December 19 in A.A. History

In 1922, Lt. Junius C. and Marjorie Dickerson were married in Pike County, Mississippi. He would become a founder of Alcoholics Anonymous in Jacksonville, Florida.

In 1939, Kaye M., a nonalcoholic, held the first A.A. meeting in Los Angeles, California, at her home on Benecia Street in Westwood.
    Kaye became involved with A.A. earlier in the year while trying to help her ex-husband, Ty, get sober. She visited Akron and New York City, attending meetings and talking with members, including Bill W. in New York. After divorcing Ty and returning to Los Angeles by freighter via the Panama Canal, she began spreading the word about A.A. to newspapers and public officials. She fell in with two other nonalcoholics who were trying to help parolees get and stay sober: Genevieve Dodge, a social worker, and Johnny Howe, a psychologist. They had persuaded the Superior Court to allow them to treat alcoholics at Los Angeles County General Hospital [below, c. 1931] Kaye taught them A.A. from her experience and from the Big Book, Alcoholics Anonymous, which she had brought with her. Early successes included Barney H. (or B.) and Hal S.
    Then in December, Chuck and Lee T., members of New York City A.A., visited Los Angeles. Bill W. had given them Kaye's number and they looked her up. Kaye decided it was time to have an A.A. meeting in Los Angeles, which was held on this date. Besides Kaye, Johnny Howe and three other social workers, there were Chuck and Lee T., Barney and Ethel H., Hal S., Chauncey and Edna C., Joy S., Dwight S. and Walter K. Kaye telegraphed news of the meeting—“Los Angeles held its first meeting tonight. Fifteen present.”—to Bill W. in New York.

 

December 18 in A.A. History

In 1917, the U.S. Senate voted 47–8 in favor of a joint resolution to override President Wilson's veto of the Volstead Act; the House had passed the same resolution the day before. The Volstead Act, officially known as the National Prohibition Enforcement Act, would amend the Constitution to prohibit “the manufacture, sale, or transportation of intoxicating liquors within, the importation thereof into, or the exportation thereof from the United States and all territory subject to the jurisdiction thereof for beverage purposes.”^* It then went to the 48 states for ratification. On 9 January 1919, Nebraska would become the 36th state to ratify it, and one year later, on 9 January 1920, it would become the 18th Amendment.
^* Note that it did not prohibit consumption, possession, or production for personal use.

In 1934, Bill W. was discharged from Charles B. Towns Hospital for the last time. The charge for his one-week stay was $125 [~$2,945 in 2024], paid in advance by his brother-in-law, Dr. Leonard V. Strong.

In 1952, ector C. wrote to the General Service Office (G.S.O.) in New York City from Buenos Aires, Argentina, asking for help. Hector had been in treatment for alcoholism there since September. His letter immediately sparked a lively and ongoing correspondence, primarily with staff member Ann M., whom Hector came to consider his sponsor. (At one point, Ann M.’s first letter was framed and displayed in Buenos Aires to commemorate the birth of A.A. in Argentina.)

December 17 in A.A. History

In 1895, Florence Rankin, author of “A Feminine Victory” in the 1^st edition of Alcoholics Anonymous, was born.

 In 1937, Bill W. wrote to Rev. Willard “Dick” S. Richardson, who handled John D. Rockefeller’s Jr. private charities and was Rockefeller’s spiritual advisor and close friend:

The problem is how best to get our message to the great number… if they only knew. How… to preserve sound spiritual construction, simplicity and spontaneity, at the same time making our experience as widely and quickly available as possible, is the conundrum.

In 1949, The Herald Saturday Magazine (Melbourne, Victoria, Australia) published John Holden’s article, “Drunkards have found the sober road” [right]. It filled almost half of page 15, and included both a photograph of Lillian R., the Hollywood actress who, with her husband “Jack” McG., helped start Melbourne’s first permanent A.A. group on 13 October 1947. At the bottom of the article there was a cartoon from “‘The Grapevine’ journal of Alcoholics Anonymous.”

 

December 16 in A.A. History

In 1934, [15th? 17th?] “Ebby” T. returned to Towns Hospital to see Bill W., who had had his “white light” spiritual experience two nights earlier. Ebby took Bill through some of what would eventually become Steps—the 3rd through the 8th—and gave Bill a copy of William James’ Varieties of Religious Experience.
    Bill later said that he read it “cover to cover,” admitting that it was very difficult reading, but that he understood the content. He would incorporate some of James' ideas into the A.A. program.

December 15 in A.A. History

In 1945, Dr. James “Jim” S., founder of the Washington Colored Group of Alcoholics Anonymous in Washington, D.C., wrote to Bobbie B., National Secretary of the Alcoholic Foundation in New York City,

I wish to state at this time that several of the White group members have visited our group meetings and have taken an active part, many times addressing the group or acting as group leaders. We have found them very inspiring and enthusiastic.

In 1949, a member of Alcoholics Anonymous, presumably from the local Poughkeepsie Group founded in 1946, addressed members of the Duchess County Social Planning Council at a luncheon meeting. The following day’s article “Social Planners Discuss Alcoholism” in the Poughkeepsie Journal (p. 3) read in part:

    Alcoholism is both a physical and spiritual disease and should be treated as a disease…
    The organization of between 80,000 and 100,000 has no opinions and no programs, dealing only with the alcoholic who signifies the desire to stop being one. The individual with whom Alcoholics Anonymous works must be willing to admit that he is an alcoholic needing help.…
    The speaker spoke of two kinds of skeptics, those who cannot understand the spiritual side of the program because of their own materialistic attitudes, and those evangelical persons who believe faith alone can produce a cure.…
    The speaker does not consider an alcoholic ever cured, he is arrested. Judges, he continued, can be of great help in explaining Alcoholics Anonymous, as can policemen. The latter are impressed, he said, when habitual drunks abandon their former habits and voluntarily stay sober. There are five types of drinkers, he said, the occasional social drinker, the heavy social drinker, the habitual drinker, the compulsive drinker who drinks to deaden the pain, or because he wishes to forget, and the alcoholic.
    There is an open meeting of Alcoholics Anonymous at Christ Church every Friday night at 8:30 o’clock.

December 14 in A.A. History

In 1934, [perhaps the 13th] Ebby T. [right] visited Bill W. at the Charles B. Towns Hospital, where Bill had been admitted three days earlier. Ebby again explained the practices of the Oxford Group and may have tried to get Bill to surrender to the care of Jesus Christ.
    After Ebby left, Bill fell into a very deep, dark depression and finally cried out, “I’ll do anything! Anything at all! If there be a God, let him show himself!” He then experienced a blinding light and felt an ecstatic sense of freedom and peace. This was Bill’s spiritual experience (or “hot flash” or “white light” experience, as he later called it).
    When Bill later told Dr. William D. Silkworth, Towns’ medical director, about the event, the doctor replied, “Something has happened to you I don’t understand. But you had better hang on to it.”

December 13 in A.A. History

In 1913, the president of the Kentucky Distiller’s and Distributing Co. in Kansas City, Missouri, W. Franklin, wrote a letter to the Keeley Institute in Dwight, Illinois, a commercial medical operation that offered alcoholics a treatment known as the Keeley Cure or the Gold Cure from 1879 to 1965. It read:

Gentlemen: Our customers are your prospective patients. We can put on your desk a mailing list of over 50,000 individual consumers of liquor. The list is the result of thousands of dollars [$1,000 in 1913 ~$32,000 in 2024] of advertising.
    Each individual on the list is a regular user of liquor.
    The list of names is new, live and active. We furnish this list in quantities at the prices listed below. Remittances to accompany each order.

40,000 to 50,000	$400 [~$12,700 in 2024]
20,000	$300 [~$9,540 in 2024]
10,000	$200 [~$7,050 in 2024]

    We will not furnish this list in lots of less than 10,000. Discontinuance of business January 1 is the occasion for selling our mailing list.

    The Anti-Saloon League responded by publishing the letter in its official journal, The American Issue, with commentary [right].

In 1937, Bill W. and nine other men—Dr. Silkworth of Towns Hospital; Dr. Leonard Strong, Bill’s brother-in-law; and seven other alcoholics—Dr. Bob S., Paul S., Hank P., Ned P., Bill R., Joe T., and Fitz M.—attended a 6 p.m. dinner given by John D. Rockefeller, Jr. in the executive dining room at 30 Rockefeller Plaza. Although Mr. Rockefeller did not attend, the Rev. Willard “Dick” Richardson did. He brought select Rockefeller associates: Albert Scott, A. LeRoy Chipman, and Frank Amos. After dinner they adjourned to the boardroom next to John D.’s office. Bill was told that he was sitting in the seat just vacated by Mr. Rockefeller himself. The dinner and meeting lasted five hours, until 11 p.m.
    On his way out, Amos caught up with Bill and asked him to take on an alcoholic known to both Amos and Richardson: Jack D. This must have felt like a test to Bill. Nevertheless, Bill agreed to "start work with him, providing [Jack D.] was willing.”

In 1939, [or Dec 20, possibly Nov 29] The Akron “alcoholic squad” withdrew from association with the Oxford Group. Meetings were moved from the home of T. Henry & Clarace Williams to the homes of Dr. Bob and other members. 

In 1941, the first A.A. meeting in Pittsburgh, Pennsylvania was held in Room 152 of the Henry Hotel. It had been arranged by two non-alcoholics, Tim O’Leary and attorney David Janavitz, both of whom had alcoholic employees. Attendees were Si H., Howell J., Jake H., Arch K. and Jim K. In early 1941, the group would move to the downtown YMCA on Wood St. They would soon have to vacate the “Y” as space was needed for servicemen preparing for war. The group would move half a dozen more times in its first few years.

In 1949, in a letter to Jack Alexander, Bill W. first wrote down a description of how he had written the Twelve Steps 11 years earlier. Almost two years earlier, he had described this verbally to Paul H., who almost immediately dictated his recollection.

December 12 in A.A. History

In 1865, Ella A. Brock and Gardner F. Griffith were married in Dorset, Vermont, by Rev. W. W. Whitney. They would have three children: Clarence H. (’67), Emily E. (’70?), and Amelia B. (’76). Emily would give birth to Bill W.

In 1890, William “Bill” D. was born in Bardwell, Kentucky. He would sober up in June 1935 at Akron Ohio’s City Hospital with the help of Bill W., Dr. Bob S., and possibly Edgar R. His story, “Alcoholic Anonymous Number Three” appears in the 2nd, 3rd and 4th editions of the Big Book, Alcoholics Anonymous.

In 1937, Bill W. held a “set up meeting” the night before a group of alcoholics—chosen by Bill—were to attend a Monday dinner given by John D. Rockefeller, Jr.. The attendees were Lois W.^*, Dr. Bob S., Paul S., Hank & Kathleen^* P., Ned P.^†, Bill R., Joe T.^‡, and Fitz M. There is no known record of what transpired.
^* Nonalcoholic
^† Ned had recently joined the New York Group. Hank had given him a job at Honor Dealers, but he wouldn’t stay sober long, and would turn out to be a con man, relieving the Parkhursts of “a car, a new suit, and some of Hank’s papers” within a couple of months.
^‡ Joe had been associated with the New York Group since 1936, but had vacillated between drinking and sobriety; he was apparently deemed sober enough at this time to be invited to the dinner.

In 1940, an A.A. meeting was held in St. Louis, Missouri, the first in the city. After returning from his meeting with Bill W. at the 24th St. Clubhouse in New York City, Father Ed Dowling was contacted by F., who said his son-in-law had a drinking problem. Of course, it was F. himself who had the problem and needed help. With Father Ed’s help and encouragement, F. gathered four other prospective members and held the first A.A. meeting in St. Louis—and in the state of Missouri—at the Gibson Hotel, 5883 Enright Ave.

December 11 in A.A. History

Towns Hospital

In 1934, it was a typical winter day in New York City: temperature around 20℉ [-6.7℃], windy and cloudy. After a disastrous day of drinking following an angry fight with his wife, Lois, and all-night subway rides begging for money to buy booze, Bill W. came home to 182 Clinton St., Brooklyn, in the morning. Lois was at work.
    When he saw the damage he had caused by throwing Lois’s sewing machine against the wall during the argument, he became deeply remorseful. Remembering Ebby T.’s success in the Oxford Group, he left a note for Lois explaining that he was on his way to Charles B. Towns Hospital [right] for another round of alcoholism treatment, his fourth. He had 6¢ in his pocket; the trip would cost a nickel. On his way to the subway entrance, he saw a grocery store where his credit was still good and bought four bottles of beer. He arrived at Towns Hospital with a beer in one hand and two philosophy books in the other. He announced to Dr. William Silkworth that he had found the answer. Those beers would be Bill’s last, as he was admitted for the last time to undergo the Towns-Lambert treatment.^*
    For the rest of his life, Bill would give this date as that of his last drink.
^* The treatment that Bill received on each of his four visits to Towns Hospital is, in brief:

• Every hour, day and night, for two days, give a mixture of three herbal extracts: Belladonna (deadly nightshade, 7.4 ml), Hyoscyamus (prickly ash, a trace?) and Xanthoxylum (henbane, 3.7 ml).
• Note that omitting any of these ingredients will interfere with the “cessation of desire” effect (i.e., stopping cravings).
• The dosage depends on how the body reacts to the belladonna. If the face flushes, the throat dries up, and the pupils dilate, stop or reduce the dosage until these symptoms disappear.
  
• BUT it must be continued until these signs appear or the cravings will not disappear completely.
  
• Also, every twelve hours, give a strong laxative of C.C. (Compound Catharic) pills (80 gr. extracti colocynthidis compositi, 60 gr. hydrargyri chloridi mitis, 16 gr. cambogiae and 20 gr. resinae jalapae) and blue mass (typically 34% rose honey, 33% mercury, 25% althea (or hollyhock or marshmallow), 5% licorice and 3% glycerin).
• Once lots of green stools appear, give castor oil to clean out the gut completely.

In 1937, Dr. Bob S. and Paul S. drove from Akron, Ohio to Brooklyn, arriving late in the day. They would be among the alcoholics attending a dinner given by associates of John D. Rockefeller, Jr. the following Monday, two days later.

In 1941, The Dallas Morning News reported that A.A. had formed a chapter in Dallas, Texas.

December 10 in A.A. History

In 1934, having gone—drunk—with Ebby T. to Calvary Church Rescue Mission just three days earlier, and then spending two days at home detoxing, Bill W. came home roaring drunk. This provoked an argument with Lois, who angrily shouted, “You don’t even have the decency to die! You’re crazy! You’re! Crazy!” Bill then picked up her sewing machine and threw it against the wall, terrifying Lois. Bill left, and rode the subways all night, panhandling for money to buy booze. Lois was plagued for a long time with deep regret for her outburst.

In 1975, the first Birds of a Feather (BOAF) Nest (i.e., group) was formed in Seattle, Washington.

Birds of a Feather International is a worldwide network of meetings based on the program of Alcoholics Anonymous. It was established for pilots and cockpit crew members active or inactive in private, commercial or military aviation. BOAF provides AA meetings worldwide (including ZOOM [oops! not what you might think] meetings), a yearly convention, a newsletter and a website for pilots and cockpit crew members in recovery.

December 9 in A.A. History

In 1985, David “Dave” B., 76, died with 40 years of sobriety. In April 1944, he founded the Montreal Group, the first A.A. group in Quebec, and served as a Class B (alcoholic) Trustee from 1962–64. His story, “Gratitude In Action,” appeared in the 4th edition of the Big Book, Alcoholics Anonymous.
    In 1959, Quebec had formed its own literature committee—Les Editions Francaises A.A.—where Dave had played a major role in translating the Big Book and other A.A. materials into French, advising the General Service Office of the difficulties encountered. One result was a French version of the Big Book, le Gros Livre, Les Alcooliques anonymes, which became the basic text for all French-speaking groups around the world.

December 8 in A.A. History

An earlier, probably unmanned, flight

In 1903, test pilot Charles Manly made a second attempt at manned flight in Professor Langley’s heavier-than-air craft. His first attempt in October had resulted in a crash into the Potomac River after a wing apparently clipped the launcher. The plane was still catapulted; still had no landing gear; still had controls only for pitch and yaw; and still had none for roll. On this second attempt, the plane broke apart as it was launched toward the Potomac. Miraculously, Manly again survived.
    Newspapers made great sport of the failures, and some Congressmen harshly criticized the project.
    The Big Book, Alcoholics Anonymous, refers to these events in the chapter “We Agnostics” on page 51.

December 7 in A.A. History

In 1934, Ebby took a drunken Bill W. to the Oxford Group meeting at Calvary Church Rescue Mission after Bill had expressed interest the day before. Bill ended up “testifying” from the podium, perhaps even accepting Jesus Christ as his Savior. Amazingly, on the way home, Bill lost all desire to drink and spent the next two days in his bedroom, tapering himself off alcohol.

In 1949, Sister Ignatia accepted the College of Steubenville’s 1st annual Poverel-lo Medal of St. Francis of Assisi on behalf of “the entire fellowship” of Alcoholics Anonymous, in recognition of its “tremendous contribution… to Humanity.”

In 2022, The United Kingdom’s BBC Two premiered the documentary I’m An Alcoholic: Inside Recovery, in which Alcoholics Anonymous (UK) allowed cameras into meetings for the first time, protecting members’ anonymity with deep-fake image, a troubling visual manipulation technique that might actually have demonstrated a positive use here. (The altered faces were unrecognizable to close friends.) The one-off documentary also looked at the organisation’s roots in the pre-World War II United States and discussed its role in modern society. It also recognized A.A.’s 75th anniversary in the UK. The Guardian called it “a sensitive and impeccably balanced documentary.”

December 6 in A.A. History

In 1934, Ebby T. visited Bill W. for a second time, this time with Sheppard “Shep” Cornell, to talk to Bill about the Oxford Group. Bill was unimpressed by Shep, but his curiosity led him to ask Ebby to take him to Calvary Rescue Mission, the site of regular Oxford Group meetings, where Ebby was staying. Lois later wrote that Ebby visited several times.

In 1939, Herbert “Bert” T., who had a fashionable clothing store on 5th Ave. in New York City, loaned Works Publishing $1,000 [~$22,700 in 2024]. Bill W. had asked for this loan to tide the company over until Morris Markey’s article “Alcoholics and God” appeared in the September Liberty magazine. Bill expected the article to generate interest and sales of the book, Alcoholics Anonymous. Bert’s store was fully mortgaged and he didn’t have the money. So he asked a wealthy Baltimore customer, Mr. Cochran, to loan Works Publishing $1,000 in exchange for the right to buy “a couple thousand” of the books at a “considerable” discount to place in libraries. After hearing what Works Publishing’s balance sheet looked like, he declined. Bert then asked if he would lend the money on the credit of his tailor shop, to which Mr. Cochran readily agreed.

In 1940, Dr. Gilbert “Gib” K. of Milwaukee, Wisconsin, wrote again to the Alcoholic Foundation in New York City requesting contact information for the nearest A.A. groups (Madison, Wisconsin and Chicago, Illinois) and a copy of the book Alcoholics Anonymous, for which he enclosed $3.50 [~$79 in 2024]. More than 6 weeks earlier, on October 23, he had written to the Foundation asking for help. The reply, dated December 3, informed him that the book cost $3.50 and offered to send him contact information for the two nearest A.A. groups if he requested them.

In 1979, Henrietta Buckler Seiberling, 91, a key figure in the founding and development of Alcoholics Anonymous, died at her home in New York City. In 1935 she had opened her home, Stan Hywet’s Gate Lodge in Akron, Ohio, to two alcoholics, Bill W. and Dr. Bob S. From that meeting grew the worldwide movement of A.A., in which she had remained involved until the end of her life.

December 4 in A.A. History

In 1950, Bill W. wrote to Scott B. that one of the compelling motives for wanting to write Twelve Steps and Twelve Traditions was the realization that the original text of the Big Book, Alcoholics Anonymous, had become “frozen”—too “sacred” even for the taste of its principal author: Bill himself.

 December 3 in A.A. History

In 1940, the Alcoholic Foundation in New York City responded to an October 23 request for help from Dr. Gilbert “Gil” K. of Milwaukee, Wisconsin:

As you already know, our work extends far beyond the book itself and is carried on mainly through the efforts of one alcoholic who has recovered in behalf of others. This mutual effort in various localities gradually leads to weekly meetings which are held without dues, fees, or obligations of any sort whatever, merely a desire on the part of AA members, now numbering some 1,500, to aid others similarly troubled. Since you already acknowledge the fact that alcohol is a problem to you, you have already taken the most important step toward a solution. And too, since you are obviously seeking an answer to the problem you are naturally another step closer to reaching an answer. Therefore, if you are at all open minded to the principles and methods of AA you should have little difficulty in solving the problem as we have. We are sorry indeed to advise you that we have no A.A. Fellowship in Milwaukee or its immediate vicinity; the closest to you being located at Madison, Wisconsin or Chicago Illinois. If you are interested in contacting our members at either locality, and it is possible for you to do so, please let us hear from you again and complete information will be forwarded.

December 1 in A.A. History

In 1940, the Sunday Times and Daily Times of Chicago, Illinois, began a four-part series by Nall Hamilton on Alcoholics Anonymous that would generate hundreds of inquiries and bring in many new members.

In 1941, the Columbus Group of Columbus, Ohio moved from the basement of the Columbus Y.M.C.A. to the Southern Hotel. It had grown to 21 members, having been started by six alcoholics just 28 days earlier.

November 29 in A.A. History

In 1945, Universal Pictures released The Lost Weekend. Billy Wilder and Charles Brackett had adapted Charles R. Jackson’s novel of the same name into a hard-hitting film about alcoholism.
    Wilder was drawn to the material after working on an earlier film with a recovering alcoholic who relapsed during their collaboration. The Lost Weekend starred Ray Milland and Jane Wyman, and became a sensation, winning four Oscars (Best Picture, Best Director, Best Screenplay and Best Actor). It was the first film to win both the Academy Award for Best Picture and the Palme d’Or [French for “Golden Palm”], the top prize at the Cannes Film Festival.^* Its realistic portrayal of alcoholism generated favorable publicity for Alcoholics Anonymous, leading three Hollywood studios to offer A.A. as much as $100,000 [~$1.75 million in 2024] for the rights to its own story. The Alcoholic Foundation declined to sell those rights.
^*Only two others have done so since: Marty (1955) and Parasite (2019).

November 28 in A.A. History

In 1934—sometime around this date, which seems to be the most likely date—Ebby T. came to Bill & Lois W.’s home at 182 Clinton St. in Brooklyn and carried his Oxford Group message to a drunk Bill. Their accounts of what happened were very different. The better known account—from “Bill’s Story” in the Big Book, Alcoholics Anonymous—had them at Bill’s kitchen table.
    Both accounts had Bill drinking while Ebby was sober. Bill wrote his account in mid-1938, 3½ years after the event. The following is an edited version of Ebby’s account, from a 1958 recording (24 years later):

    I called him up one night. I didn’t get Bill but I got Lois… and told her what had happened to me. Lois said, “Why don’t you come over to dinner some night?”… and she mentioned a date. I said, “Fine.”
    I went over about half past five… The only person home was an old colored man named [Elias] Green, who I’d known for years; he’s been with the family, Lois’s family that is.… And he said, “They’re both out, both Mrs. and Mr. Wilson are out, but come in.” Pretty soon Bill appeared. He’d been drinking, but he wasn’t too bad.… He made the excuse that he to go get some ice cream and something else for supper. Of course, I knew what he was going after… I’d done it a million times myself.
    Then Lois came in. There was another girl invited because she lived upstairs in an apartment. So we all sat down for dinner. We had dinner then we all moved upstairs (in those houses back there in the East most living rooms are on the 2nd floor).
    After a little hemming and hawing, Lois said, “Well, let’s hear about yourself.” So I started in. I guess they got me wound up and I guess I talked to pretty near one o’clock in the morning.
    And I remember Bill said, “I’ll walk to the subway with you.”… On the way over he put his arm around my shoulder, just before I went on the subway, and said, “I don’t know whacha got, kid, but you got something, and I wanna get it.”

In 1943, At the invitation of Warden Clinton T. Duffy, Bill W. was guest speaker at the A.A. meeting at San Quentin State Prison.In 1988, The first A.A. group in Mongolia, called “Бид” [“We”], opened its doors with the participation of Drs. O. Byambasuren and Z. Tuya of the Centre for Psychiatry and Narcology.

November 27 in A.A. History

In 1939, Cleveland, Ohio’s Plain Dealer published an unsigned article, “Watches Religion Save Alcoholics,” reporting on and quoting extensively from the sermon given the previous day by Rev. Dilworth Lupton at the First Unitarian Church. The sermon was based on Lupton’s experience with Clarence S., whom he referred to in the sermon as “Mr X”, and who had started the first A.A. group in Cleveland. Among many other details, it reported that “Lupton noted that there was room in A.A. for all creeds, through the concept of God as ‘a Power greater than ourselves.’ Such an attitude ‘displays nothing short of genius,’ he said.”
    While Clarence was still drinking, his wife Dorothy had often pleaded with Lupton to intervene and talk to Clarence. Lupton did so on several occasions. But Clarence was unable and unwilling to stop drinking. Finally, Lupton gave up and told Dorothy to turn her husband’s problem over to God. She told Lupton that was exactly what she had done when she had come to him for help. But Lupton explained that there was nothing more to be done and that all that was left was prayer. Lots of prayer.
    After Clarence sobered up in Akron, Ohio, Dorothy went back to Rev. Lupton again, but this time to interest him in coming to see the miraculous “new cure” in action. Lupton replied that as far as he was concerned, as long as this “cure” was associated with the Oxford Group, it didn’t stand a chance and he couldn’t be a part of it. “Nothing good could come out of the Oxford Group,” he said.
    After the Cleveland A.A. Group split from the Oxford Group, Dorothy approached Rev. Lupton yet again. This time she brought A.A.’s Big Book, Alcoholics Anonymous, and the names of some Roman Catholic members.  In 1954, Dorothy recalled that visit:

    I felt that now we had fallen away from Akron, now there was no Oxford Group, Dr. Lupton should be interested. So I went back to him and said we were no longer an Oxford Group, and asked him to please come to a meeting.
    He read it [the Big Book], and he said that he would definitely come to one of our meetings. He did, and he was so impressed that he said, “Dorothy, you go back to the Plain Dealer and you tell them that I’m going to preach on A.A.”
    That was for publicity. He was one of the really big Protestant ministers in Cleveland, and what he said was good copy.

    As a result of the Plain Dealer article, the Cleveland Group was inundated with calls and inquiries. In 1954, Dorothy recalled that “within… about two weeks, our meetings grew from about 15 to 100.” In 1940, Dorothy wrote to Ruth Hock and Hank P. about the aftermath:

A few sourpusses pinned Clarence to the cross in no uncertain fashion last night, exploiting “paid publicity, profit for the book, liar,” and whatnot. It hurt, I know, as they were all people he had helped. But how it is making him grow!

    Clarence himself said:

When the [Plain Dealer] article appeared, it stirred up a hornet’s nest It wasn’t great literature, but it had a tremendous effect. Someone said, This guy is a reporter. He’s gonna put our names in the paper!
“No” I said, “he's one of us—a rummy.”
“Yeah, he's a rummy all right, but he's a newspaperman.”
It didn't make any difference. They were against it.

In 1977, Warren C. recalled:

There was hell to pay when those stories broke. I mean, they really lacerated him [Clarence]. Of course, it was the greatest move that was ever made for A.A. [In Cleveland] A.A. started in a riot. It grows in riots, We got upset by the Plain Dealer business, We thought Clarence was going to ‘get money,’ and voted him out of the group. He took others with him and started another group.

Supporting A.A. in Ukraine

[Note that this post was written in March 2022, shortly after the full-scale invasion of the Ukraine by the Russian Federation.]

An A.A. friend sent me a very well-done flyer for an online A.A. meeting in Kyiv, Ukraine. It's shown to the left, but I've removed the Meeting ID and Passcode; I don't want to make it that  easy to attend. When I first saw it, I thought, "I only wish that we could do something similar for all the Russian alcoholics, who must also be terribly distressed at this time" (especially those in the Russian military).

This flyer was immediately followed by a less well-done message, shown below, purporting to be from "Ukrainian AA Service Center and the Ukrainian AA Service Board" to "the AA World Community." I was skeptical. This looked so much like a myth that I expected to find it debunked at Snopes ("the internet’s definitive fact-checking resource"). I did not. But I did find an article titled, "UKRAINE: New Crisis, Grimly Familiar Disinformation Trends", which said, in part, 

It is a grim measure of the frequency of crisis events in recent years, and the ubiquity of online disinformation, that when a major story breaks — a terrorist attack, a mass shooting, or an act of war — the writers and editors at Snopes can typically predict what comes next. Recycled videos and photographs, stripped from their proper context, and the same old tropes, all designed to inflame or confuse, or even amuse, the reader.

This is followed by a "grim overview of the familiar disinformation trends and recurring memes… in the opening days of Russia’s invasion of Ukraine."

But, as I said, I only later looked on Snopes. First I searched the Internet. To my surprise, I immediately got a hit that looked very promising. It was on the aa.lviv.ua website and looked like this:

Since I don't know what I presumed was Ukrainian, and not having much patience, I immediately had the page automatically translated into English. It is indeed Ukrainian, and here's the English translation I got:

It was only later that I noticed that an English translation of the message follows the Ukrainian on the original, one click further down. I felt stupid and impatient for not looking.

Ultimately, I decided I'd check into the Kyiv online meeting and see if there was some way I could be helpful. I tried to log in a few minutes before it was to start. Due to the meeting having reached capacity, it was impossible to get in. It then occurred to me, If I'm having this much trouble getting in, there are probably Ukrainians who are also unable to get in. It horrified me to think that I could have had a part in disrupting their meeting. If, by some miracle, I had been able to get in, I sure hope I would have realized that the meeting was at capacity and left. But even if I had, my spot would have been filled by a non-Ukrainian.

I tried joining after the meeting was over. It was bedlam. It appeared that most people were unmuted and there were multiple conversations going on at the same time. I saw one man, who appeared to be that single Ukrainian member. He appeared to be quite stressed out. I also saw some A.A.friends of mine, which was disappointing. I only stayed a minute. The last thing they needed at that point was yet one more non-Ukrainian A.A. to join the fray.

Tonight, I learned from a reliable source that only one of the seven or eight regular Ukrainian group members was able to get into the meeting (presumably, the Zoom host). No doubt, many of the attendees had good intentions, although I'm also pretty sure some did not. Clearly, many also didn't think through the consequences of their actions.

And then, very late last night, My friend said that another friend of hers had found a Facebook post about the A.A. meeting in Kyiv earlier, shown at the left. It was so disheartening to read. Yes, many non-Ukrainians—maybe hundreds of them—got to feel good for a minute. Meanwhile, seven or eight locals never got to their meeting.

God As We Understand Him?

 I recently read Bill W.'s essay, “God As We Understand Him: The Dilemma of No Faith”, in The Language of the Heart (originally published as “The Dilemma of No Faith” in the April 1961 issue of the A.A. Grapevine). He begins this essay by saying, “The phrase ‛God As We Understand Him’ is perhaps the most important expression to be found in our whole AA vocabulary.”

For a long time, I've been vaguely uncomfortable with this wording, even though I knew what it meant the first time I heard it. In the last few years, but not in my early sobriety, I've sometimes heard newcomers asking about this expression, “How can anyone understand God?”  in a way that led me to think that perhaps this was an impediment for them. I realized my discomfort is just that. Perhaps understanding is not the best word. I think “God As We Conceive of God” is closer to the intended meaning. It will be interesting to see how the proposed plain language Big Book^* (i.e., Alcoholics Anonymous) will deal with this phrase. If at all.

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^* If you don't know what this is or what it means, check out Advisory Action #28 (on p 7) in this document: Conference Advisory Actions of the 71st General Service Conference, a list of all such actions adopted at the 71st General Service Conference last April.

19,560 days

Yes, I am still sober, still above ground. My posts slowed down drastically and then stopped altogether because I feared it would become too easy to identify who I was from my posts, due to circumstances of my life. Already, my brother had figured out this was me. For those who don't realize it, I was doing my best to respect Tradition 12. My brother already knew I was a deeply involved member of A.A.

Future posts will probably be less personal, on the whole. I hope this is, at least in part, because I have less interest in myself and more interest in others [v. Alcoholics Anonymous, p 84].

A.A. in these times of pandemic has been a great experience for me personally. Since mid-March 2020, I've attended online meetings on every continent that has them (Antarctica does not, due to insufficient bandwidth). I've been regularly attending meetings all over the US and Canada, as well as in Australia and South Africa. It has also become much easier to find workshops, conventions, conferences, and meetings that focus on topics like Traditions, Concepts, The A.A. Service Manual, and A.A. history. These are topics that I love learning about. I've been sober almost 29 years, been involved in General Service for 25½ of those years, but I sometimes think I've learned more about General Service in the last 16 months than in all the time before. Maybe not. Maybe it just feels that way.

Eighteen years

Still here, still sober, even if I'm not posting. Yesterday I celebrated 18 years of continuous sobriety.

Seventeen years

Yesterday was the 17th anniversary of my first A.A. meeting, which marked the beginning of my current spell of continuous sobriety. I can't say I celebrated, because I was too busy doing things that are little more than the blessings of a sober life:

• Took my car in to have the oil changed and the engine light checked—I not only have a driver's license, I also have a car
• Worked—I am employable today
• Chaired a meeting of the local chapter of a professional organization—not only employed, but on the Board of Directors and also Program Chair
• Attended a funeral

The funeral, ironically enough, was for Bumblebee, someone I sponsored for a while. I suspect I was his last sponsor. I hadn't seem him in at least a year, and sometimes wondered if he named me when asked if he had a sponsor. Then I would wonder if he was even making meetings.

Apparently not. He was definitely out there. He committed suicide by stabbing himself to death in the parking lot of the apartment complex where he lived. In the femoral artery. Thank you, Bumblebee, for keeping it green for me on my anniversary.

Tonight I will celebrate with dinner and a meeting! Praise HP, from whom all blessings flow!

Is A.A. a religion?

On 17 March 2009, the Commonwealth Court of Pennsylvania issued an opinion in an appeal of the case of Glenside Center, Inc. [a clubhouse hosting meetings of various twelve-step programs] v. Abington Township. A lower court had found that the Glenside Center violated local zoning laws, after the Township received numerous complaints regarding an "adverse parking situation" that "made driving difficult and dangerous and prevented emergency traffic from getting through." There were also complaints about "urinating in public, using obscene language and trash which had been left by members attending meetings." Excessive noise and loitering are also mentioned in the opinion. (Clearly demonstrating the danger of these kinds of totally inappropriate, inconsiderate and non-sober behavior at any A.A. meeting.)

The appeal was on the basis of four issues, namely that the Zoning Board:

1. had incorrectly found that the use of the building did not meet the requirement of being primarily used as an "office,"
2. had denied the clubhouse its rights under RLUIPA¹,
3. had violated the clubhouse's right to free exercise of religion by determining that the clubhouse was a "Community Center," and
   
4. had failed to prove a compelling governmental interest and had failed to use the least restrictive means to further that interest.
   

My interest is only in the 2^nd and 3^rd issues insofar as they relate to whether or not A.A. can legally be considered a religion. In its opinion, the Court essentially determined that Alcoholics Anonymous is not a religion:

Glenside argues... it is a protected entity under RLUIPA because its activities are a religious exercise.... Glenside argues that AA is not a religion, but its activities and programs constitute a free exercise of religion under RLUIPA. It contends that the 12-step program that AA follows is certainly based upon a belief in a higher power, and various AA members testified that they found a connection with God by attending AA meetings. Glenside directs our attention to a New York Court of Appeals case, Griffin v. Coughlin,... which held that an AA meeting constituted an exercise of religion.

The Board, however, argues and we agree that Glenside presents no binding authority for its proposition that an AA meeting is a religious exercise as that term is used in RLUIPA.² Glenside failed to prove that any of the meetings are administered by a religious leader, i.e., a minister, priest, rabbi or other spiritual leader. Glenside does not hold any religious services or have any religious affiliations. Its Articles of Incorporation state nothing about being incorporated for a religious purpose, but only to assist people in recovering from addiction. Similarly, Glenside’s printed materials state that Glenside is not a religious organization and do not require that members possess any religious belief to participate. While Glenside argues that members have found a connection with God at its meetings, clearly, the primary purpose of the group meetings, whether they be for AA, NA or DA, is to support individuals who are recovering from alcohol, drug, gambling and debtor addictions, not to advance religion. Particularly where AA and NA meetings are concerned, the primary concern of those meetings is to treat substance abuse. Moreover, Glenside and others on its behalf testified that members come from all religious walks of life whether they be Catholic, Protestant, Jewish, Muslim or non-believers in a higher power. The fact that the 12-step program is used and it contains references to “God” and a “Higher Power” does not mean that all members believe that they are partaking in a religious experience when they are attending an AA or NA meeting.

Good for the Court, bad for Glenside Center, Inc. Bad, not because they lost their appeal, but for (1) encouraging the courts to consider A.A. a religion, (2) giving the appearance of violating A.A. tradition of having no opinion on outside issues, and (3) for providing a forum for a number of members of A.A. to violate A.A.'s tradition of anonymity at the level of press, radio and film (not to mention on television and on the Internet).

Glenside Center is not in any sense A.A. or part of A.A. It is a separately organized enterprise with the [presumable] purpose of providing meeting space for various twelve-step organizations. From the point of view of A.A. groups, it is in no respect different from a church, municipal building or community center providing space for meetings—all these entities are nothing more than landlords.

However, I suspect that all the principals of the Glenside Center are members of A.A. As stated in the opinion, many of those who testified on behalf of the Glenside Center are also members of A.A. One was identified by full name as a member of A.A. for 53 years (you'd think he'd know better after that long). The Center's argument included the following:

While AA or its related organizations do not claim to be an established religion, the constituent groups can and have been viewed as engaging in an exercise of religion. The Act broadly defines religious exercise to include "any exercise of religion, whether or not compelled by, or central to, a system of religious beliefs."

I became aware of this ruling when a friend in A.A. sent me a link to an entry about it in a Washington Post blog named "Under God." In it, David Waters argues that the Court made a mistake on the basis of four objections. After each objection, I'll give my objections to Mr Waters' objections.

Objection 1: Any person of faith can be a spiritual leader.

Actually, I would go even further than Mr Waters. Lack of "a religious leader, i.e., a minister, priest, rabbi or other spiritual leader" should not preclude a gathering from being religious. A prime example would be an unprogrammed meeting for worship of the Religious Society of Friends, commonly known as Quakers.

Objection 2: Assisting people in recovering from any addiction is a religious (and spiritual) purpose.

Accepting this argument would make every rehab and detox in the U.S. a religious organization. It would also make seeing any health-care practitioner for help with an addiction into a religious activity.

Objection 3: Any group that advances the healing of bodies and souls (and the forgiveness of debts and debtors) also advances religion.

By this argument, entering into any course of psychiatric or psychological therapy, participating in any of numerous self-help organizations or classes, going to see the doctor, going to the gym to work out, or seeking credit counseling would be considered a religious activity. This is patently absurd.

Objection 4: Clearly the court is unaware of the history and purpose of AA.

Clearly Mr Waters is not fully aware of the history and purpose of A.A. Let me address each of the facts he cites in support of his objection.

Alcoholics Anonymous was founded as a spiritual program, direct outgrowth of the Oxford Group at Calvary Episcopal Church in New York.

True. But it's also true that the Oxford Group (known since 2001 as Initiatives of Change) considered itself non-religious. Furthermore A.A. separated from the Oxford Group at least in part due to the latter's belief that alcoholism was a sin rather than a disease, and to sever what might appear as ties to a Christian organization.

AA meetings include recitations of The Lord's Prayer and the Serenity Prayer.

Actually, this seems to me to be a reasonably good argument. It's one reason I do not participate in saying the Lord's Prayer at meetings. Not all meetings use the Lord's Prayer, though I'd have to say that most in the U.S.³ do. As for the Serenity Prayer, so far as I know, it is not perceived to be associated with Christianity, despite its purported author being a Christian theologian. As insightful as it may be to us drunks, the idea would seem to be quite universal in thought and application among those who consider and practice such things. Indeed, the essential idea can be found in a Mother Goose rhyme:

For every ailment under the sun

There is a remedy, or there is none;

If there be one, try to find it;

If there be none, never mind it.

Back to Mr Waters' argument:

"AA indirectly derived much of its inspiration from the Church," Rev. Samuel M. Shoemaker, Rector of Calvary Church, said in 1955.

Key word: indirectly. I'd say that a huge number of institutions of Western civilization were indirectly derived from Christianity, not the least of which is the United States of America. Furthermore, citing a single person—a non-A.A. member at that—saying this in a single speech is not much of an argument. Bill W., co-founder of A.A. and a much better source to cite, said of the phrase God as we understood him that it was "tremendously important," "a ten-strike," enabling "thousands to join AA who would have otherwise gone away," opening the door to "those of fine religious training and those of none at all," making "one’s religion the business of the AA member himself and not that of his society."⁴

AA's Twelve Traditions includes No. 2: "For our group purpose there is but one ultimate authority -- a loving God as He may express Himself in our group conscience." Seven of AA's famous Twelve Steps reference God, including:

• 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.
• 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.

Newcomers to A.A. are commonly encourage to find a power greater than themselves even if that power is nothing more than a doorknob or an ashtray. Many A.A. members attain long-term sobriety using A.A. itself as a higher power (God is sometimes identified as an acronym, standing for "Group of Drunks"). Even casual acquaintance with A.A.'s program makes it clear that this higher power can be of whatever conception one so chooses. See also the quote of Bill W.'s referred to above.

"Would that the Church were like this," Shoemaker said in 1955, "ordinary men and women with great need who have found a great Answer, and do not hesitate to make it known wherever they can - a trained army of enthusiastic, humble, human workers whose efforts make life a different thing for other people!"

Is Mr Waters saying that a non-religious group of people cannot exhibit these same characteristics? I suspect that any number of political activists would be happy with such a description.

If a group that meets under spiritual precepts, performs rituals, and seeks to heal its members isn't religious, what else is it?

Rituals? To what rituals does Mr Waters refer? He hasn't mentioned any up to this point in the article and doesn't mention any after this either. And without rituals, all that's left is a group that uses spiritual precepts and seeks to heal its members. In at least one sense of the word spiritual, a vast number of groups satisfy this description.

Indeed, much of the argument comes down to whether or not there is a difference between spirituality and religion, and what that difference might be. From the American Heritage Dictionary:

spir·i·tu·al
ADJECTIVE:1. Of, relating to, consisting of, or having the nature of spirit; not tangible or material. See synonyms at immaterial. 2. Of, concerned with, or affecting the soul. 3. Of, from, or relating to God; deific. 4. Of or belonging to a church or religion; sacred. 5. Relating to or having the nature of spirits or a spirit; supernatural.

As will be clear to anyone who is familiar with A.A. and its program of recovery, A.A. itself would not accept any definition other than one with the broadest possible meaning. The meaning of A.A. being a spiritual program could be that it is religious to the member who is herself religious. That meaning could be only that it is intangible or immaterial to the member who is himself not religious. A.A. itself doesn't care. A.A. is areligious.

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¹Religious Land Use and Institutionalized Persons Act—a federal statute passed in 2000 to provide stronger protection for religious freedom in the land-use and prison contexts.

²The opinion footnotes this sentence with the following:

RLUIPA defines “Religious exercise” as follows:

(A) In general. The term “religious exercise” includes any exercise of religion, whether or not compelled by, or central to, a system of religious belief.

(B) Rule. The use, building, or conversion of real property for the purpose of religious exercise shall be considered to be religious exercise of the person or entity that uses or intends to use the property for that purpose.

³I know from personal experience that the Lord's Prayer is rarely used in Australia, and that because of this Australian members of A.A. pride themselves on being more consistent with A.A. principles than A.A. in the U.S. is.

⁴Full quote, from A Conversation with Bill W., A Synopsis of the Question-Answer Period following Bill W.'s talk at the NCCA Syposium in New York in 1960:

When these Steps were shown to my friends, their reactions were mixed indeed. Some argued that six steps had worked fine, so why twelve? From our agnostic contingent there were loud cries of too much “God.” Others objected to an expression which I had included which suggested getting on one’s knees while in prayer. I heavily resisted these objections for months. But I finally did my statement about a suitable prayerful posture and finally went along with that now tremendously important expression, “God as we understand Him” — this expression having been coined, I think, by one of our former atheist members. This was indeed a ten-strike. That one has since enabled thousands to join AA who would have otherwise gone away. It enabled people of fine religious training and those of none at all to associate freely and to work together. It made one’s religion the business of the AA member himself and not that of his society.

Still above ground and sober

For anyone who's wondering, I'm doing okay. I got elected to another Area office and expect to continue in General Service for another two years. Nimue is divorcing me after nearly three years of separation. Despite that, I feel as good as I have in a long time. Despite some heavy bouts of depression over the last nine months, I recently thought to myself, "Ah, so this is what it feels like not to be depressed! I had forgotten."

Despite the fact that I haven't posted for over nine months, every now and then, someone adds a comment to an old post. This, if nothing else, sporadically reminds me that I'd like to taking up at least semi-regular posting again. Absolutely no promises, we'll see.

Today's reflection

The entry for March 4th in Daily Reflections has long been among my favorites:

The essence of all growth is a willingness to make a change for the better and then an unremitting willingness to shoulder whatever responsibility this entails. AS BILL SEES IT, p. 115

By the time I had reached Step Three I had been freed of my dependence on alcohol, but bitter experience has shown me that continuous sobriety requires continuous effort. Every now and then I pause to take a good look at my progress. More and more of my garden is weeded each time I look, but each time I also find new weeds sprouting where I thought I had made my final pass with the blade. As I head back to get the newly sprouted weed (it’s easier when they are young), I take a moment to admire how lush the growing vegetables and flowers are, and my labors are rewarded. My sobriety grows and bears fruit.

The Bill W. quote inspires me, and the garden metaphor is beautiful and accurate. It describes where I am, where I have mostly been for quite some time.

I am a product of God's grace and mercy. Of his grace, because I got something I didn't deserve; of his mercy, because I didn't get what I did deserve.

Bad language in meetings

The groups in one of the Districts in our Area are having trouble finding locations in which to meet. They've been kicked out of certain churches and the word seems to be spreading among those churches that we're not very good tenants. The two primary issues are (a) too much bad language and (b) smokers congregating around the entrances and leaving butts lying around.

My home group has a requests in our format bearing on these issues and we have [usually] dealt with abuses as they come up. It's something I highly suggest that other groups consider with regard to what their group conscience should be. Every time I hear someone using language generally considered impolite I shudder, imagining some pillar of the church congregation passing by in the hallway at that moment and overhearing us. Personally I have little objection to people using whatever language they wish, but I also think it's important that many people do take offense at such language and that we need to be especially wary with regard to our landlords.

Not too long ago I heard something that covers my feelings on this subject very well:

The absence of profanity offends no one.

Studying the steps as laid out in the Big Book

IMNSHO, there's no way to become familiar with the program of Alcoholics Anonymous like doing a study of the Big Book, paragraph by paragraph, in a group, with plenty of time to comment and discuss with each other.

Tuesday night my sponsor, in his home, started [what I think is] the fourth such annual study group. Most years, including this year, we use what I recently learned is the Hyannis rotation to determine which pages in the Big Book to read for which steps. It comprises "The Doctor's Opinion" and chapters 3 ("More About Alcoholism"), 4 ("We Agnostics"), 5 ("How It Works"), 6 ("Into Action") and 7 ("Working with Others"). While not specified we usually read Appendix II ("Spiritual Experience"), which of course was added after the first printing of the first edition to clarify that not every alcoholic need have a as vivid an experience as Bill W. had in order to recover. Last year we also used Twelve Steps and Twelve Traditions.

It was originally my suggestion that we follow the Hyannis rotation. I knew about it because of a regular Big Book Step Study group that I attend whenever I can. At that group's meeting, we read a page at a time rather than a paragraph at a time, but the discussion generally stays focused on the step being studied and is usually quite excellent. I've learned a tremendous amount there.

That Big Book Step Study group was started about a dozen years ago and originally used the chairperson's guidelines (somewhat loosely I believe—I only started attending later) and the Hyannis Preamble, modified so that only those who had worked all twelve steps could share. Early on, by group conscience, they abandoned that requirement, as well as the one in the Hyannis Preamble that only those who had worked the step being studied could share.

So far as I know this group was never—and is still not—listed in the Hyannis directory of "official" Big Book Step Study meetings. I'm just as glad. The idea of putting an "official" seal of approval on any group disturbs me. I'm not exactly sure why, though the first—and, so far, only—thought that comes to mind is that it may violate the Third Tradition: an A.A. group can have no other affiliation than that with A.A. itself.

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P.S. On an entirely unrelated note, the fortune cookie that came with my Thai lunch said, "You are the master of every situation." Ha!

I'm baaaack

Well, that took longer than I had expected. LOL! I'm not sure what "that" was, but I never intended to go almost six weeks without posting. I appreciate all the people who checked in with me to make sure I was okay.

Several things happened. First, in early December, I was consumed with preparing for a meeting of the Area Committee. Next I had to get my affairs in order because I was leaving town in mid-December. Then I actually left town, traveling across the continent for Christmas with my four grandchildren (and daughter S-Cat and her husband Revson). Finally, after my return, I had some trouble adjusting to my normal life again. I hope I'm now back in stride.

Late in November I started up on a new med. I'm still not quite sure how I'm doing. At worst, the nature of my depression has changed from being angry and pissed off all the time to merely having trouble getting out of bed every day—part of what I meant above by "trouble adjusting to my normal life." At best, I'm doing much better and the difficulty getting going has been due to jet lag, not having any work and my natural laziness. I need to check in with my therapist and I'll be seeing my primary care guy late in the month. I am having some other physical symptoms that may or may not be due to the sertraline: muscle clenching, some congestion and a mild cough.

The congestion and mild cough may be something I picked up from my grandchildren. In any case, I sure enjoyed it. It wasn't exactly relaxing and I didn't get a lot of sleep—the four grandchildren are all age 6 and under. I slept in the living room and the oldest got up like clockwork at 6:15 AM every morning. He made sure I got up then too, usually by coming in and jumping on top of me. It's been many years since I spent Christmas morning with small children and that was a real delight. The four of them got a huge pile of presents. I worry that they're going to be spoiled, but I didn't hesitate in contributing to that, hehehe.

My son-in-law Revson and I spent the afternoon of the day after Christmas fishing the with two older grandchildren. What a blast! The two of us started off by hooking the fish—spotted bay bass, and we were catching and releasing—then passing the rods to the two kids. But we had three rods, so the oldest grandchild started hooking and catching his own. In the end the two of them pulled in well over a dozen fish. He got a few more than she did, but she got the biggest one of the day, so everyone was happy.

Revson has started attending A.A. since I last visited so I got to attend more than my usual number of A.A. meetings. That was a real treat; I met some wonderful people. There were a number of things I noticed about A.A. there that are different from A.A. here. (1) We have anniversaries: e.g. 30-, 60-, 90-day ones as well as yearly ones; they have yearly "birthdays" (and actually sing "Happy Birthday"), while milestones of less than a year are "special occasions". (2) When reading "How It Works", they recite in unison, "God could and would if he were sought"; here, we don't. (3) Their chants after closing (generally with the Lord's Prayer, just like we do) are longer and more enthusiastic than ours are.

I heard early on that the single most common thing that alcoholics communicate with GSO in New York about is a complaint along the lines of "I just moved to this part of the country from somewhere and they don't do A.A. right here!" One time when I visited GSO I asked if this was true. Turns out that it is. I can't help observing that while A.A. does seem to be practiced slightly differently in different parts of the world, people everywhere seem to be able to stay sober. And that's all that really counts, isn't it?