[b:f5d153693f]The twelve steps above have some very confusing typos, ones that may obscure the intent of the steps.[/b:f5d153693f]
Here they stand corrected:
1. We admitted we were powerless over alcohol ? that our lives had become unmanageable.
2. Came to believe that a Power greater than ourselves could restore us to sanity.
3. Made a decision to turn our will and our lives over to the care of God as we understood Him.
4. Made a searching and fearless moral inventory of ourselves.
5. Admitted to God, to ourselves and to another human being the exact nature of our wrongs.
6. Were entirely ready to have God remove all these defects of character.
7. Humbly asked Him to remove our shortcomings.
8. Made a list of all persons we had harmed and became willing to make amends to them all.
9. Made direct amends to such people wherever possible, except when to do so would injure them or others.
10. Continued to take personal inventory and when we were wrong promptly admitted it.
11. Sought through prayer and meditation to improve our conscious contact with God, as we understood Him, praying only for knowledge of His will for us and the power to carry that out.
12. Having had a spiritual awakening as the result of these steps, we tried to carry this message to alcoholics, and to practice these principles in all our affairs.
[b:f5d153693f]I have been told by at least two people here that the worked with AA in tandem with other social services organizations.
It doesn't seem fair to me for you to say that, and then not tell us exactly what trainig for that type of work entailed, or which organizations you were exposed to.[/b:f5d153693f]
Would you please tell me when this work was done, if you received training in recovery and what kind, whether or not this training included being informed about alternatives to AA, and, if so, which ones.
[b:f5d153693f]I hate to have to base my opinions only on what I have found outside of the forum on the internet, as I have been doing, especially when I keep being told that my sources are not acceptable experts.[/b:f5d153693f]
I would really like to hear first-hand from someone who has been involved with AA through other social service programs and organizations.
[b:f5d153693f]RRmoderator, would you please elucidate?[/b:f5d153693f]
My work during the 1980s included years spent on staff at a social service agency. There were alcoholics that came to the agency for help and we sponsored a support group, to some extent based upon the 12-step model.
It was very successful and the community appreciated it.
My work also included working with Jewish prisoners that were drug addicts, alcoholics etc. Many were helped by 12-step programs.
As a staff member of Jewish Family Service in the 1980s and coordinator of its Jewish Prisoner Program for Arizona, I dealt extensively with AA.
Many of the Jewish prisoners had drinking or drug problems and went to either AA or NA as a support group.
I attended some meetings to find out what they were like anonymously and saw nothing wrong or supect.
[b:f5d153693f]During your involvement with prisons and family service did you also participate in any of the alternatives?
[b:f5d153693f]You have stated that these alternatives are available to those who object to the religious content of AA.[/b:f5d153693f]
I am attempting to ascertain whether or not this was the case in your experience, and what the time frame was.
Does you have any recent experience with referring clients os social service agencies to various forms of recovery, faith-based or otherwise.
Do you know first hand whether or not secular alternatives are more accessable at present through these agencies?
[b:f5d153693f]easydoesit, I am interested in hearing of your experience as well:[/b:f5d153693f]
I have attended many AA meetings as part of my professional training, but am by no means an expert.
I have found recent writings by professionals in the mental health field addressing these issues, and so far, that is all I have to base my opinions on.
A Better Meeting
Mark Dombeck, Ph.D.
Updated: Jul 1st 2006
The question of coercion needs to be addressed. I'm thinking that this is not something that really is within AA's control (whether or not people are mandated to join them). This is a legal issue, instead. Personally, I'd like to see a whole lot more public money be put into professional treatment programs based on sound scientifically based principles, and for courts to mandate people into such programs. This isn't entirely practical, however. This money is just never made available at the level where enormous numbers of people can be helped on a daily drop-in basis, and hence AA is pushed because it is ubiquitous.
Anyway, those are my thoughts for what they are worth. I'll put the questions to you again, because I am interested in your answers to them more than my own: What would a useful alternative to AA look like? What parts of AA are useful and should be incorporated into this new alternative, and what parts need to be left behind? What reforms and innovations should be added so that the resulting program is more useful to its members?
Providers should recognize that denial is an inherent part of the problem. Patients often do not have insight as to the seriousness and scope of the problem. Abstinence may be a goal of the program but should not be a precondition for entering treatment. If dually diagnosed clients do not fit into local Alcoholics Anonymous (AA) and Narcotics Anonymous (NA) groups, special peer groups based on AA principles might be developed.
For the Warner III and O'Connor courts, the presence or absence of choice between secular and religiously-oriented self-help groups was decisive.
Therefore, a probation referral system that offered both secular and religiously-oriented rehabilitation programs to probationers might not violate the Establishment Clause if the overall system were neutral.
Many probation referral systems, however, either do not provide a secular option, or, if they do, they do not endorse it as strongly in word and deed as they support the nonsecular program (AA).
Many probation referral systems, however, either do not provide a secular option, or, if they do, they do not endorse it as strongly in word and deed as they support the nonsecular program