NARCOTICS ANONYMOUS GUIDE TO THE TWELVE ... | Study notes Literature

NA Guide to the Twelve Traditions

DRAFT OF INTRODUCTION AND TRADITION ONE Including Revisions from

LSRSC Literature Committee Meeting October 2000

Tradition 1: Page 1

NARCOTICS ANONYMOUS GUIDE TO THE TWELVE TRADITIONS 1

“We keep what we have only with vigilance, and just as freedom for the individual comes 2

from the Twelve Steps so freedom for the group springs from our Traditions. As long as the ties 3

that bind us together are stronger than those that will tear us apart, all will be well. Understanding 4

these Traditions comes slowly over a period of time. We pick up information as we talk to 5

members and visit various groups. It usually isn’t until we get involved with service that someone 6

points out that personal recovery depends on N.A. unity, and that unity depends on how well we 7

follow our Traditions. The Twelve Traditions of N.A. are not negotiable. They are the guidelines 8

that keep our Fellowship alive and free.” 9

“By following these guidelines in our dealings with others, and society at large, we avoid 10

many problems. That is not to say that our Traditions eliminate all problems. We still have to 11

face difficulties as they arise: communication problems, differences of opinion, internal 12

controversies, and troubles with individuals and groups outside the Fellowship. However, when 13

we apply these principles, we avoid some of the pitfalls. Many of our problems are like those that 14

our predecessors had to face. Their hard won experience gave birth to the Traditions, and our own 15

experience has shown that these principles are just as valid today as they were when these 16

Traditions were formulated. Our Traditions protect us from the internal and external forces that 17

could destroy us. They are truly the ties that bind us together. It is only through. understanding 18

and application that they work.” 19

It is very important that we understand and abide by our Traditions. The very survival of 20

our Fellowship is at stake. By these principles we are committed to one another, not only to those 21

addicts who are here but those yet to come. The Traditions were built upon anonymity, the 22

spiritual foundation from which we grow. Applying the Traditions is an obligation to us all. 23

Despite our personal views or feelings, we must keep our Traditions first. This guide is designed 24

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DRAFT OF INTRODUCTION AND TRADITION ONE Including Revisions from LSRSC Literature Committee Meeting October 2000

1 NARCOTICS ANONYMOUS GUIDE TO THE TWELVE TRADITIONS

2 “We keep what we have only with vigilance, and just as freedom for the individual comes

3 from the Twelve Steps so freedom for the group springs from our Traditions. As long as the ties

4 that bind us together are stronger than those that will tear us apart, all will be well. Understanding

5 these Traditions comes slowly over a period of time. We pick up information as we talk to

6 members and visit various groups. It usually isn’t until we get involved with service that someone

7 points out that personal recovery depends on N.A. unity, and that unity depends on how well we

8 follow our Traditions. The Twelve Traditions of N.A. are not negotiable. They are the guidelines

9 that keep our Fellowship alive and free.”

10 “By following these guidelines in our dealings with others, and society at large, we avoid

11 many problems. That is not to say that our Traditions eliminate all problems. We still have to

12 face difficulties as they arise: communication problems, differences of opinion, internal

13 controversies, and troubles with individuals and groups outside the Fellowship. However, when

14 we apply these principles, we avoid some of the pitfalls. Many of our problems are like those that

15 our predecessors had to face. Their hard won experience gave birth to the Traditions, and our own

16 experience has shown that these principles are just as valid today as they were when these

17 Traditions were formulated. Our Traditions protect us from the internal and external forces that

18 could destroy us. They are truly the ties that bind us together. It is only through. understanding

19 and application that they work.”

20 It is very important that we understand and abide by our Traditions. The very survival of

21 our Fellowship is at stake. By these principles we are committed to one another, not only to those

22 addicts who are here but those yet to come. The Traditions were built upon anonymity, the

23 spiritual foundation from which we grow. Applying the Traditions is an obligation to us all.

24 Despite our personal views or feelings, we must keep our Traditions first. This guide is designed

DRAFT OF INTRODUCTION AND TRADITION ONE Including Revisions from LSRSC Literature Committee Meeting October 2000

25 to help us understand the Traditions and to work through any differences that we might have.

26 TRADITION ONE

27 “Our common welfare should come first; personal recovery depends on N.A. unity.”

28 Narcotics Anonymous is more than just the meetings we attend. We are part of a greater

29 whole. We share an equal membership in NA, and we all have an interest in maintaining the unity

30 that underlies its common welfare. Unity is the spiritual link that joins thousands of members

31 around the world in a spiritual fellowship that has the power to change lives.

32 One way to look at placing our common welfare first is to say that each of us is equally

33 responsible for NA’s well being. In our recovery, we have found that living clean is difficult

34 without the support of other members. Our individual recovery depends on meetings that take

35 place regularly, other recovering addicts who participate and sponsors who share with us how to

36 stay clean. Even members who can’t get to meetings depend on the support of fellow addicts.

37 They maintain contact through phone calls, letters, and NA loner groups. As individual members

38 rely on support of the Fellowship for survival, so NA”s survival depends on its members.

39 How would you define unity in relation to our common welfare?

40 How do I place the welfare of Narcotics anonymous first?

41 As an individual member, what are my responsibilities to NA?

42 How can I promote unity within the Fellowship?

43 How can lack of unity affect my personal recovery?

44 How will unity as described in the Traditions help me in my personal recovery?

45 Our First Tradition encourages not only our members but also our groups to place our

46 common welfare first. Most groups conduct most of their affairs on their own. In attending to the

47 details of their daily routines, autonomous NA groups may lose sight of the bigger picture. In the

48 larger frame, each group is a strand in the supporting fabric of Narcotics Anonymous as a whole;

DRAFT OF INTRODUCTION AND TRADITION ONE Including Revisions from LSRSC Literature Committee Meeting October 2000

74 In what way does my personal recovery depend on the unity of NA?

75 What can I do to better serve NA as a whole?

76 NA unity begins with our recognition of the therapeutic value of one addict helping

77 another. We help each other in different ways. Sometimes we help each other one-on-one, as in

78 sponsorship, or we may help each other by participating in the formation of new meetings to make

79 NA accessible to more addicts. Many groups are formed when members of a more established

80 group help to start another group. Sharing the responsibility enhances our common welfare and

81 creates unity among NA members who work together. Groups flourish with the loving support of

82 addicts helping addicts. We strengthen our unity by participating in each other’s recovery.

83 How can one addict helping another addict strengthen the unity of NA?

84 What are some ways in which I can participate in each another’s recovery?

85 In what ways can I reach other addicts?

86 Communication goes a long way toward building and enhancing our common welfare.

87 With an attitude of open-mindedness, we seek to understand other perspectives. Reports may tell

88 us a lot about what’s happening in other groups or areas, but our common welfare depends on

89 more than just information. True communication involves an effort on our part to “listen” as we

90 read or hear reports, seeking a better understanding of the needs and problems of both our own

91 group and other groups, wherever they may be. Encouraging each member to speak openly from

92 the heart enhances our ability to work together. Regular reports, thorough discussion, and active

93 listening lead us to the kind of understanding that helps us find creative solutions that benefit us

94 all. Today’s decisions may affect tomorrow’s members. When we think of solutions to our current

95 problems, it’s not hard to consider the needs of our group, our area, our region, or even the

96 worldwide Fellowship. But it’s also important to remember the “unseen member” in our

97 discussion-the member yet to come. When we work to ensure the vitality of NA, we’re not

98 working just for ourselves but for those yet to join us.

DRAFT OF INTRODUCTION AND TRADITION ONE Including Revisions from LSRSC Literature Committee Meeting October 2000

99 Why is communication so important to us as a Fellowship?

100 Why is open-mindedness necessary to our common welfare?

101 Why is it imperative that we always have the group's conscience?

102 Are we thorough in our decision making processes?

103 Do I seek to be understood rather than to understand?

104 Does our group seek to serve itself rather than the addict yet to come?

105 The unity that supports our common welfare is created not only by working together but

106 also by playing together. The friendships we develop outside meetings strengthen NA unity.

107 Fellowship activities provide opportunities for us to relax, socialize with each other, and have fun.

108 Conventions, dinners, and holiday celebrations give us a chance to celebrate our recovery while

109 practicing social skills. Picnics, dances, and sports days, for example, often allow our families to

110 participate, too. We strengthen our sense of community when we share more than just meeting

111 time. Stronger relationships develop, as we become more involved in each other’s lives. The care

112 and understanding born of these relationships are strong threads in the fabric of NA unity.

113 What are some other ways to strengthen the unity of NA?

114 What are the ties that bind us together?

115 Applying spirituals principles

116 In the Twelve Steps of NA we learn to apply principles to better our lives. Moved by the

117 miracle of personal recovery, we reach out to share that miracle with others. This is the essence of

118 being of service in NA. In supporting our unity, we first apply principles to guide our own

119 behavior. As groups, we use the same principles for guidance. That guidance creates a sense of

120 unity that strengthens our ability to reach out to others, enhancing our common welfare. Some of

121 the principles that seem particularly important to unity include surrender and acceptance,

122 commitment, selflessness, love, and anonymity. As we practice these principles, we will find

DRAFT OF INTRODUCTION AND TRADITION ONE Including Revisions from LSRSC Literature Committee Meeting October 2000

148 Am I giving back that which was so freely given to me?

149 In what other ways do I live out the belief that NA is a way of life?

150 Selflessness is another indispensable element in unity. The principles we learn in the Steps

151 help us let go of our selfishness and lovingly serve the needs of others. To keep our groups

152 healthy, we place the needs of our group ahead of our own personal desires. The same principle

153 applies to our affairs as a group. Setting aside what we may want as a group, we think about the

154 needs of the Fellowship and seek ways to support our common good. Our ability to survive as a

155 Fellowship and to reach others depends on our unity.

156 What does selflessness mean in the context of Tradition One?

157 Love is a principle that is expressed in the practice of goodwill toward one another. We

158 contribute to unity in our meetings by exercising loving care in the way we speak to and the way

159 we treat one another. We try to share our experience, strength, and hope in a way, which

160 demonstrates that recovery, is available in Narcotics Anonymous. An atmosphere of love and care

161 in our meetings helps members feel comfortable and safe. The love we show each other attracts

162 newcomers and strengthens us all, fueling our sense of unity and common welfare.

163 How can I show the love I have for the Fellowship?

164 What is unconditional love?

165 Anonymity, the spiritual foundation of our Traditions, supports NA unity as well. When

166 we apply anonymity to the First Tradition, we overlook the differences that would separate us. In

167 the context of unity, anonymity means that the message of recovery is for every addict who wants

168 it. We learn to set aside our prejudices and focus on our common identity as addicts. Each of us

169 has an equal right to and responsibility for the well-being of Narcotics Anonymous. Just as

170 anonymity is the spiritual foundation of our Traditions, the unity spoken of in the First Tradition

171 is the practical foundation on which we may build strong and successful groups. With unity as our

172 practical foundation, we find that our relationship with one another is more important than any

DRAFT OF INTRODUCTION AND TRADITION ONE Including Revisions from LSRSC Literature Committee Meeting October 2000

173 issue that may arise to divide us. No problem or disagreement is more significant than our need

174 for each other’s support. The fundamental importance of our common welfare strengthens our

175 understanding of all the other Traditions. Many questions can be answered simply by determining

176 how the action we contemplate will affect the unity of the Fellowship. Will it serve to divide us,

177 or will it bring us closer together?

178 Are we practicing anonymity in our group?

179 TRADITION TWO

180 “For our group purpose there is but one ultimate authority-a loving God as He may

181 express Himself in our group conscience. Our leaders are but trusted servants; they do

182 not govern.”

183 In Narcotics Anonymous, we are concerned with protecting ourselves. Our Second Tradition

184 is an example of this. By nature, we are strong-willed, self-centered people, who are thrust together in

185 N.A. We are mismanagers and not always capable of consistently making good decisions.

186 In Narcotics Anonymous, we rely on a loving God as He expresses Himself in our group

187 conscience, rather than on personal opinion or ego. By working the Steps, we learn to depend on a

188 Power greater than ourselves and to use this Power for our group purpose. We must be constantly on

189 guard that our decisions are truly an expression of God’s will. There is often a vast difference between

190 group conscience and group opinion, as dictated by powerful personalities or popularity. Some of our

191 most painful growing experiences have come as a result of decisions made in the name of group

192 conscience. True spiritual principles are never in conflict; they complement each other. The spiritual

193 conscience of a group will never contradict any of our Traditions.

194 The Second Tradition concerns the nature of leadership in NA. We have learned that

195 leadership by example and by selfless service works for our Fellowship. Direction and manipulation

196 fail. We choose not to have presidents, matters, or directors. Instead we have secretaries, treasurers

197 and representatives. These titles imply service rather than control. Our experience shows that if a

DRAFT OF INTRODUCTION AND TRADITION ONE Including Revisions from LSRSC Literature Committee Meeting October 2000

223 • If self-will destroys the group, how does selflessness put us in line with a God consciousness?

224 • How can I apply God consciousness in my other relationships outside the Fellowship?

225 Personal service arises from the application of principles. Ideally, personal service is founded

226 in a relationship with the same Higher Power that guides our personal recovery. This Higher Power

227 also guides the various elements of our fellowship. Our direction in service comes from a God of our

228 understanding, whether we serve as individuals, as a group, or as a service board or committee.

229 Whenever we come together, we seek the presence and guidance of this loving Higher Power. This

230 direction then guides us through all our actions.

231 Everybody has opinions on how to serve more effectively. When we each propose a different

232 plan for any course of action, how do we choose among them? Who has the final say in our

233 discussions? Our answer is that a loving God, the source of our unity, has the final say--the same

234 Higher Power that guides our personal recovery.

235 If we are to find guidance from an ultimate authority, we need to find means of

236 hearing that guidance together. The mechanism we use is group conscience. The success of

237 the group conscience process depends on our willingness as individuals to seek guidance from

238 a Higher Power on a personal level. We then bring that guidance into the group setting.

239 • What part does my Higher Power play in my service efforts?

240 • Why can’t my service efforts be effective without practicing spiritual principles?

241 • Why is it so important that we reach the conscience of the group?

242 • How does our group decisions affect the Fellowship as a whole?

243 • How do my service efforts affect the Fellowship as a whole?

244 When we practice Steps and apply principles, we develop a conscience, an awareness

245 of our behavior and its effects on others and ourselves. This conscience is a reflection of our

246 relationship with a Higher Power. It reflects the expression we receive from the God of our

247 understanding and our commitment to follow that guidance. Whenever we come together in

DRAFT OF INTRODUCTION AND TRADITION ONE Including Revisions from LSRSC Literature Committee Meeting October 2000

248 our groups and apply these same principles, a collective conscience exists. Our relationship

249 with a loving Higher Power, when consulted regularly, guides us in fulfilling our primary

250 purpose while preserving our unity and common welfare.

251 • How are the principles of my personal recovery reflected in service?

252 • How am I willing to be guided by my Higher Power?

253 • How can I keep my personality out of service?

254 Group conscience reflects a collective adherence to spiritual principles. The conscience of a

255 group takes shape and is revealed when its members take the time to talk with each other about their

256 personal needs, the needs of the group, and the needs of NA as a whole. Each member draws upon his

257 or her relationship with a Higher power when sharing with the group. As members listen carefully to

258 each other and consult their personal understanding of a loving God, something happens: Solutions

259 appear that consider the needs of everyone concerned. In developing a group conscience, a clear

260 mutual understanding or consensus arises. Based upon the understanding gained by sharing group

261 conscience, a group may move on to a vote in order to make decisions.

262 Only when we listen for direction of our Higher Power are we able to hear it. The conscience

263 of a group is most clearly expressed when every member is considered an equal. A Higher Power

264 works through all of us, regardless of clean time or experience. Group conscience always exists, but

265 we are not always willing or able to hear it or allow its expression. Hearing group conscience may take

266 time and patience. A flexible approach invites a loving Higher Power into our group conscience

267 process.

268 • Why is communication so important in group conscience?

269 • Why is it important that everyone be heard?

270 • How can we find solutions to our daily problems?

271 • Is clean-time a requirement for group conscience? Why?

272 • How important is patience in this process?

DRAFT OF INTRODUCTION AND TRADITION ONE Including Revisions from LSRSC Literature Committee Meeting October 2000

299 Applying spiritual principles

300 Some of the principles that seem to be important in Tradition Two include surrender, faith,

301 humility, open-mindedness, integrity, and anonymity. We begin with surrender to our ultimate

302 authority, the God of our understanding, with whom we have developed a personal relationship. In this

303 case, we surrender to the direction of that Higher Power as it is revealed in our group conscience. We

304 renew our commitment to the common welfare of NA when we place the needs of the fellowship

305 ahead of our own desires.

306 • What does surrender mean in the context of Tradition Two?

307 • How do I know when I have surrendered?

308 • Why is it so important that the needs of the fellowship be met?

309 Faith is our reliance on a loving Higher Power put into action. The application of this spiritual

310 principle lets us surrender to the group conscience with hope instead of fear. It is a constant reminder

311 that our direction comes from a Power greater than our own. We must practice courage in spite of our

312 fears. Our faith is strengthened through the experience of seeing a loving Higher Power work in our

313 fellowship.

314 • Why is it necessary that I have faith in this process?

315 • What happens when I trust our Higher Power?

316 • What is my definition of faith?

317 Humility in practice is the honest assessment of our strengths and weaknesses. That kind of

318 assessment is a necessary principle in our willingness to surrender. Humility prepares us to set aside

319 our personal wishes so that we can effectively serve our fellowship. We look to humility, first, to

320 remind us that we aren’t personally capable of guiding the affairs of Narcotics Anonymous. We are

321 reminded of our source of strength: a loving Higher Power.

322 • What is humility in this context?

323 • Why is humility so important in our group conscience?

324 • How are my strengths and weaknesses shown through humility?

DRAFT OF INTRODUCTION AND TRADITION ONE Including Revisions from LSRSC Literature Committee Meeting October 2000

325 By practicing humility in our efforts to serve, we make room for open-mindedness. We

326 remember that, just as we need the experience of other addicts to recover, so do we need their

327 direction and ideas in order to serve. We learn to actively cultivate our listening skills, using our ears

328 more than our mouths in conversation. When we are open-minded, we hear and accept solutions

329 offered by others in the development of group conscience. Application of this principle teaches us to

330 set aside our prejudices in order to work with others. By practicing open-mindedness, we nurture an

331 attitude of goodwill toward others and become willing to serve with our common good in mind. Only

332 with an open mind can we recognize the guidance of a loving Higher Power.

333 • What is the role of open-mindedness in a group conscience?

334 • How is listening the key to open-mindedness?

335 • What part does humility play in open-mindedness?

336 • How does being open-minded take me out of self?

337 Integrity is the consistent application of spiritual principles, no matter what the circumstances.

338 Leaders who demonstrate this quality inspire our trust. We serve best when we display an honest

339 respect for the trust placed in us by others. Fidelity and devotion to that trust reflect the personal

340 integrity of our servants. When we choose members to serve us, we often look for integrity as a sign

341 that they are trustworthy.

342 • What is integrity?

343 • How do I know when I am practicing integrity?

344 • What part does honesty play in integrity?

345 The spiritual principle of anonymity reminds us that we are all equal in Narcotics Anonymous.

346 No one member or group has a monopoly on knowledge of a Higher Power’s will. We practice

347 anonymity by offering our love, attention, and respect to everyone, regardless of our personal feelings

348 toward any individual. Every member has a part in the development of group conscience. We are all

349 equal in the expression of a conscious contact with a Higher Power of our understanding.

350 • What is the relationship between anonymity and the group conscience?

DRAFT OF INTRODUCTION AND TRADITION ONE Including Revisions from LSRSC Literature Committee Meeting October 2000

377 The Third Tradition helps NA offer recovery to so many addicts by freeing us from having to

378 make judgment about prospective members. It eliminates the need for membership committees or

379 applications. We are not asked to make decisions about anyone’s fitness for recovery. Since the only

380 requirement for membership is a desire to stop using, we as members have no reason to judge each

381 other.

382 • What is the requirement for membership in Narcotics Anonymous?

383 • Who determines membership in Narcotics Anonymous?

384 • As members of NA, do we have the right to judge who can or cannot be members? Why?

385 • How have I judged others in their search for membership?

386 Desire is not a measurable commodity. It lives in the heart of each individual member.

387 Because we can’t judge the sole requirement for membership, we are encouraged to open wide the

388 doors of our meetings to any addict who wishes to join. We are asked to extend to others the care and

389 concern that helped each of us find a sense of belonging. The Third Tradition helps NA grow by

390 encouraging us to welcome others unconditionally.

391 • What happens when I try to measure the desire of others?

392 • Who decides if I can be a member in Narcotics Anonymous?

393 • How does the Fellowship grow as a result of the Third Tradition?

394 • How can I extend care and concern to foster a sense of belonging in newcomers?

395 Membership is a personal decision reached by each individual. We can do a lot to allow

396 addicts the freedom to make that decision and reaffirm their commitment to recovery. We can help

397 them feel comfortable in our groups by greeting them at the door, sharing with them before or after the

398 meeting, and exchanging telephone numbers. We try to make sure that any addict who attends our

399 meeting is not turned away. To the extent that it’s possible, we choose the most accessible location for

400 our meetings. We choose a format that reflects an invitational tone to everyone regardless of age, race,

401 sexual identity, creed, religion or lack of religion. Most of all, we encourage every addict to keep

402 coming back.

DRAFT OF INTRODUCTION AND TRADITION ONE Including Revisions from LSRSC Literature Committee Meeting October 2000

403 • Why is it so important that I generate an atmosphere of recovery?

404 • What is an invitational tone?

405 • What part can I play in this process?

406 • What are some other things I can do to help the newcomer feel welcome?

407 The strength of any member’s desire is not necessarily connected to any outside circumstance.

408 What makes one addict stay clean while another returns to using? No one of us can judge whom will

409 stay to recover and whom will return to active addiction. There are no guarantees based on types of

410 drugs used or using history. We cannot predict a higher success rate for addicts of a certain age, or

411 those who used for a certain number of years, or women over men, or any other external factor. Just as

412 we are not capable of measuring another’s desire to stay clean, neither are we equipped to decide who

413 should join. We offer welcome instead of judgment.

414 • Why are members backgrounds not a factor in their chances for recovery?

415 • What happens when I place expectations on another’s chance for recovery?

416 • Does it matter what my drug of choice was? Why?

417 • Why is it impossible for me to determine who will stay clean?

418 We look for ways to help, we encourage each other not to judge. Our task is to fan the flame

419 of desire, not dampen it. Any addict who walks into a meeting, even a using addict, displays a level of

420 willingness that cannot be discounted. While maintaining an emphasis on the importance of total

421 abstinence, still-using addicts are welcomed into our meetings with special encouragement to keep

422 coming back. Many recovering addicts do not have access to regular meetings because of

423 incarceration, geography, physical disability, or employment. These addicts are members in every

424 respect as long as they have the desire to stop using, and they are entitled to the same consideration

425 and support as any other member.

426 Addicts attend their first meeting for many reasons. Our motives for coming to NA aren’t

427 particularly important. The desire to stop using may not be clearly realized; it may be no more than a

428 subtle yearning for relief from pain. But that yearning often drives us to seek solutions we might

DRAFT OF INTRODUCTION AND TRADITION ONE Including Revisions from LSRSC Literature Committee Meeting October 2000

455 decision to join Narcotics Anonymous. Then, once we've made that decision, we need to follow it with

456 a commitment to the principles of NA. With that commitment, we set ourselves squarely on the road

457 of recovery.

458 • What does being a member of Narcotics Anonymous mean to me?

459 • What does commitment mean in the context of the Third Tradition?

460 • Why is it important for me to continue to identify myself as an addict?

461 Applying spiritual principles

462 The Third Tradition encourages freedom from judgment. It leads us on the path of service

463 toward an attitude of helpfulness, acceptance, and unconditional love. As we’ve seen in the previous

464 Traditions, our path of service arises from the application of principles. Some of the principles that

465 support this Tradition include tolerance, compassion, anonymity, and humility.

466 Tolerance reminds us that judgment is not our task. The disease of addiction does not exclude anyone.

467 NA, likewise, cannot exclude any addict who desires to stop using. We learn to be tolerant of addicts

468 from different backgrounds than ours, remembering that we are not better than any other addict in a

469 meeting.

470 Addiction is a deadly disease. We know that addicts who don’t find recovery can expect

471 nothing better than jails, institutions, and death. Refusing admission to any addict, even one who

472 comes merely out of curiosity, may be a death sentence for that addict. We learn to practice tolerance

473 of addicts who don’t look like us, think like us, or share like us. We teach by example. Pressuring new

474 members to talk or act like we do may send them back to the streets. It certainly denies them the right

475 to recover and learn in their own way.

476 • How can we practice tolerance as a group?

477 • What does tolerance mean to me as a member?

478 • What can I do as a member to show tolerance?

479 • How can intolerance affect both the individual and the group as a whole?

DRAFT OF INTRODUCTION AND TRADITION ONE Including Revisions from LSRSC Literature Committee Meeting October 2000

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1 NARCOTICS ANONYMOUS GUIDE TO THE TWELVE TRADITIONS

2 “We keep what we have only with vigilance, and just as freedom for the individual comes

3 from the Twelve Steps so freedom for the group springs from our Traditions. As long as the ties

4 that bind us together are stronger than those that will tear us apart, all will be well. Understanding

5 these Traditions comes slowly over a period of time. We pick up information as we talk to

6 members and visit various groups. It usually isn’t until we get involved with service that someone

7 points out that personal recovery depends on N.A. unity, and that unity depends on how well we

8 follow our Traditions. The Twelve Traditions of N.A. are not negotiable. They are the guidelines

9 that keep our Fellowship alive and free.”

10 “By following these guidelines in our dealings with others, and society at large, we avoid

11 many problems. That is not to say that our Traditions eliminate all problems. We still have to

12 face difficulties as they arise: communication problems, differences of opinion, internal

13 controversies, and troubles with individuals and groups outside the Fellowship. However, when

14 we apply these principles, we avoid some of the pitfalls. Many of our problems are like those that

15 our predecessors had to face. Their hard won experience gave birth to the Traditions, and our own

16 experience has shown that these principles are just as valid today as they were when these

17 Traditions were formulated. Our Traditions protect us from the internal and external forces that

18 could destroy us. They are truly the ties that bind us together. It is only through. understanding

19 and application that they work.”

20 It is very important that we understand and abide by our Traditions. The very survival of

21 our Fellowship is at stake. By these principles we are committed to one another, not only to those

22 addicts who are here but those yet to come. The Traditions were built upon anonymity, the

23 spiritual foundation from which we grow. Applying the Traditions is an obligation to us all.

24 Despite our personal views or feelings, we must keep our Traditions first. This guide is designed

25 to help us understand the Traditions and to work through any differences that we might have.

26 TRADITION ONE

27 “Our common welfare should come first; personal recovery depends on N.A. unity.”

28 Narcotics Anonymous is more than just the meetings we attend. We are part of a greater

29 whole. We share an equal membership in NA, and we all have an interest in maintaining the unity

30 that underlies its common welfare. Unity is the spiritual link that joins thousands of members

31 around the world in a spiritual fellowship that has the power to change lives.

32 One way to look at placing our common welfare first is to say that each of us is equally

33 responsible for NA’s well being. In our recovery, we have found that living clean is difficult

34 without the support of other members. Our individual recovery depends on meetings that take

35 place regularly, other recovering addicts who participate and sponsors who share with us how to

36 stay clean. Even members who can’t get to meetings depend on the support of fellow addicts.

37 They maintain contact through phone calls, letters, and NA loner groups. As individual members

38 rely on support of the Fellowship for survival, so NA”s survival depends on its members.

39 How would you define unity in relation to our common welfare?

40 How do I place the welfare of Narcotics anonymous first?

41 As an individual member, what are my responsibilities to NA?

42 How can I promote unity within the Fellowship?

43 How can lack of unity affect my personal recovery?

44 How will unity as described in the Traditions help me in my personal recovery?

45 Our First Tradition encourages not only our members but also our groups to place our

46 common welfare first. Most groups conduct most of their affairs on their own. In attending to the

47 details of their daily routines, autonomous NA groups may lose sight of the bigger picture. In the

48 larger frame, each group is a strand in the supporting fabric of Narcotics Anonymous as a whole;

74 In what way does my personal recovery depend on the unity of NA?

75 What can I do to better serve NA as a whole?

76 NA unity begins with our recognition of the therapeutic value of one addict helping

77 another. We help each other in different ways. Sometimes we help each other one-on-one, as in

78 sponsorship, or we may help each other by participating in the formation of new meetings to make

79 NA accessible to more addicts. Many groups are formed when members of a more established

80 group help to start another group. Sharing the responsibility enhances our common welfare and

81 creates unity among NA members who work together. Groups flourish with the loving support of

82 addicts helping addicts. We strengthen our unity by participating in each other’s recovery.

83 How can one addict helping another addict strengthen the unity of NA?

84 What are some ways in which I can participate in each another’s recovery?

85 In what ways can I reach other addicts?

86 Communication goes a long way toward building and enhancing our common welfare.

87 With an attitude of open-mindedness, we seek to understand other perspectives. Reports may tell

88 us a lot about what’s happening in other groups or areas, but our common welfare depends on

89 more than just information. True communication involves an effort on our part to “listen” as we

90 read or hear reports, seeking a better understanding of the needs and problems of both our own

91 group and other groups, wherever they may be. Encouraging each member to speak openly from

92 the heart enhances our ability to work together. Regular reports, thorough discussion, and active

93 listening lead us to the kind of understanding that helps us find creative solutions that benefit us

94 all. Today’s decisions may affect tomorrow’s members. When we think of solutions to our current

95 problems, it’s not hard to consider the needs of our group, our area, our region, or even the

96 worldwide Fellowship. But it’s also important to remember the “unseen member” in our

97 discussion-the member yet to come. When we work to ensure the vitality of NA, we’re not

98 working just for ourselves but for those yet to join us.

99 Why is communication so important to us as a Fellowship?

100 Why is open-mindedness necessary to our common welfare?

101 Why is it imperative that we always have the group's conscience?