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There Is A Solution!

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RA RA's Logo There Is A Solution! The E-Newsletter of Recoveries Anonymous; The Solution Focused Twelve Step Fellowship.
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R.A.’s Tenth TraditionRA
Recoveries Anonymous has no opinion on outside issues; hence the R.A. name ought never be drawn into public controversy. RA
    This is the next in a series of articles about R.A.'s Twelve Steps and Twelve Traditions. Even though A.A. has granted us permission to adapt the Twelve Steps and Twelve Traditions, Recoveries Anonymous is a unique Fellowship with a distinctive way of looking at and working the Twelve Steps and the Twelve Traditions. R.A.'s experience is that, when someone thoroughly follows the pioneers' "clear-cut directions," they will duplicate the pioneers' results. They will find the same recovery that the pioneers found.RA
    The Tenth Tradition helps us relate to the world around us. This is a world where controversies abound. Opinions can often be extreme. Different views frequently seem irreconcilable. Respect and reason are sometimes hard to find when disputes arise. The Tenth Tradition is very specific. As a fellowship, Recoveries Anonymous should never express an opinion about any outside issue. It also clearly says that the R.A. name must not become part of any public controversy.RA
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LquoteAs a fellowship, Recoveries
Anonymous should never express
an opinion about any outside issue.
It also clearly says that the R.A. name
must not become part of any
public controversy.
Rquote
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    Recoveries Anonymous is a unique fellowship. We have a distinct perspective. In R.A., we focus on the pioneers' original spiritual solution instead of our problems. This means that at R.A. meetings, which we call R.A. Discussions, we read from R.A.'s Solution Focused Literature. We share our experience with the program. We talk about thoroughly following the pioneers' "clear-cut directions" to work all Twelve Steps. We help each other to move forward into our recoveries. RA
    At R.A. Discussions, we seldom talk about our problems or behaviors. We rarely share about our personal lives or our families. We almost never discuss what is going on in the world. Usually, we only talk about these topics in private conversations we have with our R.A. Sponsors and our program friends. This reduces the chances that the group will be drawn into any public controversy. This also ensures that the group's focus stays on our common spiritual solution. RA
    The Tenth Tradition also applies to the R.A. Fellowship. R.A. knows that the world is full of many worthy causes. It also has many controversial matters. There are social, economic, religious, and political issues. Many of these matters are of great interest to our individual members. However, these matters are outside the scope of our Twelve Step program of recovery. Therefore, the R.A. Fellowship should never express an opinion about any of these outside issues. RA
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LquoteThe survival of our
fellowship depends on following
the Tenth Tradition. It plays a vital
role in allowing us to fulfill our
primary purpose.
Rquote
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    Bill wrote an essay about the Tenth Tradition. In A.A.'s 12&12, on page 178, Bill talks about The Washingtonian Society. It was founded in 1840. It was dedicated to helping alcoholics. However, it failed and was gone in a matter of years. It fell apart when its members and groups publicly took sides on the controversial issues of the day. Bill says that the Washingtonians' experience was the source of the concepts that are now in the Tenth Tradition.RA
    In R.A., we have learned the danger of sharing an opinion on any outside issue. R.A. does not want to take any risks by inserting itself into any public controversy. The survival of our fellowship depends on following the Tenth Tradition. It plays a vital role in allowing us to fulfill our primary purpose. We can carry R.A.'s vital message of hope, sanity, and recovery to those who still suffer. RA
    This is a preview of the chapter about the Tenth Tradition that will be in "R.A.'s Twelve Steps and Twelve Traditions Revealed" which will be published in the coming year.RA
View an HTML version of R.A.'s Twelve Traditions!  Download R.A.'s Meetings Guide!
 
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Oppose No OneRA
There are several misunderstandings about the Tenth Tradition. Many people who come to R.A. have been in other programs. They do not know that there are two versions of the Tenth Tradition. They are usually only familiar with the short form of this tradition. They often do not know that there is also a long form of this tradition.RA
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LquoteNo A.A. Group or member
should ever, in such a way as to implicate A.A., express any opinion on outside controversial issues.
Rquote
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    These people also do not know that this long form continues to be in force. It is still printed in the current Big Book and in A.A.'s 12&12. In R.A., we believe that it is important to understand the long form of the Tenth Tradition.RA
    The original long form of the Tenth Tradition was published in the April 1946 issue of A.A.'s magazine, The Grapevine. It says, "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."RA
    R.A. has graciously been granted permission by A.A. to adapt their Twelve Traditions. In R.A., we completely embrace the long form of the Tenth Tradition.RA
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LquoteThe Tenth Tradition is
designed to stop us from publicly commenting on controversial
outside issues.
Rquote
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    Many people who come to R.A. were in other programs. They misunderstand the function of the Tenth Tradition. They think that its purpose is to prevent us from publicly endorsing outside enterprises. However, it is the Sixth Tradition that discusses this aspect of the program. The Tenth Tradition is designed to stop us from publicly commenting on controversial outside issues. In practice, these two traditions often overlap and interact. RA
    In R.A., we recognize that the interaction of these two traditions can be confusing. This confusion has caused some members to object to certain aspects of the program. One source of concern has been credit cards. Credit cards did not exist when Bill wrote the traditions. However, credit cards are now an integral part of the way the world functions. In R.A., we accept contributions that are made with a credit card. At various times, people have objected to this practice. They say that the banks that issue the credit cards are making unreasonable profits. Other people point out that some banks have discriminated. They say that by accepting credit cards R.A. is endorsing these banks and their policies. They say that we are involving R.A. in public controversy.RA
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LquoteWe believe that we are
simply doing the best we can to
effectively carry R.A.'s message of
hope, sanity, and recovery, to those
who need our help.
Rquote
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    Another objection has to do with the books that R.A. recommends to its members. These books are listed as part of R.A.'s Suggested Literature. In R.A., we believe that reading and discussing these books is essential. They help us fully understand the pioneers' "clear-cut directions" for working the Twelve Steps. However, at various times, people have also found reasons to object to some of these books. They have objections about the philosophy expressed by the authors in some of these books. People have also objected to some of the other books that the publishers distribute. Other people object to the policies of the booksellers where these books can be purchased. They say we are endorsing outside enterprises. They say we are taking sides in public controversies. RA
    In R.A., we believe that these people are mistaken. We do not believe that accepting credit cards or suggesting literature violates any of the traditions. We do not believe that we are endorsing outside enterprises. We do not believe that we are taking sides in public controversies. We believe that we are simply doing the best we can to effectively carry R.A.'s message of hope, sanity, and recovery to those who need our help.RA
    This is a preview of the chapter about the Tenth Tradition that will be in "R.A.'s Twelve Steps and Twelve Traditions Revealed" which will be published in the coming year.RA
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  A page from R.A.'s Journal Of Recovery.
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The Miracles Revealed:
R.A.’s Journal of Recovery
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The page to the right is from R.A.'s second book, "The Miracles Revealed: R.A.'s Journal Of Recovery." This book will give even the most experienced person a fresh look at the program. You can read it like a daily journal, or you can read it straight through. R.A.'s Journal will help everyone come to a deeper understanding of our program of recovery. If you enjoy this sample, please visit R.A.'s web site and download a copy of "The Miracles Revealed: R.A.'s Journal of Recovery."RA
A Story of RecoveryRA
Our experience is that the stories in the original Multilith Big Book were written to validate the pioneers' "clear-cut directions" for working the Twelve Steps. To help your recovery, we encourage you to visit R.A.'s web site and get "The Original Way Out Revealed: R.A.'s Annotated Multilith Big Book" and read all of these original stories. The following passage is from the story "THE SALESMAN." In R.A.'s Annotated Multilith Big Book, in the personal story section, on page PS5 it says:RA
RA"Some nights I wouldn't go home at all and when I did go home I was displeased when my wife had supper ready and equally angry when she didn't. I didn't want to eat at all and frequently when I underestimated my consumption of the amount of liquor I brought home, I made extra trips back to town to renew the supply. My morning ration when I started out was five double whiskies before I could do any business at all. I would go into a saloon, trembling like a leaf, haggard in appearance and deathly sick, I would down two double whiskies, feel the glow and become almost immediately transformed. In half an hour I would be able to navigate pretty well and start out on my route. My daily reports became almost illegible and finally, following arrest for driving while intoxicated and on my job at that, I got scared and stayed sober for several days. Not long afterward I was fired for good.RA
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"My wife suggested I go to my old home in the country, which I did. Continued drinking convinced my wife I was a hopeless case and she entered suit for divorce. I got another job, but didn't stop drinking. I kept on working although my physical condition was such as to have required extensive hospitalization. For years I hadn't had a peaceful night's sleep and never knew a clear head in the morning. I had lost my wife, and had become resigned to going to bed some night and never waking again.RA
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LquoteThey made it very plain
that I had to seek God, that I
had to state my case to Him
and ask for help.
Rquote
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RA"Every drunkard has one or two friends who haven't entirely given up hope for him, but I came to the point where I had none. That is, none but my Mother, and she, devoted soul, had tried everything with me. Through her, people came to me and talked, but nothing they said — some were ministers and others good church members — helped me a particle. I would agree with them when they were with me and as fast as they went away, I'd go after my bottle. Nothing suggested to me seemed to offer a way out.RA
RA"But I was getting to a place where I wanted to quit drinking but didn't know how. My Mother heard of a doctor who had been having marked success with alcoholics. She asked me if I'd like to talk to him and I agreed to go with her.RA
RA"I had known, of course, of the various cures and after we had discussed the matter of my drinking fairly thoroughly, the doctor suggested that I go into the local hospital for a short time. I was very skeptical, even after the doctor hinted there was more to his plan than medical treatment. He told me of several men whom I knew who had been relieved and invited me to meet a few of them who got together every week. I promised I would be on deck at their next meeting but told him I had little faith in any hospital treatments. Meeting night, I was as good as my word and met the small group. The doctor was there but somehow I felt quite outside of the circle. The meeting was informal, nevertheless I was little impressed. It is true they did no psalm singing, but I just didn't care for anything religious. If I had thought of God at all in the years of drinking, it was with a faint idea that when I came to die I would sort of fix things up with Him.RA
RA"I say that the meeting did not impress me. However, I could see men whom I had known as good, hard-working drunkards apparently in their right minds, but I just couldn't see where I came into the picture. I went home, stayed sober for a few days, but was soon back to my regular quota of liquor every day.RA
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LquoteEvery morning I read
a part of the Bible and ask
God to carry me through
the day safely.
Rquote
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RA"Some six months later, after a terrific binge, in a maudlin and helpless state, I made my way to the doctor's home. He gave me medical treatment and had me taken to the home of one of my relatives. I told him I had come to the point where I was ready for the remedy, the only remedy. He sent two of the members of the group to see me. They were both kindly to me, told me what they had gone through and how they had overcome their fight with liquor. They made it very plain that I had to seek God, that I had to state my case to Him and ask for help. Prayer was something I had long forgotten. I think my first sincere utterance must have sounded pretty weak. I didn't experience any sudden change, and the desire for liquor wasn't taken away overnight, but I began to enjoy meeting these people and began to exchange the liquor habit for something that has helped me in every way. Every morning I read a part of the Bible and ask God to carry me through the day safely.RA
RA"There is another part I want to talk about — a very important part. I think I would have had much more difficulty in getting straightened out if I hadn't been almost immediately put to work. I don't mean getting back on my job as salesman. I mean something that is necessary to my continued happiness. While I was still shakily trying to rebuild my job of selling, the doctor sent me to see another alcoholic who was in the hospital. All the doctor asked me to do was tell my story. I told it, not any too well perhaps, but as simply and as earnestly as I knew how.RA
RA"I've been sober for two years, kept that way by submitting my natural will to the Higher Power and that is all there is to it. That submission wasn't just a single act, however. It became a daily duty; it had to be that. Daily I am renewed in strength and I have never come to the point where I have wanted to say, "Thanks, God, I think I can paddle my own canoe now," for which I am thankful.RA
RA"I have been reunited with my wife, making good in business, paying off debts and making restoration as I am able. I wish I could find words to tell my story more graphically. My former friends and employers are amazed and see in me a living proof that the remedy I have used really works. I have been fortunate to be surrounded with friends ever ready to help, but I firmly believe any man can get the same result if he will sincerely work at it God's way."
 
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A Newcomer AsksRA
Q"When I was in another program, I belonged to a group that was only open to people who had a specific social issue in common. Many members of that group would talk about the need to take political action regarding that issue. Other members criticized the position that some religions had taken on this issue. One day, a member of the group tried to recruit people to march in a parade that was being held to support this issue. They wanted people to carry a banner with the name of that program on it. This issue divided the group. Some people insisted that they had the right to demonstrate their support of this issue. They said that they also wanted to let people know that they were proud of their membership in that program. Other members said that the Tenth Tradition did not let the members of the group publicly state their opinion on this outside issue while identifying themselves as members of that program. Those who attended the event did not carry a banner. There were hard feelings. This debate ripped that group apart. The meeting closed. Now, I am attending R.A. meetings. I would like to know exactly what is considered an 'outside issue' in R.A.?"RA
QThere is a simple answer to your question. Anything that does not directly relate to our Twelve Step program of recovery is an outside issue. For example, our members support many worthy social, economic, religious, and political causes. They do this in their private lives, not within R.A., because these causes are outside the scope of our Twelve Step program of recovery. These causes are all outside issues.RA
RAHowever, there are other issues that do relate to our Twelve Step program of recovery. They are not outside issues. In R.A., we believe that we have an obligation to express our opinion about them. This is despite some people considering them to be controversial. For example, it is R.A.'s experience that someone needs to fully work all Twelve Steps if they want a full recovery. The pioneers discuss this in R.A.'s Multilith Big Book. On page 26, in the first paragraph, the pioneers say, "Rarely have we seen a person fail who has thoroughly followed our directions." In the second paragraph, they say, "If you have decided you want what we have and are willing to go to any length to get it—then you are ready to follow directions." RA
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LquoteAnything that does not
directly relate to our Twelve
Step program of recovery is
an outside issue.
Rquote
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RAThe pioneers also discuss other controversial concepts. Some of them are in R.A.'s Multilith Big Book, on page 29. Starting in the bottom paragraph, the pioneers say, "Though your decision [in the Third Step] is a vital and crucial step, it can have little permanent effect unless at once followed by a strenuous effort to face, and to be rid of, the things in yourself which have been blocking you. Your liquor is but a symptom. Let's now get down to basic causes and conditions."RA
RAThe first controversial concept in this passage is that the program can produce a "permanent effect." The second is that "liquor is but a symptom." The pioneers continue this thought on page 29. In the third paragraph, they tell us the basic cause of our mental and physical symptoms. They say it is that "we have been spiritually sick." The pioneers then say, "When the spiritual malady is overcome, we straighten out mentally and physically."RA
RAR.A.'s experience is that we need to fully work all Twelve Steps. We need to do this by thoroughly following the pioneers' "clear-cut directions." This produces a permanent recovery. In R.A., we have found that the pioneers are correct when they say that our problems and behaviors are just "symptoms" of a "spiritual malady." We have found that they are also correct when they tell us that, as the result of working all Twelve Steps, we have a "spiritual experience." This overcomes our spiritual malady and allows us to heal "mentally and physically."RA
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LquoteR.A.'s Tenth Tradition has
allowed R.A. to help thousands of
men and women. Many of these
people once thought that they
were hopeless.
Rquote
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RAIn R.A., we believe that the Tenth Tradition is very clear. It prevents R.A. from expressing an opinion on any matter that does not directly relate to our Twelve Step program of recovery. We consider these to all be outside issues. We are careful to avoid publically discussing these issues. This way we are never drawn into public controversies.RA
RAHowever, the Tenth Tradition does not stop R.A. from sharing its opinion on matters that do relate to our Twelve Step program of recovery. These are not outside issues. In R.A., we share the pioneers' original "clear-cut directions" for working the Twelve Steps. We do this to fulfill our primary purpose. We want to help those who come to us seeking a solution to their problems and behaviors. R.A. will continue to share in this way even if it means we are sometimes drawn into controversy.RA
RAR.A.'s Tenth Tradition has allowed R.A. to help thousands of men and women. Many of these people once thought that they were hopeless. Within R.A., they have found the permanent recovery and contented useful life they were searching for.RA
    This is a preview of the chapter about the Tenth Tradition that will be in "R.A.'s Twelve Steps and Twelve Traditions Revealed" which will be published in the coming year.
 
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R.A.’s “How To Begin…” GuidesRA
To find out more about our Twelve Step Fellowship, and how you can get started working the Twelve Steps of our Solution Focused Program of Recovery, we suggest that you visit our web site and Download R.A.'s "How To Begin…" guides. This includes R.A.'s Newcomer Guide, "How To Begin Living In The Solution."

R.A.’s Solution Focused BooksRA
Move up to the next step in your search for recovery by downloading and reading the PDF versions of R.A.'s Solution Focused Books. We do not charge for the PDF versions of our books. Instead, we give the passwords needed to open our books to thank those who support our efforts to help others. You can show your support by making a small, one time, tax-free contribution to R.A., or, if you truly cannot afford to make a contribution at this time, by filling out our Feedback Form. RA
    If you are reading this, you have probably spent a lot of time and energy trying things that did not work out the way you hoped they would. Doesn't it make sense to invest a little more time and energy in this time-proven method of finding the recovery you've been seeking? As the pioneers promise in the Multilith Big Book: ''It works—it really does. Try it.''

R.A. Is Self-supportingRA
If R.A. has helped you, please consider making a contribution in support of our efforts to help others.

Recoveries AnonymousRA
For more information about our Twelve Step Program Of Recovery visit our web site at www.R-A.org

 
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