Step Twelve

Having had a spiritual awakening as the result of these steps,
we tried to carry this message to compulsive eaters,
and to practice these principles in all our affairs.







Share One
Share Two
The 12 Traditions & Summing Up

Leader's Share and Step Questions


My name is Shlomo
I am a compulsive overeater and leader of this workshop.
It is time for step twelve

Step Twelve: "Having had a spiritual awakening as the result of these steps,
We tried to carry this message to compulsive eaters
And to practice these principles in all our affairs."

There are three parts to this step.

The first part tells us that the ONLY result of working the first 11 steps
Is a spiritual awakening.

I gave you some reading and writing assignments in
My last share which included information on spiritual awakening.
But I think that going over some of it will be beneficial.
So what is a spiritual awakening?

The simplest definition is given by the Big Book in appendix II:

" ... Personality change sufficient to bring about recovery from compulsive
Eating..." page 569 third edition, page 567 fourth edition.
So we are changed persons now, recovered from compulsive eating.
Seems simple doesn't it?

Let us expand it a bit.
Big Book chapter There Is A Solution page 27:
" ...spiritual experiences ...appear to be in the nature of huge emotional displacements and rearrangements. Ideas, emotions, and attitudes which were once the guiding forces of the lives of these men are suddenly cast to one side, and a complete new set of conceptions and motives begin to dominate them."

The personality change is an emotional change, a change in attitudes towards ourselves to those around us and to a Power greater than ourselves. It is explained in appendix II that this change can be sudden which is not common, and then it is called a spiritual experience, and it can be a gradual change which is then called a spiritual awakening.
The results are the same, i.e., Recovery from compulsive eating.
This change Is a result of working all the 12 steps.
Our life changes gradually from unmanageability to a manageable life as written in the step nine promises.
And we become free from our obsession with food as written in the tenth step promises.

I have only one answer to anyone who says that he has problems with food.
WORK the steps.
This is the only remedy 12 step fellowships have to offer.
The rest are just delaying temporary relief tactics.

The second part of step 12 is:
"We tried to carry this message to compulsive eaters."
The message is what it says in the first part of this step.
Namely, one achieves a spiritual awakening as a result of working all the 12 steps.

Without freely giving what we have freely received we cannot progress and develop in our recovery. When we neglect that part we regress back into our disease, since the root of our disease is selfishness and self centeredness. The Big Book says it simply at the end of the chapter Into Action:
"But this is not all. There is action and more action. "Faith without works is dead. The next chapter is entirely devoted to STEP TWELVE." page 88.

And page 89 begins with the chapter "WORKING WITH OTHERS."

This chapter begins with a very important message:
"Practical experience shows that nothing will so much insure immunity from compulsive eating as intensive work with other compulsive eaters. It works when other activities fail."
So if we work all 12 steps to the best of our ability. But the disease is still stronger than our recovery the way to overcome the desire to eat compulsively is to work intensively with another compulsive eater.
Not to call your sponsor and whine, not to complain or dump your mess in a meeting.
But to call another compulsive eater and ask him how you can help him,
Even if you feel you don't have anything to give.
Give a listening ear if you feel you cannot give anything else.
In meetings actively approach newcomers and offer to help.
Talk with them, give them your phone number.
Don't just wait for them to call you, take their number and call them.

In the meetings share about how you work the steps in order to deal with life's problems, share you recovery actions.
The root of our disease is selfishness and self centeredness and the way to get out of these defects is to give help and share.
Think about that. Are you really active in working and sharing with others?
Your recovery is in danger if you are not.
A word of warning. Be aware of two stepping, which is working only steps One and working with others. This is not recovery.
It is escapism from dealing with your disease.

Another point to remember is the following.
Our program is open to all who want it and I will help you gladly as much as I can, but I am not responsible for your recovery or your relapse or your disease. This is between you and H.P. So I can only try to help. If I try to help someone and he does not work the program, it is not my responsibility. It is not my success when you recover and it is not my failure when you don't. I only act as an instrument in carrying the message.

The recovery process depends on our relationship with H.P.
Let me quote and discuss some very useful ideas and suggestions about carrying the message (sponsoring), as they appear the Big Book in the chapter "WORKING WITH OTHERS".

The Big Book tells us that we should sponsor only those who commit to working the twelve steps.

"If he does not want to stop eating compulsively, don't waste time trying to persuade him. You may spoil a later opportunity." page 90.

"If he does not want to see you, never force yourself upon him" page 90.

"If he is not interested in your solution, if he expects you to act only as a banker for his financial difficulties or a nurse for his sprees, you may have to drop him until he changes his mind. This he may do after he gets hurt some more." page 95.

A sponsor is just a compulsive eater who shares his ESH in working the 12 Step program. It is not his place to act as a nurse or doctor or dietician or substitute father/mother or husband/wife.

A sponsor should be very careful not to take the place of any professional. If a sponsee needs or wants professional advice he should turn to professionals. In the fellowships no one is a professional no matter what he is outside the fellowship. As I said, a sponsor is only a compulsive eater sharing his ESH in working the steps and nothing more. This alone is more than enough, since this is the way we help others to recover.

"If he thinks he can do the job in some other way, or prefers some other spiritual approach, encourage him to follow his own conscience. We have no monopoly on God; we merely have an approach that worked with us." page 95.

We don't claim to have a monopoly on recovery we just say that our recovery program works for us.

"Do not be discouraged if your prospect does not respond at once. Search out another compulsive eater and try again. You are sure to find someone desperate enough to accept with eagerness what you offer. We find it a waste of time to keep chasing a man who cannot or will not work with you. If you leave such a person alone, he may soon become convinced that he cannot recover by himself. To spend too much time on any one situation is to deny some other compulsive eater an opportunity to live and be happy." page 96.

We don't waste our time working with someone who cannot or will not work with us on the 12 steps, since we can spend that time helping someone else who is interested in our solution.

We also have to be very careful as sponsors not to let the sponsee become dependent on us. Dependence means slavery. It means making the sponsor my Higher Power and of course this does not work, since in step 3 we decided to turn our will and life over to the care of God and not to the care of a human being. So as sponsors we have to be very careful about that.

"We simply do not stop eating compulsively so long as we place dependence upon other people ahead of dependence on God...

"Burn the idea into the consciousness of every man that he can get well regardless of anyone. The only condition is that he trust in God and clean house." page 98.

Sometimes the sponsee has all kinds of relationship problems and claims that he cannot work on his recovery unless his relations with other people like his family or boss are settled first. The Big Book says that these are just excuses.

"Remind the prospect that his recovery is not dependent upon people. It is dependent upon his relationship with God." page 99-100.

The sponsee may also think that he cannot work the steps unless he becomes abstinent.
That is not true. He can and should work the steps and eventually one of the results of his recovery will be abstinence.
Otherwise he may never work the steps and will never recover.
Remember that freedom from the obsession with food is given only in the step ten promises.

Now let us see how we sponsor someone who is interested in doing the program.

We first describe our personal eating problems and after the sponsee identifies with us, we explain what it means to be a compulsive eater, that we have a two fold disease and a spiritual malady.
Then we explain what the solution is and how we applied it and recovered.

"At first engage in general conversation. After a while, turn the talk to some phase of eating compulsively. Tell him enough about your compulsive eating, symptoms and experiences to encourage him to speak of himself. If he wishes to talk, let him do so. You will thus get a better idea of how you ought to proceed.
If he is not communicative, give him a sketch of your compulsive eating career up to the time you quit.
But say nothing, for the moment, of how that was accomplished.
If he is in a serious mood dwell on the troubles food has caused you, being careful not to moralize or lecture.
If his mood is light, tell him humorous stories of your escapades.
Get him to tell some of his."

"When he sees you know all about the compulsive eating game, commence to describe yourself as a compulsive eater. Tell him how baffled you were, how you finally learned that you were sick. Give him an account of the struggles you made to stop. Show him the mental twist which leads to the first bite of a spree. We suggest you do this as we have done it in the chapter More On Alcoholism. If he is a compulsive eater, he will understand you at once. He will match your mental inconsistencies with some of his own."

"If you are satisfied that he is a real compulsive eater, begin to dwell on the hopeless feature of the malady. Show him, from your own experience, how the queer mental condition surrounding that first bite prevents normal functioning of the will power. Don't, at this stage, refer to the Big Book, unless he has seen it and wishes to discuss it. And be careful not to brand him as a compulsive eater. Let him draw his own conclusion. If he sticks to the idea that he can still control his eating, tell him that possibly he can if he is not too far gone as a compulsive eater. But insist that if he is severely afflicted, there may be little chance he can recover by himself.

"Continue to speak of compulsive eating as an illness, a fatal malady. Talk about the conditions of body and mind which accompany it. Keep his attention focused mainly on your personal experience. Explain that many are doomed who never realize their predicament... you may talk to him about the hopelessness of compulsive eating because you offer a solution. You will soon have your friend admitting he has many, if not all, of the traits of the compulsive eater. If his own doctor is willing to tell him that he is a compulsive eater, so much the better. Even though your protege may not have entirely admitted his condition, he has become very curious to know how you got well. Let him ask you that question, if he will. TELL HIM EXACTLY WHAT HAPPENED TO YOU."

Stress the spiritual feature freely. If the man be agnostic
Or atheist, make it emphatic that HE DOES NOT HAVE TO AGREE WITH YOUR CONCEPTION OF GOD. He can choose any conception he likes, provided it makes sense to him. THE MAIN THING IS THAT HE BE WILLING TO BELIEVE IN A POWER GREATER THAN HIMSELF AND THAT HE LIVE BY SPIRITUAL PRINCIPLES. " page 91-93.

We are advised to talk about spirituality in simple terms and not to talk religion no matter what our religion is, since our program is a spiritual program not a religious one. The main difference being expressed in what Bill W.'s sponsor said to him: "WHY DON'T YOU CHOOSE YOUR OWN CONCEPTION OF GOD?" BB, page 12.

The Big Book also explains how to approach a religious person.
"Your prospect may belong to a religious denomination. His religious education and training may be far superior to yours. In that case he is going to wonder how you can add anything to what he already knows. But he well be curious to learn why his own convictions have not worked and why yours seem to work so well. He may be an example of the truth that faith alone is insufficient. To be vital, faith must be accompanied by self-sacrifice and unselfish, constructive action. Let him see that you are not there to instruct him in religion. Admit that he probably knows more about it than you do, but call to his attention the fact that however deep his faith and knowledge, he could not have applied it or he would not eat compulsively. Perhaps your story will help him see where he has failed to practice the very precepts he knows so well. We represent no particular faith or denomination. We are dealing only with general principles common to most denominations." pages 93-94.

After the sponsee identified with us, we explain the steps as our program of Action and how we took the steps:
"Outline the program of action, explaining how you made a self-appraisal, how you straightened out your past and why you are now endeavoring to be helpful to him. It is important for him to realize that your attempt to pass this on to him plays a vital part in your recovery. Actually, he may be helping you more than you are helping him. Make it plain he is under no obligation to you, that you hope only that he will try to help other compulsive eaters when he escapes his own difficulties. Suggest how important it is that he place the welfare of other people ahead of his own. Make it clear that he is not under pressure, that he needn't see you again if he doesn't want to. You should not be offended if he wants to call it off for he has helped you more than you have helped him. If your talk has been sane, quiet and full of human understanding, you have perhaps made a friend.

Maybe you have disturbed him about the question of compulsive eating. This is all to the good. The more hopeless he feels, the better. He will be more likely to follow your suggestions." page 94.

The Big Book tells us to avoid preaching which in our fellowship stands for a "holier that thou" attitude which is based on the defect of false pride (I am better than you" attitude).

"You will be most successful with compulsive eaters if you do not exhibit any passion for crusade or reform. Never talk down to a compulsive eater from any moral or spiritual hilltop; simply lay out the kit of spiritual tools for his inspection. Show him how they worked with you. Offer him friendship and fellowship. Tell him that if he wants to get well you will do anything to help." page 95.

Helping others should be adopted as a daily way of life in order to grow and develop in our recovery.

"Helping others is the foundation stone of your recovery. A kindly act once in a while isn't enough. You have to act the Good Samaritan every day, if need be." page 97.

The Big Book tells us that the sponsor and his sponsees are intimate sharing partners. We walk the recovery road together as two equal human beings who share the same problem and now share the same solution.

"Both you and the new man must walk day by day in the path of spiritual progress. If you persist, remarkable things will happen. When we look back, we realize that the things which came to us when we put ourselves in God's hands were better than anything we could have planned. Follow the dictates of a Higher Power and you will presently live in a new and wonderful world, no matter what your present circumstances!" page 100.

The Big Book emphasizes that the way we respond to the sponsee's problems is by sharing our own ESH in solving such problems and not by criticizing. Our relationship is not a dependency relationship but a mutual help relationship based on personal experience only. The sponsee is free to decide how and if to use my shared ESH.

"If you have been successful in solving your own domestic problems, tell the Newcomer's family how that was accomplished. In this way you can set them On the right track without becoming critical of them. The story of how you and your wife settled your difficulties is worth any amount of criticism." page 100.

This also implies that if we don't have personal experience with some of the Sponsee's problems, we should say so. We should say that we don't have personal experience in dealing with such problems and refer him to someone who has this experience in the fellowship, or if needed, suggest he turn to professional help. It is of utmost importance to admit that there are things we don't know or don't have experience about, otherwise we act out of pride and dishonesty. Just to use the example of the Big Book. If the sponsee has marital problems and I was never married or never had any, I cannot share personal ESH on such problems and should say so.

As a recovered person I have to be at any place where I can be of maximum help to others.
"Your job now is to be at the place where you may be of maximum helpfulness to others, so never hesitate to go anywhere if you can be helpful. You should not hesitate to visit the most sordid spot on earth on such an errand

Keep on the firing line of life with these motives and God will keep you unharmed." page102.

The first place to be is were there are compulsive eaters who seek the solution of the 12 step program. This means going to 12 step fellowship meetings for compulsive eaters, sharing and sponsoring f2f. It means participating in online activities like sharing and sponsoring in the Recovery Group.
It means going anywhere else where I can be of help.

Now to some personal ESH suggestions about sponsoring and sponsor/sponsee relations. These are my personal opinions based on my interpretation and understanding of the suggestions in the Big Book, and not necessarily what is recommended in OA or the Recovery Group.

In my opinion a sponsor is someone who has worked all 12 steps, is not a salve to his food obsession, And is working steps 10-12 on a daily basis. I think that my first commitment is to my recovery and before I reach that stage in my step work, I am on the road to recovery, but I have not yet reached a recovery stage that really enables me to carry fully the message of my personal recovery.

The Big Book puts it in these words:
" ... his attention should be drawn to you as a person who has recovered... page 90.

"Outline the program of action, explaining how you made self-appraisal, how you straightened out your past and why you are now endeavoring to be helpful to him." page 94

"He has read this volume [the Big Book which you left for him to read and says he is prepared to go through with the Twelve Steps of the program of recovery. Having had the experience yourself [of working all the 12 steps, you can give him much practical advise." page 96.

So we see that the Big Book refers to the sponsor as a recovered person who worked all the 12 steps, and now has a message of personal recovery to share
Otherwise I can be a very helpful person but I am not a sponsor according to the Big Book.

"But obviously you cannot transmit something you haven't got." BB page 164.

As I see it, a recovered person transmits recovery and a person who has not yet reached the recovery stage by working all the steps cannot transmit recovery yet. His message is still flawed till he completes the whole process which is working all the 12 steps.

Does this mean that I cannot help others before completing all the steps?
NO!

I can do a lot of things to help others and give service which is also considered 12 step work. But to be an effective sponsor I have to first recover myself by working all the steps.

The A.A., 12 & 12 step 12, explains what kinds service can and should be done.
"Even the newest of newcomers find undreamed rewards as they try to help their sisters and brothers, the ones who are even blinder than they. This is indeed the kind of giving that actually demands nothing. They do not expect their fellow sufferers to pay them, or even to love them. And then they discover that by the divine paradox of this kind of giving they have found their own reward, whether the newer ones have yet received anything or not. Their own character may still be gravely defective, but they somehow know that God has enabled them to make a mighty beginning, and they sense that they stand at the edge of new mysteries, joys, and experiences of which they had never even dreamed."

"Practically every twelve step fellowship member declares that no satisfaction has been deeper and no joy greater than in a Twelfth Step job well done.
To watch the eyes of women and men open with wonder as they move from darkness into light
To see their lives quickly fill with new purpose and meaning, to see whole families reassembled..., and above all to watch these people awaken to the presence of a loving God in their lives -- these things are the substance of what we receive as we carry the message to the next compulsive eater.

"Nor is this the only kind of Twelfth Step work. We sit in meetings and listen, not only to receive something ourselves, but to give the reassurance and support which our presence can bring. If our turn comes to speak at a meeting, we again try to carry message. Whether our audience is one or many, it is still Twelfth Step work. There are many opportunities even for those of us who feel unable to speak at meetings or who are so situated that we cannot do much face-to-face Twelfth Step work. We can be the ones who take on the unspectacular but important tasks that make good Twelfth Step work possible, perhaps arranging for the coffee and
Before and after the meetings, where so many skeptical, suspicious newcomers have found confidence and comfort in the laughter and talk. This is Twelfth Step work in the very best sense of the word. 'Freely ye have received; freely give ...' is the core of this part of Step Twelve."

"We may often pass through Twelfth Step experiences where we will seem to be
Temporarily off the beam. These will appear as big setbacks at the time, but
Will be seen later as stepping-stones to better things. For example, we may set our hearts on getting a particular person to stop eating compulsively, and after doing all we can for months, we see them relapse. Perhaps this will happen in a succession of cases, and we may be deeply discouraged as to our ability to carry the message. Or we may encounter the reverse situation, in which we are highly elated because we seem to have been successful. Here the temptation is to become rather possessive of these newcomers. Perhaps we try to give them advice about their affairs which we aren't really competent to give or ought not give at all. Then we are hurt and confused when the advice is rejected, or when it is accepted and brings still greater confusion. By a great deal of ardent Twelfth Step work we sometimes carry the message to so many compulsive eaters that they place us in a position of trust. They make us, let us say, the group's chairperson. Here again we are presented with the temptation to over-manage things, and sometimes this results in rebuffs and other consequences which are hard to take."
"But in the longer run we clearly realize that these are only the pains of growing up, and nothing but good can come from them if we turn more and more to the entire Twelve Steps for the answers." pages 109-111.

So in addition to sponsoring, there is a lot of service that can be done. Sharing ESH in meetings, helping by volunteering to all kinds of service tasks even as simple as arranging for coffee and tea for the meetings, volunteering to be a group's secretary, or inviting leaders to the meeting, welcoming newcomers, selling approved literature , arranging the chairs in the meeting room, being the treasurer of the meeting, volunteering to serve in an Intergroup, and in the Recovery Group. There are a lot of trusted servants jobs we can volunteer to do. It is important to remember that service is an integral part of our recovery process. It is our way of really belonging to the fellowship. Service makes us part of the fellowship and not just a participator in the fellowship.

ASSIGNMENTS:

1. Share your spiritual awakening with us.

2. Volunteer to sponsor in TRG, OA or any other 12 step fellowship for compulsive eaters that you belong to.

3. Volunteer to give service in f2f meetings and in online meetings and loops.

4. Help other compulsive eaters actively and not passively. Take the initiative.

5.. Share with us how you carry the message and give service at present and how you plan to do it in the near future.

Comments and questions are welcome

Shlomo

TOP OF PAGE



Hi everyone

My name is Shlomo
I am a compulsive overeater and leader of this workshop.

Before I continue with the third part of step twelve let me write some personal suggestions about relations between sponsors and sponsees

SUGGESTIONS
1. A sponsee can have more than one sponsor.

2. A sponsee may leave his sponsor whenever he/she wants and choose another one.

3. It is best to agree from the beginning on what the sponsor and the sponsee expect from their relationship and commit to some simple ground rules like when and how often to get in touch, etc.

4. If the relationship becomes a relationship of dependency it should be terminated at once. The relationship between a sponsor and sponsee should be a relationship of help between equals.

5. There are two sponsoring stages:
A) The sponsee is learning how to work the steps and the sponsor guides him in doing it.
B) The sponsee has worked all the 12 steps and is now working steps 10-12 on a daily basis. At this stage the sponsor becomes more of a sharing partner. Personally I have found it very useful to sponsor each other at this stage, sharing our problems and successes and using each other's ESH.

6. As a sponsor share about your difficulties with your sponsee too, otherwise he is bound to think that you are perfect, and be afraid to be honest about his difficulties with food and with life. Complete Honesty between sponsor and sponsee is essential.

7. As a sponsor share only your personal ESH in working the steps and in applying them to life's problems. Say I DON'T KNOW as an answer to any problem you have not experienced personally, or solved personally. Don't hesitate to refer your sponsee to another suitable person who can give him an answer based on personal experience or to a professional.

8. An integral part of our recovery process is giving service. As a sponsor see to it that your sponsee understands it from the beginning of your relationship and volunteers to give service, and goes to meetings.

9. Volunteer to sponsor in The Recovery Group (abbreviated TRG) and in the WTS loop. We need you and you need us.
In order to sponsor in TRG write to:
TRGAdm@TheRecoveryGroup.org
In order to volunteer specifically to sponsor in the coming quarter in WTS write to me at: 10.shaft@gmail.com
Add a short bio which includes a short summery of your step work.

10. Volunteer for service in the Recovery Group. There are lots of service tasks that can be done. Write to the administrators at: TRGAdm@TheRecoveryGroup.org
Ask for information and volunteer for service.

**************************************************************************

Now it is time to deal with the third part of step twelve:
"...AND TO PRACTICE THESE PRINCIPLES IN ALL OUR AFFAIRS"

What are the principles?
The AA 12 & 12 explains it quite clearly on page 15.
"A.A's twelve steps are a group of principles, spiritual in nature, which if practiced as a way of life, can expel the obsession to eat compulsively and enable the sufferer to become happy and usefully whole." Simple isn't it? The steps are the principles.

So we have to practice the twelve steps in all our affairs, which means we have to incorporate them in every area of our lives, or as the Big Book says: "The spiritual life is not a theory, we have to live it." page 83.

For me the first place to practice living the program is at home with my family. I tended to be more obnoxious at home since outside I usually put on my outside manners mask. The next place is at work. Other places are shops, driving my car, etc. In all places and in all our affairs we have to conduct ourselves according to the program code of love and tolerance and it is not always easy.

Let us see what the Big Book has to say about practicing the steps in my family which is I think the most important place to live the program.

The chapter THE FAMILY AFTERWARD.
"Cessation of eating compulsively is but the first step away from a highly strained abnormal condition" page 122

This is also emphasized in the chapter THERE IS A SOLUTION page 19
"We feel that elimination of our compulsive eating is but a beginning.
A more important demonstration of our principles lies before us in our respective homes, occupations and affairs."

"We grow by our willingness to face and rectify errors and convert them into assets" page 124.

"Cling to the thought that in God's hands, the dark past is the greatest possession you have-the key to life and happiness for others. With it you can avert death and misery for them." page 124.
Our past experience can turn into an asset when helping others.

" ...we do not relate intimate experiences of another person unless we are sure he would approve.
We find it better when possible to stick to our own stories.
A man may criticize or lauat himself and it will affect others favorably, but criticism or ridicule coming from another often produces contrary effect members of a family should watch such matters carefully, for one careless inconsiderate remark has been known to raise the very devil" Page 125

" Since the home has suffered most than anything, it is well that a man exert himself there. He is not likely to get far in any direction if he fails to show unselfishness and love under his own roof" page 127

"We had come to believe He would like us to keep our heads in the clouds with Him (with H.P.), but that our feet ought to be firmly planted on earth." page 130

"But we are not a glum lot. If newcomers could see no joy or fun in our existence, they wouldn't want it...
We absolutely insist on enjoying life.So we think cheerfulness and laughter make for usefulness...
But why shouldn't we laugh? We have recovered, and have been given the power to help others...
We are sure God wants us to be happy joyous and free?" pages 132-133

"God has abundantly supplied this world with fine doctors, psychologists, and practitioners of various kinds.
Do not hesitate to taken your health problems to such persons." page 133
"Whether the family goes on the spiritual path or not, the compulsive eater has to if he would recover" page 135.

Let us see what the A.A. 12 & 12 step twelve, has to say about applying these principles in all our affairs.
"Now comes the biggest question yet. What about the practice of these principles in ALL our affairs? Can we love the whole pattern of living as Eagerly as we do the small segment of it we discover when we try to help other compulsive eaters achieve recovery? Can we bring the same spirit of love and tolerance into our sometimes deranged family lives that we bring to our group meetings? Can we have the same kind of confidence and faith in these people who have been infected and sometimes crippled by our own illness that we have in our sponsors? Can we actually carry the fellowship spirit into our daily work? Can we meet our newly recognized responsibilities to the world at large? And can we bring new purpose and devotion to the religion of our choice? Can we find a new joy of living in trying to do something about all these things?"

"Furthermore, how shall we come to terms with seeming failure or success? Can we now accept and adjust to either without despair or pride? Can we accept poverty, sickness, loneliness, and bereavement with courage and serenity? Can we steadfastly content ourselves with the humbler, yet sometimes more durable, satisfactions when the brighter, more glittering achievements are denied us?"

"The fellowship's answer to these questions about living is 'Yes, all of these things are possible.' We know this because we see monotony, pain, and even calamity turned to good use by those who keep on trying to practice the Twelve Steps. And if these are facts of life for the many compulsive eaters who have recovered in the fellowship , they can become the facts of life for many more." Pages 111-112.

Now let us consider some warnings about resting on our laurels, that are given in the A.A. 12 & 12. And how working all the 12 steps makes us grow and develops our recovery.

"Of course all those who work the program , even the best, fall far short of such achievements as a consistent thing. Without necessarily taking that first bite, we often get quite far off the beam. Our troubles sometimes begin with indifference. We are abstinent and happy in our recovery work. Things go well at home and office. We naturally congratulate ourselves on what later proves to be a far too easy and superficial point of view. We temporarily cease to grow because we feel satisfied that there is no need for ALL of the Twelve Steps for us. We are doing fine on a few of them. Maybe we are doing fine on only two of them, the First Step and that part of the Twelfth where we 'carry the message.' In slang, that blissful state is known as 'two-stepping.' And it can go on for years.

"The best-intentioned of us can fall for the 'two-step' illusion. Sooner or later the pink cloud stage wears off and things go disappointingly dull. We begin to think that A.A. [OA] doesn't pay off after all. We become puzzled and discouraged.

"Then perhaps life, as it has a way of doing, suddenly hands us a great big lump that we can't begin to swallow, let alone digest. We fail to get a worked-for promotion. We lose that good job. Maybe there are serious domestic or romantic difficulties, or perhaps someone we thought God was looking after becomes a military casualty.

"What then? Have we compulsive eaters got, or can we get, the resources to meet these calamities which come to so many? These were problems of life which we could never face up to. Can we now, with the help of God as we understand Him, handle them as well and as bravely as our normative friends often do? Can we transform these calamities into assets, sources of growth and comfort to ourselves and those about us? Well, we surely have a chance if we switch from 'two-stepping' to twelve-stepping,' if we are willing to receive that grace of God which can sustain and strengthen us in any catastrophe.

"Our basic troubles are the same as everyone else's, but when an honest effort is made 'to practice these principles in all our affairs,' well-grounded compulsive eaters seem to have the ability, by God's grace, to take these troubles in stride and turn them into demonstrations of faith. We have seen recovered compulsive eaters suffer lingering and fatal illness with little complaint, and often in good cheer. We have sometimes seen families broken apart by misunderstanding, tensions, or actual infidelity, who are reunited by this way of life... "

"Like most people, we have found that we can take our big lumps as they come
But also like others, we often discover a greater challenge in the lesser and more continuous problems of life. Our answer is in still more spiritual development. Only by this means can we improve our chances for really happy and useful living. And as we grow spiritually, we find that our old attitudes toward our instincts need to undergo drastic revisions. Our desires for emotional security and wealth, for personal prestige and power, for romance, and for family satisfactions -- all these have to be tempered and redirected. We have learned that the satisfaction of instincts cannot be the sole end and aim of our lives. If we place instincts first, we have got the cart before the horse; we shall be pulled backward into disillusionment.

But when we are willing to place spiritual growth first -- then and only then do we have a real chance."

"After we come into the fellowship , if we go on growing, our attitudes and actions toward security -- emotional security and financial security -- commence to change profoundly..."

"As we made spiritual progress, ... it became clear that if we ever were to feel emotionally secure among grown-up people, we would have to put our lives on a give-and-take basis; we would have to develop the sense of being in partnership or kinship with all those around us. We saw that we would need to give constantly of ourselves without demands for repayment. When we persistently did this we gradually found that people were attracted to us as never before. And even if they failed us, we could be understanding and not too seriously affected."

"When we developed still more, we discovered the best possible source of emotional stability, in fact, to be God Himself. We found that dependence upon His perfect justice, forgiveness, and love was healthy, and that it would work where nothing else would. If we really depended upon God, we couldn't very well play God to our fellows nor would we feel the urge wholly to rely on human protection and care. These were the new attitudes that finally brought many of us an inner strength and peace that could not be deeply shaken by the shortcomings of others or by any calamity not of our own making.

" ... For those of us who were like that, the fellowship had a very special meaning. Through it we begin to learn right relations with people who understand us; we don't have to be alone any more.

" ... as time passed we found that with the help of the Twelve Steps we could lose those fears (fears of financial insecurity), no matter what our material prospects were. We could cheerfully perform humble labor without worrying about tomorrow. If our circumstances happened to be good, we no longer dreaded a change for the worse, for we had learned that these troubles could be turned into great values. It did not matter too much what our material condition was, but it did matter what our spiritual condition was. Money gradually became our servant and not our master. It became a means of exchanging love and service with those about us. When, with God's help, we calmly accepted our lot, then we found we could live at peace with ourselves and show others who still suffered the same fears that they could get over them, too. We found that freedom from fear was more important than freedom from want..."

" ... Understanding is the key to right principles and attitudes, and right action is the key to good living; therefore the joy of good living is the theme of the fellowship's Twelfth Step." pages 112-125.


PERSONAL ESH AND PRACTICAL ADDITIONAL RECOVERY SUGGESTIONS
I will now deal deal with some personal ESH activities that I incorporate into my daily recovery work. I learned these activities and ideas from others. They do not appear in the AA or OA books but I found them a very effective recovery practice that is essentially a step 7 activity applied to different situations and problems in life. I found those actions to be very effective in expanding my recovery and look upon them as part of my daily practice of steps 10 -12.
Of course they are personal suggestions only and you can use them or not as you see fit. There is just one important point to make before continuing. All the processes I write about, work only if we do them. Just reading about them or understanding them is of no help. This is true of course for our whole recovery program.


DEALING WITH FEARS:
I will repeat and expand here since fear is one of the most basic and rooted liabilities that an addict has. I think the reason is simple. Our disease twists our perception of reality and this causes us to feel insecure and afraid.
The way the Big Book suggests we deal with fears is first by prayer.
"We ask God to remove our fear and direct our attention to what He would have us be. At once, we commence to outgrow fear." page 68.

When we pray we begin to outgrow fear. By asking God to direct my attention toward what He would have me do, we ask to be given a clear perception of reality that is not clouded by our illness. We also ask for the power to walk through the fear and act according to God's will. The asset that is conjugate to fear is faith and trust in God, which results in courage.

Let me now look at what we usually fear, and then see some ESH suggestions for asset practice.

Fear about some future event, which is a manifestation of fear of the unknown.
Examples: Expecting something that I have (money, family, job, freedom, love etc.) to be taken from me. Expecting not to get something that I want (money, family, job, freedom, love, etc.). Fear of being found out, which is a fear of possible future results of something I did that I shouldn't have done, or something that I didn't do and should have done.

Why do we fear or worry about these future events?

1. We fear because we lack information.

2. We fear because we assume responsibility for solving future events now.
We invent imagined information, project it into the future situations, build a frightening scene in our mind and go over it repeatedly as if it were real and thus frighten ourselves.

This assuming and projecting is a manifestation of NOT living in the here and now.

3. We fear because our self-trust is very low, which results in fear of taking necessary action.
We deal with this sort of fear by the practice of the personal expanding asset list as explained in the previous posts. So I will not discuss it any further here.

Dealing with fear:

1. Dealing with lack of information is quite simple. We get the information from a suitable person. It can be a professional, in case of an illness for example, or it can be someone who had the problem I have and solved it, or it can be asking God for the answer and doing some prayer and meditation.
Let us see some examples.
A). I have a pain in my hip and I think I am going to die of bone cancer. I think a lot of men are like that. This is an assumption I use to scare myself instead of gathering relevant information. So the treatment is to go to an expect doctor, be examined and get the information. And what is more difficult sometimes, to be ready to accept what the expert doctor says.

Even if the information is grave it can be dealt with since it is not a fantasy. Usually the fear is gone or diminished in such cases, since we know what can really be done, and whatever comes, we can leave the consequences to H.P.

B). I have a new job and part of it is making phone calls to people I don't know. It turns out that I have a fear of using the phone, so I procrastinate and may loose the job. Trying to get advice from a coworker who never had such a problem is no help, since all he can say is "what is the matter, why are you dramatizing things? It is very easy. Just make the calls, you don't have to do more than that, and the person on the other end will not bite you.
Great advice, but of no use to me. I know all that and I am still afraid of making the calls.
Asking someone who has the same problem for help is no good either. He can just say that he identifies with me and we can cry on each other's shoulders together. I have to find someone who had this problem and solved it. Then I can try to use his experience in overcoming this kind of fear.

Does this remind you of something? How about our compulsive eating? We cannot be helped by someone who is not a compulsive eater and we cannot be helped by someone who is a compulsive eater deep in the problem. We can be helped by a compulsive eater in recovery who works the solution. We can begin our recovery by using his ESH.

C). I get a letter from the IRS and they invite me to see them in two weeks about my previous year's taxes. I get scared imagining that they are after my hide. They will confiscate all my property and put me in jail since I probably did something wrong. This is an example of assumption and projection.

Usually I used to worry and do nothing, and come unprepared. Then I got some large fines just to make some of my fears come true.

Now, working the program, I begin by praying to H.P. To remove my fears.
Then I begin some positive actions. First I ask God for help and I determine not to deal with the whole problem now. Committing to live in the here and now, take responsibility only for my immediate small step, and leave the rest to God.

Remembering that my next step is evolved by my present step, and the present step is the only thing I can deal with, I ask myself what small step can I do now towards solving the problem.

Maybe it is just finding and organizing some of the papers I will need, receipts, reports and such. Maybe it will take a few days, so I determine What I can comfortably do today and turn the rest over to God. This way I can do a small step every day. Maybe I can get advice from an accountant, Too. But I don't worry, since worrying is a paralyzing defect that gets me nowhere. I just pray to H.P. And do my footwork and you now what, on the day I have to visit the IRS, I come prepared. It even turns out that they owe me some money and I get a nice check for my troubles.

D). Sometimes the answer is to ask myself how I should approach the fear problem. I ask H.P. for help, usually by prayer and I listen to H.P.'s answer by meditation.

This is a good practice for any problem since the answers I get may also tell me if I need to seek advice from another person and which kind of person to approach.

4. Another type of fear is addiction to fear. This is really an adrenaline addiction similar to gambling addiction. Fear makes the body secrete adrenaline and gets me kind of excited. It is a feeling in the gut like there are butterflies flying around there. Usually this kind of excitement ends up by my feeling bad about myself, like the feeling after eating too much.

There is a simple way to eventually get rid of such obsession. Find some other obsession to replace it. Well, I will not go as far as that, but here is a simple method that helps a lot, since it is positive and is an act of self love.

Write a list of all the pleasant/exciting activities that you like. It can be as simple as going to a movie or spending an hour with yourself, or reading a nice book or dancing, or listening to music, or watching the sunset, etc. Choose activities that are not dependent on the participation of others, though they can be activities in which others participate.

Choose a different activity from your list each week and decide to do it.
Determine a date place and time and just do it. Don't find last minute excuses to postpone it. After a while you may choose two different activities a week, we don't want to indulge ourselves too much. What happens is that you get excited planning the activity, you are exited doing it and you get excited remembering it. Quite a nice bundle of excitements that replaces the fear excitement, with one big difference: it leaves you feeling good about yourself, since it was an act of self-care and self-love.

Now let us deal with some more recovery practices.

POSTPONED FULFILLMENTS PROCESS:
This process makes me realize how I neglected my needs and helps me to give them the right priority in my life

1. Write down two or three things you have wanted to do but have not taken the time for.

REMARK: We have a tendency to look for very big things that I missed doing in my life, like being a multimillionaire or a famous movie star. What we are looking for here are simple things like time for myself, hiking, having my own little garden, writing, studying makeup or interior decorating, or taking night courses, or some career courses, etc.

Choose some things you keep running up against.

2. How often do you think of them?

EXAMPLE: Let us say that I plan to turn one of my weekends into a special vacation, and it never gets done. I think of it quite often but still it never gets done.

3. Attempt to identify which emotions are triggered by your thinking of these activities.

REMARK: It may be enthusiasm, excitement, relaxation, a sense of adventure, etc.

4. Make a list of the projects that currently require your time and energy.
Include situations which you spend time on by thinking or worrying about them.

REMARK: This is a good opportunity to see what happens in my life now. I list projects that take up my time and energy including family, job, etc. There are decisions that may take a few minutes to decide but take hours of worrying about them till I decide. So include those too, since when I worry I can't do anything else.

It is interesting to note that worrying draws into my life problems that justify my worry. This is a spiritual principle. When I focus on the negative I draw negative into my life, and when I focus on the positive I draw positive. The story "Doctor Alcoholic Addict" in the Big Book talks about it. See for example pages 450-451, in the third edition. In the fourth edition see pages 418-419.

5. Ask yourself if any of the items that currently require your time and energy are more important than your well being.

REMARK: My answer may be no! But the evidence of my life shows otherwise, since I dealt with these things first and neglected the things I wanted to do.

6. Which of the activities in No. 4 can you comfortably release immediately or phase yourself out of over the next few months?

REMARK: Some things I cannot get out of doing, but maybe there are some things I can reduce, like cleaning the house for the fifth time this week, maybe twice is enough. Or pay someone to do some of the things for me; then I can use the freed time more productively for myself.

7. What can you COMFORTABLY do this week in terms of exploring or pursuing that activity/activities you've always wanted to do?

REMARK: The key word is "comfortably." We don't want to get stressed over it but to enjoy ourselves. Choose one or more of the things you mentioned in 1

8. Reassure yourself that you are worth it; that you deserve to spend your time enjoyably for you.

REMARK: I actively reassure myself that it is ok.

SITUATION ANALYSIS:
The purpose of this process is to bring me more in touch with what I do about the important situations in my life.

1. Select a situation (job, relationship, etc.).

2. List the things you want from that situation.

(Examples: Fulfillment, companionship, sensitivity, etc.)

REMARK: Since a lot of times we don't know what exactly we want from a particular situation, we waste a lot of time in the attempt of holding on to it, instead of benefiting from it. Therefore this is an opportunity to find out what I really want from this situation.

3. What problems currently stand in the way of your having the things you want from the situation?

4. Ask yourself what qualities you need in order for this situation to come into your life.

REMARK: Maybe I will need more ability to talk about myself or to promote myself, or more patience or study, etc.

5. What is the first step or steps towards creating the situation you want?

REMARK: Instead of being a victim of the situation, what can I do to direct things towards my benefit?

6. What can you comfortably begin with today?

PROBLEM IDENTIFICATION:
A lot of times we know we have a problem, but get stuck there. In this process we unfold the problem so that we can do something about it.

1. Identify a problem or issue.

How long has it been in your life?

2. What prevents you from solving this problem?

3. Of the following choices, identify your fears and resistances regarding the solution:

a) The fear of acknowledging the problem.
b) The fear of losing something you have.
c) The fear of not getting what you want.
d) The fear of becoming something you don't want to be.
e) The fear of becoming like someone you don't like or respect.

EXAMPLE: A lot of times we live in fear that we will be like our parents, for example, and therefore we run away from every characteristic we have that is similar to theirs. We run away without understanding that we can possibly use this characteristic in a much better and useful way then they did.

4. What effect is the problem having on your life? What things do you have to cope with because of the problem? What resentments do you have because of it? How does it affect your behaviors in ways you do not like?

REMARK: Consider seriously not only the immediate effects but also secondary effects. This gives a wide view into areas this problem creates that generally are not considered.

5. What external factors contribute to the problem? And what did these factors contribute?

REMARK: External factors like other people's opinions, involvement of family members, parents, children, places, health factors, or other subjects that are connected to the problem and have to be considered.

6. Identify the YOU factor in the problem:

On a daily basis:

On a longer term basis:

REMARK: What do I bring into the problem in terms of rationalization, self-justification, outbreaks of anger, resentments, people-pleasing.
People-pleasing is a very devastating affair of not being who we really are.

Never being right, but always being right for someone else. When we get into it, to some extent our resentments turn into "justified" anger points by which we "get" some of our self-esteem back. We do this by "working and reworking" our resentments in our heads, to balance our people-pleasing.

This is a good place to identify these things if they exist in us.

7. What resistances, rationalizations/excuses, arise when the solution to the problem surfaces?

REMARKS: The problem may prey on my mind, and sometimes quite normally insights arise that this or that will solve the problem. And then the resistance begins by saying to myself, it is not that, or it is not possible that this is the right answer. So we write down the excuses, and resistances we use in order to push an arising solution back inside and ignore it.

8. How would you feel if the problem were solved now? Elaborate on this feeling.

REMARK: Your answer may surprise you.

9. What first steps can you COMFORTABLY do today to start resolving the issues listed in this process?

REMARK: The key word is COMFORTABLY, since we always look towards a giant crushing step that we should take and we never take it. We only want to know what we can do this moment, comfortably and harmoniously, from where we are standing now, in order to solve some of the issues.

10. Indicate whether or not you can commit to that first step NOW!!!!

REMARK: Here I begin to move towards the solution. But suppose something came up and I have to wait a few days till I can do it? Then I can begin to do something NOW that will enable me to take the necessary step in a few days.

Example: If I have to go and talk with someone like my boss in a few days, I can today begin to arrange to have free time then, and not arrive that day to work and see that I cannot meet him because of other commitments.


ASSIGNMENTS
1. Deal with your existing fears by the processes explained in this post.

a) Getting needed information from suitable persons (professionals, people who had my problem and solved it, etc.). Include inner contemplation, prayer and meditation.

b) Committing to living in the here and now and acting accordingly in the now with simple immediate steps, surrendering the rest to H.P.

c) Doing some fun "I" activities for me on a weekly basis.

2. Begin dealing with your neglected needs by the "Postponed Fulfillment" process.

3. Begin to bring yourself more in touch with what to do about the important situations in your life, by doing the "Situation Analysis" process.

4. Unfold problems you have in your life, so that you can do something about them. Use the "Problem Analysis" process.

5. Share about using these processes and how it influences your feelings and your life.

6. Share How you use the steps in all your affairs

7. The steps alone are not all there is to the recovery program.
The traditions are also very important to our recovery
Read the TRG guidelines in: www.therecoverygroup.org/support/guidelines.html
Reflect and share with us how you apply the traditions in the fellowship
Reflect and share with us how you apply the traditions or your understanding of how one should apply the traditions in all one's affairs.

In my next and summing up post I will deal with the traditions.

Have a nice day

Shlomo

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Hi everyone

My name is Shlomo
I am a compulsive overeater and leader of this workshop.

In this share I will dwell on the traditions, their importance to our recovery and the
Way to implement them in the 12 step fellowship and in all the affairs in
Our lives.

Let us see what the AA 12& 12 has to say generally about the tradition: page 15
"The twelve traditions apply to the life of the Fellowship itself. They
Outline the means by which the fellowship maintains its unity and relates
Itself to the world about it, the way it lives and grows."

The Twelve Traditions are the means by which twelve step fellowships
Remain unified in a common cause. These Twelve Traditions are to the groups
What the Twelve Steps are to the individual. They are suggested principles
To ensure the survival and growth of the many groups that compose a twelve
Step fellowship.

The 12 traditions are essentially the same in all the twelve step
Fellowships but their interpretation may be different according to the
Specific needs and addictions dealt with in every 12 step fellowship.
In TRG the twelve traditions and their interpretation in cyberspace are called
TRG GUIDELINES.
As I wrote in my last share the link to the guidelines is:
www.therecoverygroup.org/support/guidelines.html

I don't have the time to do the traditions real justice,
But as I think that no recovery is complete without them,
I will share a bit on the traditions and their applications in our life outside the fellowship.
Hoping that you will continue to study and implement them in your life, since they are
Spiritual principles that teach us how to relate to others.

One of the assignments in the previous share was to read the TRG guidelines
And do some writing assignments.
Now it is my turn to share on the traditions.

TRADITION ONE: "Our common welfare should come first; personal recovery depends upon the Unity of all of us in the 12 Step Fellowship."

This reminds me of the saying: 'United we stand; divided we fall.'

This is true for every team effort, be it in sports, at home, (looking at a
Family unit as a team), at work, in a fellowship meeting, in fact everywhere

What unites us in TRG? The two components of the cement: Our common illness and our common solution

There are no rules that command us to do anything in in a twelve step fellowship. No one can force me to do anything, and I am very much encouraged to be
Myself and express my individuality in my step work, my recovery efforts and
Everything else.

So why should I care about the welfare of the group or meeting? Because I
Need them. I need the help of the other compulsive eaters. I need to help
Other compulsive eaters. I need to share with others and I need to hear
Others share. I can't work on my recovery alone. In order to recover I need
Help and I need to help others. So the common welfare of the meeting and the
Fellowship is of the utmost importance to me.

We are like musicians in an orchestra who play different instruments.
Everyone has his part. The parts may be individually different but when
Played together united in the common goal of producing a symphony, a
Wonderful thing happens. A synergetic effect. A musical masterpiece is
Recreated. By working together as a team we have achieved something that
Could not be achieved if everyone thought only of himself and didn't care
About keeping pace with the others. An orchestra is a nice example of how
Boring it could be if all the instruments were the same and played the same
Parts, and how wonderful it is to be composed of different instruments who
Express their individuality not only by being different but by playing
Different parts and together creating something beautiful.

The same is true in football, basketball and it is true in all our affairs
Where we act as social human beings. We are by nature social human beings
And we are also by nature individual human beings. Even such a simple thing
As our fingerprints is different and unique to each person on this planet.

So unity and not uniformity is the rule.

What is meant by our common welfare comes first?

We have to be concerned about the wellbeing of the group as a whole. We have
To understand that what we think is good or convenient for us is not always
Good for the group and I should not try to force the group to do what I want

I have a right to my individuality and I have the right to express my
Opinions but once a group decides on something I should not try to divide
The group. I should try to understand and look for what I have in common
With others and not what are our differences. I should try to understand the
group's needs and reasons for what is done even if I think differently, and
I should support the group.

Let me give a simple example that pertains to common welfare and unity.

In my OA home group a decision was reached that food names should not be mentioned in the meeting. I didn't think it was a good idea. I think that food should be mentioned freely and not mentioning it is just a form of hiding from it that does not contribute anything to my recovery. The traditions don't say anything about mentioning food. This is something that is left for each meeting to decide for itself. Others said that when food is mentioned it makes them want to eat and encourages them to binge. The decision was made and food is not mentioned. I should try to understand that the group (most people in it) feels more comfortable when food is not mentioned. I should try and find the reasons for this feeling even if the reasons were not expressed in the meeting. I think I did find them or at least some of them. If we share about food it is usually about relapse. And most people in the group want to hear more about the recovery part since this is what encourages them to continue with their recovery efforts.

So I should avoid mentioning foods in this meeting and not try to steer people up against something that to me looks a bit silly but is not against the traditions and makes the group as a whole more comfortable.

Now let us see what this means at home with my family.

The common welfare of the family should be my first consideration. That means providing for them financially, spending quality time with them, taking care of each other. Letting other family members express their individuality and their opinions freely and not forcing them to accept mine.

Being there for them when they need me.

There is a saying: treat your family members at least as well as you treat your sponsees. It is amazing sometimes how we treat our sponsees with love patience and tolerance and don't express those things towards our family members. At work when we work as a team on a project I should do my share and have the success of the project in mind. I should do my work and help and cooperate with others when they need help, and ask for help when I need it. I should not try to be a star who does not consider others but see how we can progress together while each one does his individual part.


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."

This tradition is not about God's role as an authority in the fellowship. It is about our behavior in the fellowship. God is mentioned to let me know that there is an authority and it is not I, in spite of what I may think. A group is composed of human beings so the traditions are meant to teach the members of the group how to behave.

Traditions one and two are about my need to understand others and learn from them. So I should not try to control. I can't give orders and no one can give me orders. There are only positions of service.

Those are tasks that I can and should volunteer to do in order to help the Group to function and exist.
In TRG I can and should volunteer to different service tasks like meeting leader, loop coordinator, sponsor, telephone angel, and other service tasks needed in cyberspace.
One may write to: TRGAdm@TheRecoveryGroup.org
And ask about the different service tasks.

Decisions in the group about what should be done in each task, how long a person stays in a task, how long is the meeting, what kind of format to read the nature of the meeting or, how long is each sharing time, etc… are all made by group conscience.
A group conscience is different than just a majority vote in the following aspects. First it should be an informed group conscience. Which means that the members should have a clear idea of the subject they are meant to vote on and have their say for and against it. Everyone can ask for a group conscience on a matter that he thinks should be changed or introduced to the group. When I vote I should think of the welfare of the whole and not on what is only convenient for me.

Examples of some matters dealt by group conscience are the length of the meeting, the time of the meeting, the day of the meeting, bringing pets like
Dogs to f2f meetings, bringing babies or small children to the meeting,
Requirements from speakers, etc… all those are dealt with by group conscience. In fact everything pertaining to the group is dealt with by group conscience. If the group conscience decides against my opinion I should accept it since this is the common welfare and I have to accept it and keep unity.

There is one thing that a group conscience cannot decide and that is any decision that is contrary to the traditions. The traditions themselves are not a subject that can be voted on in a group conscience. No one can give me orders and no one can enforce rules but my best interest is to have the group's welfare and unity come first and therefore working against them is working against myself and my recovery.

Now let us see what this means at home with my family. I have to respect every family member's opinion on issues pertaining to the family, not try to control others and force them to do my will. What we do and what we don't do in the family should be clear to all and accepted by all by way of a group conscience. Service tasks like chores should be filled and shared between family members as well as benefits like allowances to children etc… Children should participate in family group conscience according to their ability and age. There should be rules and boundaries agreed upon by group conscience and so things shouldn't be dictated and tasks should be rotated.

At work, and in all my affairs.
Not every tradition can be applied outside the fellowship as it is applied in the fellowship, but the essence can be applied.
In my relations with others I should have the welfare of the whole at heart, giving a helping hand, explaining rules and decisions, trying to do things in an atmosphere of harmony and understanding, and not by forcing my opinions and orders on others. Whenever there is a possibility of arriving to a decision by voting it should be preferred, keeping in mind that it is not my task to rule the world and not even a small part of it. But it is part of my well being to work for the well being of the whole even if it is not always what is personally convenient for me.


TRADITION THREE:
"The only requirement for TRG membership is a desire to stop eating compulsively"

No one can decide for me if I am a member of TRG or not. I don't really have to do anything to be a member. I don't have to work the steps or be abstinent, or anything else, and I still have the right to participate and subscribe to loops and meeting and share the same as others. There may be special requirements for service tasks in the meeting or loops . But there are no requirements for sharing or participating in a group conscience.

The only time I can be expelled from a meeting or moderated in a loop is if I behave violently or harass people in the meeting, and that is only from that meeting at that time. I am can't be expelled from TRG and I can return to the next meeting.

12 step fellowships exist so everyone can have the opportunity to recover even if he does nothing in that direction except be in a meeting or subscribe to a loop. In order to recover I have to work on the recovery program. But I don't have to recover in order to be a member. I am only given the opportunity to work on my recovery.

At home with my family. One cannot decide for me what I am or what I am not.

It is for me to decide.
Let us say that my son tells me one day that he is a homosexual. I have to accept him and love him as he is. It does not make him less a member or less loved. I shouldn't interfere with his decisions or convictions.


TRADITION FOUR:
"Each group should be autonomous except in matters affecting other groups or TRG as a whole."

No one can dictate to a group what to do, but if a group wants to be part of TRG it cannot decide to do anything against the traditions since this may affect other groups and TRG as a whole. A group cannot decide that it does not use the twelve steps and the twelve traditions as the basis for its meetings or sharing in the loop. That is the only restriction. All the rest is up to the group to decide and decisions are of course made by group conscience.

Autonomy is also autonomy from outside influences. Outside organizations should not be allowed to interject their practices into TRG meetings and loops.
Let me give an example for a f2f meeting: Let us say that the group meets in a church or a hospital or some other institution. Those institutions cannot dictate to the group how to behave or run its meetings. As a member don't impose your will on the group and don't judge others in the group. They have their right to their ways and mistakes.
At home with my family. Respect the choices of each family member and don't dictate to him. And don't let others dictate to the family. The family reaches decisions autonomously.


TRADITION FIVE:
"Each group has but one primary purpose- to carry its message to the compulsive overeater who still suffers."

What is the message? The message is that there is recovery from food addiction and compulsive overeating. The recovery is achieved by having a spiritual awakening as the result of working all twelve steps. We have to stick to this primary purpose since in order to stay in recovery I have to share my recovery with others and in order to recover I have to learn from others who have recovered how they did it . I can share and learn about recovery in meetings and loops if they stick to the fifth tradition. Otherwise the message will be so diluted in other issues that it will not be recognizable and then it will be lost.

As a member of the group it is therefore my duty to share not only about my problems but also about my efforts to solve them by working the steps. If I don't know what to do I can ask for help and get it from other members who can share their experience with me. The overeaters who still suffer may be newcomers and may be others who have not reached recovery or have relapsed. Even those in recovery have to hear the message in order to strengthen their recovery and of course they have to share their own recovery.

At home with my family.
What is the main purpose of the family unit? I think it is to raise children and give them a loving caring and supporting environment. As long as I stick to the primary purpose the family will function as it should, in harmony and benefits, for all its members. I shouldn't let problems at work or differences of opinions with my wife or children disrupt the primary purpose. It means showing the love and care by actively spending quality time with the children, being supportive and loving, and letting them develop and express themselves as they see fit and not force my opinions on them. Building and developing harmonious relationships with the wife and children and so on.


TRADITION SIX:
"The Recovery Group should never endorse, finance, or lend its name to any related facility or outside enterprise, lest problems of money, property and prestige divert us from our primary spiritual aim".
Tradition six tells me how to keep the groups focus on the primary purpose. The groups stick to their own business which is recovery from food compulsion by working the steps and traditions. There are a lot of really worthwhile enterprises out there. As an individual I can belong and participate in any of them. But a TRG group should not, and I should not promote them or deal with them in TRG meetings and loops.

The same with money property and prestige. This tradition does not say that I as an individual have to be poor. It says that an 12 step fellowship group should not deal with such issues. Since those issues are very controversial and will split and divide the group conscience and disrupt the group.

What is true for the group is also true for TRG as a whole. The organization should be a non profit organization and not have any property. A group should not have property and should not deal with accumulating money. The money contributions should be used for paying the expences of having a website, writing literature , etc... etc... There should be just reserve money for regular expenses.

TRG is not affiliated with anything that is not TRG.
Personally I hope that one day all the fellowships that deal with recovery from compulsive overeating by the twelve steps and twelve traditions will be united and that includes the internet fellowships, loops and meetings. I as an OA member can do something to help this happen sooner by asking OA to discuss this matter of internet loops and to vote on it again. If a lot of OA members flooded OA WSO with requests to accept online loops it may help OA to move in this direction.

At home with my family.
I don't criticize others approach to life. I don't have the right to judge others and I should not be influenced by others. As an individual or even a family, money and accumulating money and property is not something that should not be dealt with, unless I tend to misuse it and then the family should act together to use money sensibly.


TRADITION SEVEN:
"The Recovery Group ought to be fully self-supporting, declining outside contributions.."

To be independent means to be self supporting. Otherwise we will be dependent on the supporters and will have to do what they want us to do. This means that every group should support itself by its own contributions and I as a member am responsible to contribute so that the group can continue to exist and function.

The same is true for the fellowship as a whole. Every meeting and loop should also support TRG since it is part of the whole. . This is not all there is to self support. A functioning group and a functioning TRG need all kinds of volunteers for service. A group cannot function without members volunteering for service in the group. The same is true for intergroups and TRG as a whole.
Part of my recovery is giving service. By service we learn to get out of our self centeredness and selfishness.

In all my affairs: I have to be balanced in money matters, and not spend more that I earn. This is the meaning of self supporting.
It is true for the family unit and is true for the individual. Every member of the family should contribute his share by doing service tasks (chores) in the family, and do what he can according to his age.

A child who goes to school should concentrate on his studies and do some chores at home. If he can do some work that earns him pocket money and it does not affect his other activities adversely then he should do it. Everyone should help at home and not wait for others to do for him what he can do himself.

As an individual, if I have problems with the IRS and I am helped by an accountant I don't leave him with all the work. I help him in whatever I can and ask him if there is anything else I can do to help.

If I go bankrupt I don't leave everything to my lawyer. I do my part and help him in any way I can. I have to be aware of undue dependency on others and also on isolation from others.

Last example.

Let us say I am a damsel in distress. My car has a flat tire and a nice knight stops his car and offers to help. I don't just give him the keys and tell him to open the trunk and start working. I help him with the changing the wheel, even if I get my hands and dress dirty. I should not let him do for me what I can do for myself.


TRADITION EIGHT:
"The Recovery Group should remain forever nonprofessional. We do not employ any workers, skilled or otherwise. We are maintained strictly by volunteers.

Working the steps and teaching the steps is experiential. I have to experience the disease and the recovery. Otherwise I am trying to transmit something I have not got and experience shows that it does not work, since there will be no identification and no real opening up to one another. So the twelve step work should be done by us compulsive overeaters and it should be done freely as it was given to us freely. As an organization there may be some tasks like accounting, etc, that are best left to professionals For those tasks TRG may employ special workers when needed..

At home with my family.
We have to remember our primary purpose. The love and care of the family for its children. So if in order to spend more quality time with the children and each other we can hire someone to do some of the household work it could be a good thing. We have to be careful not to overdo it since some chores at home are good for teaching the children responsibility.


TRADITION NINE:
"The Recovery Group, as such, should never be organized; but, we may create service boards or committees directly responsible to those we serve."

Organizations can be described by the power pyramid. At the top is the head of the organization. Under him are the executives and at the base are their workers. Orders and directions come down from the top to the base. That is the way organizations work but that is not the way twelve step fellowships work.

The twelve step fellowships can be described by an inverted pyramid. The base which is composed of the meetings and loops is up and the top of the pyramid which is TRG administration is down. And between the administration and the groups is the executive committee and the intergroup, etc... There is no chain of command since no one can command or force anyone to do anything. All the positions are service positions and not control positions.

The reason it works so well is because the common problem and the common solution force everyone to consider the welfare of the whole first, knowing that without the fellowship we are doomed. So the groups deal with recovery and the service bodies deal with suggestions and actions on helping and facilitating recovery. Every position in TRG is a service position for a limited period of time.

At home with my family.
Humans are social beings. They need to connect to others and are also able to separate and be alone. We feel comfortable and safe with boundaries and some kind of pecking order. Boundaries are also important in the family. Children should know their duties and their rights and what is expected of them and so should the adults. There should not be enforcement but mutual understanding of what is best for the family. This is achieved by discussion and letting everyone share his opinion. And decisions should be made by mutual agreements. This makes for harmonious family life.

In other organizations and at work the power pyramid is usually a necessity.

But there too it is important to keep bureaucracy to a minimum or it takes on a life of its own and jeopardizes the organization by stifling and petrifying it.


TRADITION TEN:
"The Recovery Group has no opinion on outside issues; hence our name should never be drawn into public controversy".
We have only one issue to deal with in twelve step fellowships and that is recovery by the twelve steps and twelve traditions. Everything else is an outside issue.
That includes religion, diet clubs, nutrition, politics, even other twelve step fellowships, literature that is not approved by TRG, OA, and AA.

Having no opinion does not mean that as individuals we don't have opinions on those issues or don't participate in them. But we don't deal with them in TRG. Not expressing opinions on outside issues in TRG goes both ways. We don't express approval and we don't express disapproval.

We just don't deal with them and deal only with our primary purpose of recovery from compulsive overeating by the twelve steps and twelve traditions of TRG. This keeps us focused and concentrated on our main purpose of carrying the message.
Tradition ten in all our affairs.
We don't judge others and their views on politics and any other issue. A lot of times getting caught on outside issues is a sign of self avoidance. Instead of dealing with what should be done I deal with something else. I should watch out for this and always examine my motives.


TRADITION ELEVEN:
"Our public relations policy is based on attraction rather than promotion; we need always to maintain personal anonymity at the level of press, radio, films, television, and other public media of communication."

The information about TRG and its existence should be given to the public at all levels and means of communication. People cannot be attracted if they don't know that TRG exists and what it does. Promotion means giving promises like join TRG and you will lose fifty pounds in 30 days, and all kinds of other promises that are given by different kinds of commercial organizations.

We don't promote. We don't give out promises. We just tell about TRG and its activity. TRG is not anonymous and shouldn't be anonymous. We maintain personal anonymity. This means that while we give information about TRG we don't give information about ourselves. I don't appear on television saying I recovered and lost 400 pounds in TRG, why don't you? We maintain personal anonymity in order to avoid ego inflation and in order to guard TRG. Today I may be in recovery and tomorrow I may be into my illness and people who look on me as a TRG representative will give TRG bad publicity which it does not deserve. So personal anonymity is necessary for my recovery and for TRG as a whole, and should never be broken.

Tradition eleven in all my affairs.
An inflated ego is dangerous for my recovery so personal anonymity should be preferred. Unless there is a real and justified need to disregard it.


TRADITION TWELVE:
"Anonymity is the spiritual foundation of all our traditions, ever reminding us to place principles before personalities."

Anonymity and humility go hand in hand. It means that we treat everyone as equals in TRG. We don't look down on anyone and we don't worship anyone. There are no stars in TRG since being a star is usually an ego trip which eventually brings a downfall. Looking at everyone on eye level, not judging or criticizing other members or what they do and not worshiping some of them is the key to our behavior in TRG. There shouldn't be self promoting or tries for distinction. We are all God's children gathered together for the purpose of recovery from our common illness.
And as such we are all equal.

Tradition twelve in all my affairs.
I don't try to promote myself at the expense of others. Which of course also means avoiding gossip and behaving according to the code of love and tolerance towards others.

What I try to do in this share on the traditions is encourage you to study them and apply them in your life. and when you sponsor to make the traditions and their practice part of what the sponsees should learn and do.


ANSWERS TO SOME QUESTIONS TO THE LEADER.
1. Should a speaker in a meeting or a member who shares in the meeting identify himself by his full name or tell personal information about himself?

ANSWER:
The question of anonymity is dealt with by traditions eleven and twelve. Tradition eleven is about PERSONAL anonymity at the level of the press, radio films and other communication media. When appearing in the media as an TRG member one should keep personal anonymity and not give his name or picture. Information should be given about TRG but not information that identifies or glorifies a particular member. When a member speaks or shares at a TRG meeting or loop he may give any personal information he wants including his full name address and phone number. Or he may give no information about himself at all. It is up to him.

At meetings members usually identify themselves by their first name or their first name and the initial of their family name, but there is nothing contrary to the traditions with identifying myself by my full name or using a fictitious name.

2. Should the names of speakers and leaders of meetings or studies or Workshops be published in inside informational material
ANSWER
2. In TRG the custom is to announce the names of the speakers/leaders and give information about the speaker and what he intends to talk about or do in a particular meeting or study. The idea behind this is not to glorify the speaker, but to arouse the interest of all the members of TRG and entice more of them to participate in an activity that may enhance their recovery. This is done for every speaker and leader so they are treated equally as people who give this particular service.

QUESTION:
Can you give us some recommendations and suggestions that may help us to enlarge our spiritual quest?
ANSWER:
That's a tall order.
I am just a beginner on my spiritual quest.
I can share with you some of the things that are helpful to me.

As a compulsive overeater I found out that nothing that I tried can replace the daily work of the steps, the contact with other compulsive eaters and the sharing of experience strength and hope (ESH) in living the twelve steps.

The other thing that I found out was that what works for me is God help methods and not self help methods.

The most practical and useful recovery enhancement tools that I have found were written or presented by addicts of different kinds

Another thing that I have found useful is to never stop learning somethings that interest me and are fun. And most important, use what I have learned.

I can give references to some twelve step web sites that I found useful. You are probably familiar with them or with others like them.

There is no end to books and courses that may be helpful. I will leave that to you to explore.


SOME TWELVE STEP SITES
www.thejaywalker.com
www.mindspring.com/~bartgr91/
www.sober.org/
bbstudyguide.org/
msag.org/BBCA/default.htm


TWELVE STEP AUDIO CLIPS -FREE DOWNLOADS
www.aaprimarypurpose.org/
www.xa-speakers.org
listen.to/catalks/
www.listen.to/recovery
www.12stepforums.net/speakers.html


ASSIGNMENTS:
1. Read the traditions in the OA and AA 12&12
Mark and copy the sentences that give you new information

2. Give specific examples from your personal experience in twelve step
Groups, how the traditions were used to solve all kinds of problems and also

Give examples of tradition violations in meetings and how those were
Resolved.

2. Give specific examples of different aspects of your life where you apply
Or should apply the traditions.

3. If you are an OA member and think it important that online loops should be part of OA, make suggestions in OA to remove the restriction
Of real time communication.

Share with us.

4. SHARE WITH US WHAT YOU GAINED FROM THIS WORKSHOP AND HOW IT AFFECTED YOU.

IF YOU HAVE ANY SUGGESTIONS OR COMMENTS SHARE THEM TOO.
This is an invitation to all WTS members to share, whether you participated actively or not.
*****************************************************

THANKS:
I will be with you till the end of this month. And answer any questions that
You have about the steps and the traditions. As always you are invited to
Ask questions. Your questions are always welcome and are really needed.

I want to thank all of you for being here.
Enjoyed your shares immensely and I learned a lot from your shares and questions.

Thanks are due to all the trusted servants that keep WTS a functioning living entity.
And thanks are due to all the trusted servants in TRG.
This is a marvelous place for recovery from compulsive eating.

I thank my H.P. For giving me the inspiration and the ability to write and
Just let the words flow. If there are any mistakes, wrong interpretations or
Unclear explanations they are my doing not His. If some of you want to keep
In touch after the workshop or ask questions you are welcome.

And last but not least.
Those of you who have worked all 12 steps at least once, and are willing to give service as WTS sponsors in the coming quarter which begins on 1 July,
Please write to me at: 10.shaft@gmail.com Add a sort bio that includes your step work.
In the subject line write SPONSORING WTS.

I wish us all a life full of recovery

Shlomo






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