize workers to serve us. It is the difference between the spirit of vested authority and the spirit of service, two concepts which are sometimes poles apart. It is in the spirit of service that we elect the A.A. group’s informal rotating committee, the intergroup association for the area, and the General Service Conference of Alcoholics Anonymous for A.A. as a whole.

Clarifying Questions and Answers:

Q: What is it C.A. needs very little of? A: Least possible organization.

Q: What kind of leadership is best? A: Rotating leadership.

Q: A small group may elect a what? A: Secretary.

Q: A large group may need what? A: A rotating committee.

Q: Large cities may find it desirable to have what? A: A District or Area Service Committee.

Q: What would be required for the central committee? A: Sugguested 10 or more groups.

Q: The trustees of the C.A. are what? A: World Services Committee.

Q: Of what are they custodians? A: Our 12 Traditions.

Q: What do they receive? A: Voluntary contributions from Groups, Districts, and Areas.

Q: What do our contributions maintain? A: World Services Office in Los Angeles.

Q: What have the groups authorized them to do? A: Handle our over-all public relations.

Q: They guarantee the integrity of what? A: The integrity of our newsletter, the C.A. Newsgram.

Q: All representatives are to be guided by what? A: The spirit of service.

Q: Our true leaders are what? A: Trusted and experienced servants.

Q: They derive no what? A: Real authority.

Q: What do they not do? A: Govern.

Q: Universal respect is what? A: The key to their usefulness.

Discussion Questions:

• Am I willing to give up control of my CA group and those around me?
• Do I exercise patience and humility when performing service work in CA?
• When performing service work, do I view the people I serve as individual members of CA?
• Am I aware of the importance of the spirit of rotation?
• Am I able to end my term of service and exit gracefully?

Tradition Four (Short): Each group should be autonomous except in matters affecting other groups or C.A. as a whole.

Tradition Four (Long): With respect to its own affairs, each A.A. 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 A.A. as a whole without conferring with the Trustees of the General Service Board. On such issues our common welfare is paramount.

Suggested Readings:

CA World Website (https://ca.org/service/)

“Cocaine Anonymous is not organized in the formal or political sense. There are no governing officers, no rules or regulations, no dues or fees. While we are guided by the Twelve Traditions of Cocaine Anonymous, each group is generally free to conduct its business as it sees fit, as stated in Tradition 4.”

Clarifying Questions and Answers:

Q: Who is each group responsible to so far as its business and practices are concerned? A: each C.A. group should be responsible to no other authority than its own conscience.

Q: If other groups might be affected, what should be done? A: when its plans concern the welfare of neighboring groups also, those groups ought to be consulted.

Q: No group nor any C.A. service entity should ever do what? A: Take any action that might greatly affect C.A. as a whole.

Q: Without first doing what? A: Conferring with the Trustees of the World Service Board

Q: What is paramount? A: Our common welfare.

Discussion Questions:

• When making autonomous decisions, does my group consider other CA groups and CA as a whole?
• Do I make an effort to familiarize myself with other CA groups and open the lines of communication?
• Do I understand that there are many ways to look at an issue? Do I understand that there are many ways of doing things?
• Do I realize that to some non-members who know I am in the fellowship, my actions and behavior may represent Cocaine Anonymous as a whole?

Tradition Three (Short): The only requirement for C.A. membership is a desire to stop using cocaine and all other mind-altering substances.

Tradition Three (Long): Our membership ought to include all who suffer from alcoholism (addiction). Hence we may refuse none who wish to recover. Nor ought A.A. membership ever depend upon money or conformity. Any two or three alcoholics gathered together for sobriety may call themselves an A.A. group, provided that, as a group, they have no other affiliation. (A.A. 12&12:189)

Suggested Readings:

AA, Twelve Steps and Twelve Traditions, P. 141

“…that we would neither punish nor deprive any A.A. of membership, that we must never compel anyone to pay anything, believe anything, or conform to anything…The answer, now seen in Tradition Three, was simplicity itself. At last experience taught us that to take away any alcoholic’s full chance was sometimes to pronounce his death sentence, and often to condemn him to endless misery. Who dared to be judge, jury, and executioner of his own sick brother?”

CA World Pamphlet (https://ca.org/literature/and-all-other-mind-altering-substances/)

“ At some point we finally realize that we cannot control our use of any mind-altering substances. The problem isn’t the drug of choice; the problem is the disease of addiction. With its Third Tradition and all-inclusive First Step, Cocaine Anonymous welcomes anyone with a drug or alcohol problem and offers a solution.

It means that it is the collective experience of the members of Cocaine Anonymous that addiction is a problem not limited to any one substance. It means that C.A.’s Twelve Steps are not drug-specific, and that Cocaine Anonymous is not a drug-specific fellowship. It means that it doesn’t matter to us if you drank or what type of drugs you used; if you have a desire to stop, you are welcome here!”

CAWSC Unity Committee Guidelines/Duties p.4

Diversity is not a source of weakness in our fellowship, but the source of strength.

Clarifying Questions and Answers:

Q: Who should our membership include? A: All who suffer from addiction.

Q: Who may we refuse membership? A: None who wish to recover.

Q: What ought we not depend on? A: Money or conformity.

Q: How many members are required before there can be an C.A. group? A: Two or more who gather for sobriety.

Q: Provided they do not do what? A: No other affiliation.

Questions for Discussion:

• Do I accept newcomers to Cocaine Anonymous unconditionally?
• Am I tolerant of a newcomer’s inexperience at sharing?
• Am I able to carry a CA message to any addict, despite race, religion, education, age, gender, sexual orientation, or social standing?
• Am I able to welcome all newcomers alike, no matter their status or profession?
• Do I understand that a newcomer’s desire to be sober need not be sincere or honest?
• Do I help make newcomers feel welcome by doing such things as
  • … remembering their names and saying hello?
  • … starting a conversation with them after the meeting?
  • … giving them my telephone number?
  • … offering them a ride to a meeting?
  • … introducing them to other addicts?
  • … inviting them out for coffee, etc., after the meeting?

Tradition One (Short): Our common welfare should come first; personal recovery depends upon C.A. unity.

Tradition One (Long Version): Each member of Alcoholics Anonymous is but a small part of a great whole. A.A. must continue to live or most of us will surely die. Hence our common welfare comes first. But individual welfare follows close afterward. (A.A.12&12:189)

Suggested Readings:

CA World Service Handout – Unity

Through applying the Twelve Steps and the Twelve Traditions, we grow in love, tolerance, and respect for each other. This spiritual growth allows us to rise above prejudice, regardless of religion, ethnicity, economic status, age, gender, or sexual orientation, to carry the C.A. message. Though we are different, we are the same. Regardless of the author, we share the same story. Recovery is possible—together. 

AA, Twelve Steps and Twelve Traditions, P. 130

“…he finds he cannot keep this priceless gift unless he carries the A.A. message…the moment this Twelfth Step work forms a group, another discovery is made—that most individuals cannot recover unless there is a group. Realization dawns that he is but a small part of a great whole; that no personal sacrifice is too great for preservation of the Fellowship. He learns that the clamour of desires and ambitions within him must be silenced whenever these could damage the group. It becomes plain that the group survive or the individual will not.”

Clarifying Questions and Answers:

Q: What is each member of Cocaine Anonymous? A: A small part of a great whole.

Q: What must C.A. continue to do? A: Live or most of us will surely die.

Q: What must come first? A: Common welfare comes first.

Q: What follows? A: Individual welfare follows close afterward.

Discussion Questions:

• Do I refrain from talking about people behind their backs? Do I walk away when others begin to gossip?
• Do I focus on my own program of recovery?
• Am I patient and tolerant of those who offend me?
• Do I encourage and support harmony within the group?
• Do I withhold negative remarks about other groups or fellowships? Do I show others the same respect I want for myself?
• When I attend meetings, do I participate by reading, sharing, and helping others?
• Am I willing to share all aspects of my experience, strength, and hope at CA meetings?
• Do I attempt to change my behaviour when I notice it conflicts with the traditions?
• Do I maintain a feeling of gratitude for being a recovered addict?