I have been trying to serve AA in various ways since I
joined on 24 July 1993. I had been attending AA since January/February 1993,
but my joining date reflects when I fully committed. My first assignments
included tea and literature at meetings I attended. Since then, I have served
at numerous groups, intergroups, and regions, on a national sub-committee, and at
conference, amongst other settings. Over this time, I have undertaken many
roles, both internal to AA and outward-facing. I have decided to write down the
service ethos I have developed, which represents the ideals I strive to embody,
although I am the first to admit that I do not always succeed. These
considerations are free for anyone to use, either as a guide to their own
future service, or as a checklist for inventory when a service assignment has
generated problems. A comparison between these ideals and my own past conduct
can be revealing and instructive.
General principles of service
As a servant I serve. I do not govern. I perform tasks for
those I serve. These tasks are delegated to me through the conscience of the
group I serve. I then take initiative, act swiftly, consult others if input is
required, ask others if help is required, and produce the output to the best of
my ability promptly, and certainly by any agreed or implicit deadline. I do not
need to be chased: I perform my function at first request. I provide regular
progress reports and final reports to all concerned. When I produce output for
those I serve, I am open to their feedback on whether the output matches what
they need, and if it does not, I reperform the work or adjust the process for
future tasks, as appropriate. I document my process for those who succeed me.
Who is in charge?
I am not in charge of those I serve: the Higher Power is in
charge, speaking through the group conscience, and ultimately through those who
delegate to me. When a job is presented to me, if I am capable, if I have the
capacity, and if it is suitable, I perform it. I do not need to judge the task.
I am reminded by my sponsor that Step Three asks me to help the rest of God’s
children get their Heart’s Desire. I am in no position to judge what that
Heart’s Desire is: as long as it harms no one, I do what is asked of me. It is
sometimes appropriate to discuss a delegated task with the delegator, and
sometimes I disagree with the delegator. On those occasions, I may quietly
present my view, but the right of decision lies with the delegator, not me, as
the delegator is answerable to those they serve, not to me. If I am unable or
unwilling to perform a role or task, I decline politely, offer an explanation
only if asked, and swiftly make way for another trusted servant. I do not usurp
the delegator’s role or hog a role in which I am inactive or only partially
active.
Delegators
I recognise that delegators have differing styles, and I am
flexible and fit myself to their style rather than seeking to fit them to mine.
No individual has unqualified authority over me: the delegator is subject to
spiritual principles (including those contained in the Twelve Traditions and
the Twelve Concepts), the demands of the task or role, their own duty to those they
serve, and their own ultimate authority: the Higher Power.
Process and outcome
I recognise that process is important but is there to serve
outcome: in fast-moving situations, particularly as deadlines or events
approach, pragmatic considerations can require flexibility, simple solutions,
compromise, and teamwork, at the cost of formal process and delineation of
responsibilities, remembering that Tradition Nine suggests we be no more
organised than strictly necessary. When tasks are delegated to me, I do not own
them, but I do have right of decision on how to perform the task. The task is
held by me in trust for those I serve. That means that the task may change,
expand, or contract, and that requires my flexibility. I have right of decision over my process to achieve the outcome or product wanted by the delegator, but not over the outcome or product.
Service structure—the upside-down triangle
As I proceed down through the structure, I serve the layer
above. The GSR serves the group. The intergroup serves the groups. The regions serve
the intergroups. The conference serves the regions. The General Service Board
serves the conference. The incorporated bodies, staffs, consultants, and
sub-committees serve the General Service Board. The relationships are ones of
service not governance. I proceed ‘down’ through the structure, not ‘up’.
Administration
Good service requires administrative excellence. This means
that all necessary information must be at my fingertips and up to date, in
documents or other formats that are easily distributable, and the information
belongs to the fellowship, not to me: if the information is asked for, I give
it promptly and at first request, provided there is no material reason to
withhold it. I do not need to judge the person’s need: their belief they need
the information is sufficient.
Timeliness
‘Prompt’ usually means now or within 24 hours—most service
tasks take minutes not hours. If I do not act promptly, I am holding up other
people’s service work. I am to keep my service in-tray at or near zero. With
longer projects that require extensive work, pauses to maintain objectivity,
and prayerful consideration, I schedule daily or weekly slots to ensure that
even large projects are completed swiftly and well ahead of agreed and implicit
deadlines.
Written work
I compose documents and correspondence to professional
standards, free of typographical or orthographical errors, and with
punctuation, layout, and other text treatments in accordance with a standard
style guide (I use the Oxford Style Guide, but simpler guides are also
available, as are online guides to writing reports, agendas, and minutes, the
chairing of meetings—e.g. Robert’s Rules of Order, and other
administrative tasks). My aim: every word should be well chosen; every sentence
should be well constructed; the message should be crystal clear to any reader,
complete, yet free of superfluous material. Style should be formal but not
pompous. I place myself in the shoes of the reader and ask myself what the
reader would understand from what I have written. It should be carefully
proofread, more than once, and presented impeccably, and in such a way as to
meet the needs of the user. Formatting, presentation, and other text choices
should be logical and consistently applied.
Comment and review
When I am called upon to comment on others’ output, for
review or other purposes, I refrain from making personal comments about the
individual, instead focusing on output, and whether that output meets the needs
of those it serves. I do not speculate about process, capability, commitment, or
other matters personal to the individual. I comment on important items only,
refraining from micromanaging minor detail, bearing in mind that some detail is
always important: dates, times, and locations; ambiguous, misleading, or
contentious material; personal data or anonymity breaches.
At the appropriate time and when invited, I suggest how
things could be done better or differently in the future rather than
criticising how things were done in the past. Where possible I share through
the prism of experience and cite Traditions, Concepts, and principles contained
in the book Alcoholics Anonymous.
Workload and rotation
If I am keen to take up a new service assignment, I ask myself:
am I fulfilling my current service assignments to the absolute best of my ability,
maximising input in roles with flexible scope and content (e.g. public
information roles), easily outperforming the average, and completing all tasks
delegated in a timely way? If not, I devote the spare capacity into perfecting
the current role. I see my role through to its natural term but if my
circumstances change materially I am free to go at any time provided I hand
over to the next incumbent, sharing everything I have learned.
Charing and delegation
When chairing or delegating: I am clear about deliverables
and deadlines and about the scope of discretion left to the serving member; I
share the principles contained in these guidelines, where relevant,
particularly with regard to flexibility, pragmatism, the prioritisation of
outcome over formal process, and the Tradition Nine principle of avoiding
excessive organisation. I listen to grievances or complaints, adjust procedures
going forward, and apologise where necessary. I keep the focus of such
discussions on future improvement not past wrong. Oral discussion can be best
but for clarity must be followed by written confirmation. At all times I bear
in mind unity and the needs of those the service serves.
The spirit and the law
Discussions can easily become bogged down in legal argument,
referencing AA literature, the Twelve Traditions, and the Twelve Concepts. I try
to retain clarity and purity of vision and sincerity of purpose. I aim to seek,
with others, the good of all, untainted by personal ambition or the desire to
be right for its own sake. References guide, but God speaking through the group
conscience pulls rank. It is the spirit of the law not the letter of the law
that must prevail. I try to avoid heated argument, remembering that right thought,
words, and actions flow from peace, and peace flows from union with God.
Study
I read the books Twelve Steps and Twelve Traditions
and Language of the Heart, Bill W.’s essays on the Twelve Concepts, and
the Service and Structure Handbooks for AA in Great Britain. I reread these and
study the Twelve Traditions and Twelve Concepts—privately and with others—both
as they apply to service and as they apply more broadly as a set of principles
for living. I share my knowledge and experience with sponsees.
Big Book quotations
‘My friend had emphasized the absolute necessity of demonstrating
these principles in all my affairs. Particularly was it imperative to work with
others as he had worked with me. Faith without works was dead, he said. And how
appallingly true for the alcoholic! For if an alcoholic failed to perfect and
enlarge his spiritual life through work and self-sacrifice for others, he could
not survive the certain trials and low spots ahead. If he did not work, he
would surely drink again, and if he drank, he would surely die. Then faith would
be dead indeed. With us it is just like that.’
‘My wife and I abandoned ourselves with enthusiasm to the
idea of helping other alcoholics to a solution of their problems. It was
fortunate, for my old business associates remained sceptical for a year and a half,
during which I found little work. I was not too well at the time and was
plagued by waves of self-pity and resentment. This sometimes nearly drove me back
to drink, but I soon found that when all other measures failed, work with
another alcoholic would save the day. Many times, I have gone to my old
hospital in despair. On talking to a man there, I would be amazingly lifted up
and set on my feet. It is a design for living that works in rough going.’
‘All of us spend much of our spare time in the sort of
effort which we are going to describe. A few are fortunate enough to be so
situated that they can give nearly all their time to the work.’
‘Our very lives, as ex-problem drinkers, depend upon our
constant thought of others and how we may help meet their needs.’
‘Our real purpose is to fit ourselves to be of maximum service
to God and the people about us.’
‘Every day is a day when we must carry the vision of God’s
will into all of our activities. “How can I best serve Thee—Thy will (not mine)
be done.”’
‘We usually conclude the period of meditation with a prayer
that we be shown all through the day what our next step is to be, that we be
given whatever we need to take care of such problems. We ask especially for
freedom from self-will and are careful to make no request for ourselves only.’
‘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.’
‘Suggest how important it is that he place the welfare of
other people ahead of his own.’
‘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. It may mean the loss of many nights’ sleep, great interference with
your pleasures, interruptions to your business. It may mean sharing your money
and your home, counselling frantic wives and relatives, innumerable trips to
police courts, sanatoriums, hospitals, jails, and asylums. Your telephone may
jangle at any time of the day or night. Your wife may sometimes say she is
neglected. A drunk may smash the furniture in your home or burn a mattress. You
may have to fight with him if he is violent. Sometimes you will have to call a
doctor and administer sedatives under his direction. Another time you may have
to send for the police or an ambulance. Occasionally you will have to meet such
conditions.’
‘Both saw that they must keep spiritually active. One day
they called up the head nurse of a local hospital. They explained their need
and inquired if she had a first-class alcoholic prospect.’
‘Though they knew they must help other alcoholics if they
would remain sober, that motive became secondary. It was transcended by the
happiness they found in giving themselves for others. They shared their homes,
their slender resources, and gladly devoted their spare hours to
fellow-sufferers.’
‘A year and six months later these three had succeeded with
seven more. Seeing much of each other, scarce an evening passed that someone’s
home did not shelter a little gathering of men and women, happy in their
release, and constantly thinking how they might present their discovery to some
newcomer. In addition to these casual get-togethers, it became customary to set
apart one night a week for a meeting to be attended by anyone or everyone
interested in a spiritual way of life. Aside from fellowship and sociability, the
prime object was to provide a time and place where new people might bring their
problems.’
‘I spend a great deal of time passing on what I learned to
others who want and need it badly. I do it for four reasons: 1. Sense of duty. 2.
It is a pleasure. 3. Because in so doing I am paying my debt to the man who
took time to pass it on to me. 4. Because every time I do it I take out a
little more insurance for myself against a possible slip.’
‘The example that they and Bill W., whose visits to Akron were
fairly frequent, set for me of service to their fellow men imbued me with a
great desire to emulate them.’
‘I got deeply involved in A.A. service because you told me
if I did, I would never have to drink again. You said as long as I put A.A.
first in my life, everything that I put second would be first class.’
‘I was also told that my purpose here on earth was to be of
maximum service to God and the people around me’
‘[O]lder members told me that service would keep me sober,
so I tried it. It worked.’
‘A.A. has given me serenity of purpose and the opportunity
to be of service to God and to the people about me, and I am serene in the
infallibility of these principles that provide the fulfilment of my purpose.’