Tradition 8: Sex Addicts Anonymous should remain forever nonprofessional, but our service centers many employ special workers.

1. Read the section on Tradition Eight in Sex Addicts Anonymous pages. 89-90.
What are my first reactions to the words of this tradition and what I read?

2. Read the paragraph starting with "As members of SAA".
  1. What do we all share?
  2. What do we know from experience with other sex addicts and what do we challenges do we face?
  3. What do we experience with other sex addicts like ourselves?
  4. What does this say about the kind of help other people offer compared to the help we receive from one another?
  5. What do we gratefully give?

  1. What type of help have I received from other SAA members?
  2. What comfort do I get from the first four sentences?
  3. How does the honesty of this program help me get recovery?

3. Read the paragraph starting with "There can be no price tag on such a gift".
  1. What is the solid foundation of SAA?
  2. What would happen if SAA were to offer professional help?
  3. What kind of split happens when we offer professional help?
  4. What would happen if we were to charge a fee for our help?
  5. What should SAA do to avoid those pitfalls?

  1. Why do we not have "meeting fees", mandatory "donations", or even make a big thing about money in our meetings and fellowship?
  2. What is my group's experience with focusing on the spiritual growth having results in the financial side?
  3. How does offering our help for free make the program more welcoming to others and actually make more financial sense?

  1. How does offering our help for free affect us?
  2. What type of spirituality does this free help suggest we adopt?
  3. How does offering this program to prisoners, the homeless, and others who cannot afford to pay or donate anything help our own recovery?
  4. What does such offering say about the real value of this recovery?

4. Read the paragraph starting with "The Eighth Tradition also reminds us".
  1. Who should not confuse carrying the message with their occupations?
  2. What distinction does this tradition draw?

  1. What hope does this offer to those who are paid professionals?
  2. What hope does this Tradition offer to those of us who are not professionals?
  3. What are we offering that professionals cannot?

5. Read the paragraph starting with "As our groups expand".
  1. When do we need to consider hiring professionals?
  2. What work is needed at the local group level, the area level, and at the fellowship level which would be difficult to get done simply by using volunteers?
  3. What do we establish?
  4. What may we need to do?
  5. How is the fellowship served by hiring some "special workers"?
  6. Do these special workers need to be SAA members?
  7. If they are SAA members, how does their work affect their status?

  1. It is a natural human tendency to give special authority to any professional.
  2. How is our fellowship working to keep the employees from being placed in a special class?
  3. How can we keep from placing the ISO office manager into a special class of recovering addict?

6. Read the paragraph starting with "We may also need to seek professional advice".
  1. What type of professional advice might my group, intergroup, or our fellowship need?
  2. With what attitude do we need to approach such situations?
  3. Why would we need to pay for such services?
  4. What type of judgement do we need to use?
  5. What does Tradition Eight preserve and allow us to do?

  1. What type of humility does this Tradition suggest to those of us who are professionals in the recovery field or have professional skills that the group may need?

  1. What does this Tradition suggest to those of us who have long term sobriety?
  2. Can a person ever get to where they can become a "paid consultant" for recovery?
  3. What is the risk to the person in becoming a "recovery professional"?
  4. What is the risk to becoming the "person everyone looks up to?"
  5. Where does such a person go when they need help?
  6. One group had a therapist who sponsored many and almost everyone looked up to,
  7. but he overdosed when events overtook him in life.
  8. In other organizations, the "spiritual professional" has to find someone at a similar rank to talk to about their failures, "sins", and general missing of the mark.
  9. When they can't find such a person, they can descend into worse.
  10. How does keeping our fellowship non-professional allow us to offer help to those who are professional?

  1. There are people who can travel and get honorariums for speaking to groups.
  2. What does this Tradition suggest for such situations?
  3. When we organize retreats, do we invite professionals to speak as therapists or do we ask them to speak from their own experience and share their own strength and hope?

  1. How have we seen other organizations focus so hard on keeping the organization going that they have tolerated abusers, covered up acting out, or been destroyed when actions have been found out by the general public?
  2. What implications does our Tradition offer for our groups in that regard?

  1. What implications for spirituality does this Tradition offer?
  2. How does keeping "professionalism" out of spirituality add to my humility?
  3. How does keeping this fellowship volunteer allow for greater flexibility in recovery and freedom to try new things and new structures?
  4. Given the rapid change in society, how is not having a professional structure benefiting both our recovery, our groups, and our fellowship?
  5. How can I use the spirituality of this Tradition in my family, my work, and elsewhere in my community?
  6. How would not insisting on rank or privilege help my relations with children, co-workers, employees, or neighbors?