In June of 1938, and after having embraced a solution for chronic alcoholism, some alcoholics who had previously believed themselves hopeless now knew the reality of permanent recovery. We do know they had yet to begin using the word “permanent”, but their new-found knowledge of “hopeless” having been nothing greater than a misconstrued feeling is certainly evidenced here:
“We…have recovered from a seemingly hopeless state of mind and body.”
(“Alcoholics Anonymous“, Foreword to First Edition)
Discovery of truths by learning to live within truth can set people free.
– NoNameYet –
Seizing each new opportunity to try to be helpful to still others, those same people had also begun saying this amongst themselves:
“If we keep on the [word-of-mouth] way we are going there is little doubt much good will result, but the surface of the problem would hardly be scratched…hundreds…dropping into oblivion…could recover if they had the opportunity we have enjoyed. How then shall we present that which has been so freely given us?
“We have concluded to publish an anonymous volume…our combined experience and knowledge…a useful program for anyone concerned with a drinking problem.” (page 19)
As an aside here, please notice that precise order… 1: combined experience; 2: knowledge. These people had not “knowledged” their individual ways into various new manners of living, they had commonly lived their way – “a simple religious idea (Step Three) and a practical program of action (Steps Four through Nine)” (page 9) – into “a revolutionary change in their (now-common) way of living and thinking” (page 50).
By December of that year, those early A.A.s had a “working manuscript” for their book. They printed a number of multilith copies for review by members and select others…and all of that ultimately helped formulate the final text of “Alcoholics Anonymous”, the book, as we know it today.
From A.A. World Services in reference to these comparisons we offer: “…we would have no objection to the production of a few copies of such a work.” (February 23, 1987, letter on file)
With corrections where we had missed edits and made typos, here is our online copy of our 1993 comparison between the Third Edition of “Alcoholics Anonymous” – the A.A. “Big Book” – and its pre-publication multilith.
a line-by-line comparison betweenAlcoholics Anonymousand its pre-publication manuscriptdedicated tothose who trudge the Road of Happy Destinyin memory ofthose who first blazed the trailwith hope forthose who may yet seek our way
~ ~ ~ technical notes ~ ~ ~Q: Why are line lengths different here than in the book?A: Adding brackets, edits, removals and additions withinthe text causes some lines to grow too long (too wide)for display on a line otherwise printable on any page,and the same is true for printable page lengths. Thepage numbers you see here are the same as in the book,but the lengths of these HTML "pages" vary greatly.Much care has been taken to assure the accuracy of thisline-by-line comparison, and please let us know if youmight happen to notice any errors or typos on our part!~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~
First Edition (Eighth Printing) Dust Jacket
A L C O H O L I C ' SA N O N Y M O U SPublished by:Works Publishing Co.,17 William St.,Newark, N. J.
Here is a link to our entire comparison as a single web page:
Entire Line-by-Line Comparison
Here are links to our chapter-by-chapter comparisons:
Foreword to First Edition (comparison)
The Doctor’s Opinion (comparison)
Bill’s Story (comparison)
There is a Solution (comparison)
More About Alcoholism (comparison)
We Agnostics (comparison)
How It Works (comparison)
Into Action (comparison)
Working With Others (comparison)
To Wives (comparison)
The Family Afterward (comparison)
To Employers (comparison)
A Vision For You (comparison)
Appendix to First EditionHere is a download link for the entire comparison:
comparisons.zip
note: Some format editing will be required prior to printing.
Foreword to First Edition (comparison)
Comparing “Foreword to First Edition” to the original manuscript for our Basic Text
Comparison Format — Colors appear here only and are — — not used in the actual comparisons. — Words above brackets are from the pre-publication version. < Bracketed copy is from our Basic Text as it reads today. > ~ Format Examples ~Rarely have we < RARELY HAVE WE > seen a person fail who has thoroughly directions followed our < path >...~ ~ ~Now we think you can take it! < — — — — — > Here are the steps we took...~ ~ ~11. Sought through prayer and meditation to improve our — — — — — — < conscious > contact with God < as we understood Him >...~ ~ ~
FOREWORD < TO FIRST EDITION > < This is the Foreword as it appeared in the > < first printing of the first edition in 1939 >We, of < WE, OF > Alcoholics Anonymous, are more than one hundred men and women who have recovered from a seemingly hopeless state of mind and body. To show other alcoholics PRECISELY HOW THEY CAN RECOVER < precisely how we have recovered > is the main purpose of think this book. For them, we < hope > these pages will prove so convincing that no further authentication will be necessary. hope We < think > this account of our experiences will help everyone to better understand the alcoholic. Many do not yet he < > comprehend that < the alcoholic > is a very sick person. new living And besides, we are sure that our < > way of < life > has its advantages for all. It is important that we remain anonymous because , we are too few, at present < > to handle the overwhelming will number of personal appeals which < may > result from this publication. Being mostly business or professional well folk < , > we could not < > carry on our occupations clearly in such an event. We would like it < > understood only, so that that our alcoholic work is an avocation < . > when < When > writing or speaking publicly about alcoholism, we urge each of our Fellowship to omit his personal A Member name, designating himself instead as "< a member > of Alcoholics Anonymous." Very earnestly we ask the press also, to observe this request, for otherwise we shall be greatly handicapped. We are not an organization in the conventional(glimpse of the original ‘working manuscript’ for these two pages)
nor sense of the word. There are no fees < or > dues whatsoever. The only requirement for membership is an honest desire to stop drinking. We are not allied with any particular faith, sect or denomination, nor do we oppose anyone. We simply wish to be helpful to those who are afflicted. We shall be interested to hear from those who are getting results from this book, particularly from those who have commenced work with other alcoholics. We shall try contact < should like > to < be helpful to > such cases. Inquiry by scientific, medical, and religious societies will be welcomed. (This multilith volume will be sent upon receipt < > of $3.50, and the printed book will be mailed, at no < > additional cost, as soon as published.) < > ALCOHOLICS ANONYMOUS < . >e-aa discussion of Foreword to First Edition
The Doctor’s Opinion (comparison)
Comparing “The Doctor’s Opinion” to the original manuscript for our Basic Text
Comparison Format — Colors appear here only and are — — not used in the actual comparisons. — Words above brackets are from the pre-publication version. < Bracketed copy is from our Basic Text as it reads today. > ~ Format Examples ~Rarely have we < RARELY HAVE WE > seen a person fail who has thoroughly directions followed our < path >...~ ~ ~Now we think you can take it! < — — — — — > Here are the steps we took...~ ~ ~11. Sought through prayer and meditation to improve our — — — — — — < conscious > contact with God < as we understood Him >...~ ~ ~
THE DOCTOR'S OPINIONWe of < WE OF > Alcoholics Anonymous believe that the reader will be interested in the medical estimate of the plan of recovery described in this book. Convincing testimony must surely come from medical men who have had experience with the sufferings of our members and have witnessed our return to health. A well-known doctor, chief physician at a nation- ally prominent hospital specializing in alcoholic and drug addiction, gave Alcoholics Anonymous this letter: To Whom It May Concern: I have specialized in the treatment of alcoholism for many years. About four years ago < In late 1934 > I attended a patient who, though he had been a competent businessman of good earning capa- city, was an alcoholic of a type I had come to regard as hopeless. In the course of his third treatment he acquired certain ideas concerning a possible means of recovery. As part of his rehabilitation he commenced to present his conceptions to other alcoholics, impressing upon them that they must do likewise with still others. This has become the basis of a rapidly growing fellowship of these men and their families. This man and over one hundred others appear to have recovered. thirty these I personally know < scores > of < > cases who were of the type with whom other methods had failed completely. These facts appear to be of extreme medical importance; because of the extraordinary possibilities of rapid
growth inherent in this group they < may > mark a new epoch in the annals of alcoholism. These men may well have a remedy for thousands of such situations. You may rely absolutely on anything they say about themselves. Very truly yours, (Signed) - - - - - - - < William D. Silkworth, > M.D. The physician who, at our request, gave us this letter, has been kind enough to enlarge upon his views in another statement which follows. In this statement he confirms what anyone has < we > who < have > suffered alcoholic torture must be- lieve – that the body of the alcoholic is quite as abnormal does as his mind. It < did > not satisfy us to be told that we cannot < could not > control our drinking just because we were mal- adjusted to life, that we were in full flight from reality, or were outright mental defectives. These things were true to some extent, in fact, to a considerable extent with some of us. But we are sure that our bodies were sickened as well. In our belief, any picture of the alcoholic which leaves out this physical factor is incomplete. a kind of The doctor's theory that we have < an > allergy to alcohol interests us. As laymen, our opinion as to its ex- soundness may, of course, mean little. But as < ex-problem > alcoholics < drinkers >, we can say that his explanation makes good sense. It explains many things for which we cannot other- wise account. Though we work out our solution on the spiritual < as > < well as an altruistic > plane, we favor hospitalization for the alcoholic who is very jittery or befogged. More often than not, it is imperative that a man's brain be cleared be- fore he is approached, as he has then a better
chance of understanding and accepting what we have to offer. The doctor writes: The subject presented in this book seems to me to be of paramount importance to those afflicted with alcoholic addiction. I say this after many years' experience as Medical Director of one of the oldest hospitals in the country treating alcoholic and drug addiction. There was, therefore, a sense of real satisfaction when I was asked to contribute a few words on a subject which is covered in such masterly detail in these pages. We doctors have realized for a long time that some form of moral psychology was of urgent importance to alcoholics, but its application presented difficulties beyond our con- ception. What with our ultra-modern standards, our scien- tific approach to everything, we are perhaps not well equipped to apply the powers of good that lie outside our synthetic knowledge. About four < Many > years ago one of the leading contributors to this book came under our care in this hospital and while here he acquired some ideas which he put into practical application at once. Later, he requested the privilege of being allowed to perhaps tell his story to other patients here and < > with some misgiving, we consented. The cases we have followed through have been most interesting; in fact, many of them are amazing. The unselfishness of these men as we have come to know them, the entire absence of profit motive, and their community spirit, is indeed inspiring to one who has labored long and wearily in this alcoholic field. They believe in themselves, and still more in the Power which pulls chronic alcoholics back from the gates of death. Of course an alcoholic ought to be freed from his
physical craving for liquor, and this often requires a definite hospital procedure, before psychological measures can be of maximum benefit. We believe, and so suggested a few years ago, that the action of alcohol on these chronic alcoholics is a manifestation of an allergy; that the phenomenon of craving is limited to this class and never occurs in the average temperate drinker. These allergic types can never safely use alcohol in any form at all; and once having formed the habit and found they cannot break it, once having lost their self-confidence, their reliance upon things human, their problems pile up on them and become astonishingly difficult to solve. Frothy emotional appeal seldom suffices. The message which can interest and hold these alcoholic people must have depth and weight. In nearly all cases, their ideals must be grounded in a power greater than themselves, if they are to re-create their lives. If any feel that as psychiatrists directing a hospital for alcoholics we appear somewhat sentimental, let them stand with us a while on the firing line, see the trage- dies, the despairing wives, the little children; let the solving of these problems become a part of their daily work, and even of their sleeping moments, and the most cynical will not wonder that we have accepted and encou- raged this movement. We feel, after many years of experi- ence, that we have found nothing which has contributed more to the rehabilitation of these men than the community < altruistic > movement now growing up among them. Men and women drink essentially because they like the effect produced by alcohol. The sensation is so elusive that, while they admit it is injurious, they cannot after a time differentiate the true from the false. To them, their alcoholic life seems the only normal one. They are restless, irritable and discontented, unless they can
again experience the sense of ease and comfort which comes at once by taking a few drinks – drinks which they see others taking with impunity. After they have succumbed to the desire again, as so many do, and the phenomenon of craving develops, they pass through the well-known stages of a spree, emerging remorseful, with a firm resolution not to drink again. This is repeated over and over, and unless this person can experience an entire psychic change there is very little hope of his recovery. On the other hand – and strange as this may seem to those who do not understand – once a psychic change has occurred, the very same person who seemed doomed, who had so many problems he despaired of ever solving them, sud- denly finds himself easily able to control his desire for alcohol, the only effort necessary being that required to follow a few simple rules. Men have cried out to me in sincere and despairing appeal: "Doctor, I cannot go on like this! I have everything to live for! I must stop, but I cannot! You must help me!" Faced with this problem, if a doctor is honest with himself, he must sometimes feel his own inadequacy. Although he gives all that is in him, it often is not enough. One feels that something more than human power is needed to produce the essential psychic change. Though the aggregate of recoveries resulting from psychiatric perhaps effort is < > considerable, we physicians must admit we have made little impression upon the problem as a whole. Many types do not respond to the ordinary psychological approach. I do not hold with those who believe that alcoholism is condition entirely a < problem of > mental < control >. I have had many men who had, for example, worked a period of months on some problem or business deal which was to be settled on a certain date, favorably to them. They took a drink a day or so prior to the date, and then the phenomenon of craving at once became paramount to all other interests so
that the important appointment was not met. These men were not drinking to escape; they were drinking to over- come a craving beyond their mental control. There are many situations which arise out of the phe- nomenon of craving which cause men to make the supreme sacrifice rather than continue to fight. The classification of alcoholics seems most difficult, and in much detail is outside the scope of this book. constitutional There are, of course, the < > psychopaths who are emotionally unstable. We are all familiar with this type. They are always "going on the wagon for keeps." They are over-remorseful and make many resolutions, but never a decision. Then there are those who are never properly adjusted < > to life, who are the so-called neurotics. The prognosis < > of this type is unfavorable. < > There is the type of man who is unwilling to admit that he cannot take a drink. He plans various ways of drinking. He changes his brand or environment. There is the type who always believes that after being entirely free from alcohol for a period of time he can take a drink without danger. There is the manic-depressive type, who is, perhaps, the least understood by his friends, and about whom a whole chapter could be written. Then there are types entirely normal in every respect except in the effect alcohol has upon them. They are often able, intelligent, friendly people. All these, and many others, have one symptom in common: they cannot start drinking without developing the phenome- non of craving. This phenomenon, as we have suggested, may be the manifestation of an allergy which differenti- ates these people, < and > sets them apart as a distinct entity. It has never been, by any treatment with which we are familiar, permanently eradicated. The only relief we have to suggest is entire abstinence. This immediately precipitates us into a seething caldron of debate. Much has been written pro and con, but among physicians, the general opinion seems to be that most chronic alcoholics are doomed.
What is the solution? Perhaps I can best answer this an experience of two years ago by relating < one of my experiences >. About one year prior to this experience a man was brought in to be treated for chronic alcoholism. He had but partially recovered from a gastric hemorrhage and seemed to be a case of pathological mental deterioration. He had lost everything worthwhile in life and was only living, one might say, to drink. He frankly admitted and believed that for him there was no hope. Following the elimination of alcohol, there was found to be no permanent brain injury. He accepted the plan outlined in this book. One year later he called to see me, and I experienced a very strange sensation. I knew the man by name, and partly recognized his features, but there all resemblance ended. From a trembling, despairing, nervous wreck, had emerged a man brimming over with self-reliance and con- tentment. I talked with him for some time, but was not able to bring myself to feel that I had known him before. More than To me he was a stranger, and so he left me. < A > three years have now < long time has > passed with no return to alcohol. When I need a mental uplift, I often think of another case brought in by a physician prominent in New York City < >. The patient had made his own diagnosis, and deciding his situation hopeless, had hidden in a deserted barn determined to die. He was rescued by a searching party, and, in desperate condition, < was > brought to me. Following his physical rehabilitation, he had a talk with me in which he frankly stated he thought the treat- ment a waste of effort, unless I could assure him, which no one ever had, that in the future he would have the "will power" to resist the impulse to drink. His alcoholic problem was so complex, and his depres- sion so great, that we felt his only hope would be through what we then called "moral psychology," and we doubted if even that would have any effect.
However, he did become "sold" on the ideas contained more than three in this book. He has not had a drink for < a great many > years. I see him now and then and he is as fine a specimen of manhood as one could wish to meet. I earnestly advise every alcoholic to read this book through, and though perhaps he came to scoff, he may re- main to pray. < William D. Silkworth, M.D. >e-aa discussion of The Doctor’s Opinion
Bill’s Story (comparison)
Comparing “Bill’s Story” to the original manuscript for our Basic Text
Comparison Format — Colors appear here only and are — — not used in the actual comparisons. — Words above brackets are from the pre-publication version. < Bracketed copy is from our Basic Text as it reads today. > ~ Format Examples ~Rarely have we < RARELY HAVE WE > seen a person fail who has thoroughly directions followed our < path >...~ ~ ~Now we think you can take it! < — — — — — > Here are the steps we took...~ ~ ~11. Sought through prayer and meditation to improve our — — — — — — < conscious > contact with God < as we understood Him >...~ ~ ~
Chapter 1 < Chapter 1 > BILL'S STORYWar fever < WAR FEVER > ran high in the New England town to which we new, young officers from Plattsburg were assigned, and we were flattered when the first citizens took us to their homes, making us feel heroic. Here was love, applause, war; moments hilarious intervals sublime with < intervals hilarious >. I was part of life at last, and in the midst of the excitement I discovered liquor. I forgot the strong warnings and the prejudices of my people concerning drink. In time we sailed for "Over There." I was very lonely and again turned to alcohol. We landed in England. I visited Winchester Cathedral. Much moved, I wandered outside. My attention was caught by a doggerel on an old tombstone: "Here lies a Hampshire Grenadier Who caught his death Drinking cold small beer < . > A good soldier is ne'er forgot Whether he dieth by musket Or by pot." Ominous warning – which I failed to heed. Twenty-two, and a veteran of foreign wars, I went home at last. I fancied myself a leader, for had not the men of my battery given me a special token of appreciation? My talent for leadership, I imagined, would place me at the head of vast enterprises which I would manage with the utmost assurance.
2 I took a night law course, and obtained employment as investigator for a surety company. The drive for success was on. I'd prove to the world I was important. My work took me about Wall Street and little by little I became interested in the market. Many people lost money – but some became very rich. Why not I? I studied economics and business as well as law. Potential alcoholic that I was, I nearly failed my law course. At one of the finals I was too drunk to think or write. Though my drinking was not yet continuous, it dis- turbed my wife. We had long talks when I would still her forebodings by telling her that men of genius conceived their best projects when drunk; that the most majestic constructions of philosophic thought were so derived. By the time I had completed the course, I knew the law was not for me. The inviting maelstrom of Wall Street had me in its grip. Business and financial leaders were my heroes. Out of this alloy of drink and speculation, I commenced to forge the weapon that one day would turn in its flight like a boomerang and all but cut me to ribbons. Living modestly, my wife and I saved $1,000. It went into certain securities, then cheap and rather unpopular. I rightly imagined that they would some day have a great rise. I failed to persuade my broker friends to send me out looking over factories and managements, but my wife and I decided to go anyway. I had developed a theory that most people lost money in stocks through ignorance of markets. I discovered many more reasons later on. We gave up our positions and off we roared on a motor- cycle, the sidecar stuffed with tent, blankets, < a > change of clothes, and three huge volumes of a financial
3 reference service. Our friends thought a lunacy commission should be appointed. Perhaps they were right. I had had some success at speculation, so we had a little money, but we once worked on a farm for a month to avoid drawing on our small capital. That was the last honest manual labor on my part for the the many a day. We covered < the > whole eastern United States in a year. At the end of it, my reports to Wall Street pro- cured me a position there and the use of a large expense account. The exercise of an option brought in more money, leaving us with a profit of several thousand dollars for that year. For the next few years fortune threw money and applause my way. I had arrived. My judgment and ideas were followed by many to the tune of paper millions. The great boom of the late twenties was seething and swelling. Drink was taking an important and exhilarating part in my life. There was loud talk in the jazz places uptown. Everyone spent in thousands and chattered in millions. Scoffers could scoff and be dam- ned. I made a host of fair-weather friends. My drinking assumed more serious proportions, continuing all day and almost every night. The remonstrances of my friends terminated in a row and I became a lone wolf. There were many unhappy scenes in our sumptuous apartment. There had been no real infidelity, for loyalty to my wife, helped at times by extreme drunkenness, kept me out of those scrapes. In 1929 I contracted golf fever. We went at once to the country, my wife to applaud while I started out to overtake Walter Hagen. Liquor caught up with me much faster than I came up behind Walter. I began to be jittery in the morning. Golf permitted drinking
4 every day and every night. It was fun to carom around the exclusive course which had inspired such awe in me as a lad. I acquired the impeccable coat of tan one sees upon the well- to-do. The local banker watched me whirl fat checks in and our < out > of his till with amused skepticism. Abruptly in October 1929 hell broke loose on the New York stock exchange. After one of those days of inferno, I wobbled from a hotel bar to a brokerage office. It was eight o'clock – five hours after the market closed. The ticker still clat- tered. I was staring at an inch of tape which bore the in- PKF scription < XYZ >-32. It had been 52 that morning. I was finished and so were many friends. The papers reported men jumping to death from the towers of High Finance. That dis- gusted me. I would not jump. I went back to the bar. My friends had dropped several million since ten o'clock – so what? Tomorrow was another day. As I drank, the old fierce determination to win came back. Next morning I telephoned a friend in Montreal. He had plenty of money left and thought I had better go to Canada. to By the following spring we were living in our accustomed < > style. I felt like Napoleon returning from Elba. No St. Helena for me! But drinking caught up with me again and my generous friend had to let me go. This time we stayed broke. We went to live with my wife's parents. I found a job; then lost it as the result of a brawl with a taxi driver. Mercifully, no one could guess that I was to have no real employment for five years, or hardly draw a sober breath. My wife began to work in a department store, coming home exhausted to find me drunk.
5 I became an unwelcome hanger-on at brokerage places. Liquor ceased to be a luxury; it became a necessity. "Bathtub" gin, two bottles a day, and often three, got to be routine. Sometimes a small deal would net a few hundred dol- lars, and I would pay my bills at the bars and delicatessens. This went on endlessly, and I began to waken very early in the morning shaking violently. A tumbler full of gin followed by half a dozen bottles of beer would be required if I were to eat any breakfast. Nevertheless, I still thought I could con- trol the situation, and there were periods of sobriety which renewed my wife's hope. Gradually things got worse. The house was taken over by the mortgage holder, my mother-in-law died, my wife and father-in-law became ill. Then I got a promising business opportunity. Stocks were at the low point of 1932, and I had somehow formed a group to buy. I was to share generously in the profits. Then I went on a prodigious bender, and that chance vanished. I woke up. This had to be stopped. I saw I could not take so much as one drink. I was through forever. Before then, I had written lots of sweet promises, but my wife hap- pily observed that this time I meant business. And so I did. Shortly afterward I came home drunk. There had been no fight. Where had been my high resolve? I simply didn't know. It hadn't even come to mind. Someone had pushed a drink my way, and I had taken it. Was I crazy? I began to wonder, for such an appalling lack of perspective seemed near being just that. Renewing my resolve, I tried again. Some time
6 passed, and confidence began to be replaced by cocksureness. I could laugh at the gin mills. Now I had what it takes! One day I walked into a cafe to telephone. In no time I was beating on the bar asking myself how it happened. As the whisky rose to my head I told myself I would manage better next time, but I might as well get good and drunk then. And I did. The remorse, horror and hopelessness of the next morning are unforgettable. The courage to do battle was not there. My brain raced uncontrollably and there was a terrible sense of impending calamity. I hardly dared cross the street, lest I collapse and be run down by an early morning truck, for it was scarcely daylight. An all night place supplied me with a dozen glasses of ale. My writhing nerves were stilled at last. A morning paper told me the market had gone to hell again. Well, so had I. The market would recover, but I wouldn't. That was a hard thought. Should I kill myself? No – not now. Then a mental fog settled down. Gin would fix that. So two bottles, and – oblivion. The mind and body are marvelous mechanisms, for mine for endured this agony < > two more years. Sometimes I stole from my wife's slender purse when the morning terror and mad- ness were on me. Again I swayed dizzily before an open win- , dow, or the medicine cabinet < > where there was poison, cur- sing myself for a weakling. There were flights from city to country and back, as my wife and I sought escape. Then came the night when the physical and mental torture was so hellish I feared I would burst through my window, sash and all. Some- how I managed to drag my mattress to a lower floor, lest I suddenly leap. A doctor came with
7 a heavy sedative. Next day found me drinking both gin and sedative. This combination soon landed me on the rocks. People feared for my sanity. So did I. I could eat little or nothing when drinking, and I was forty pounds under weight. My brother-in-law is a physician, and through his kind- ness < and that of my mother > I was placed in a nationally- known hospital for the mental and physical rehabilitation of alcoholics. Under the so-called belladonna treatment my brain cleared. Hydrotherapy and mild exercise helped much. Best of all, I met a kind doctor who explained that though certainly selfish and foolish, I had been seriously ill, bodily and mentally. It relieved me somewhat to learn that in alcoholics the will is amazingly weakened when it comes to combating liquor, It though < it > often remains strong in other respects. My in- credible behavior in the face of a desperate desire to stop was explained. Understanding myself now, I fared forth in high hope. For three or four months the goose hung high. I went to town regularly and even made a little money. Surely this was the answer – self-knowledge. But it was not, for the frightful day came when I drank once more. The curve of my declining moral and bodily health fell off like a ski-jump. After a time I returned to the hos- pital. This was the finish, the curtain, it seemed to me. My weary and despairing wife was informed that it would all end with heart failure during delirium tremens, or I would develop a wet brain, perhaps within a year. She would soon have to , give me over to the undertaker < > or the asylum. They did not need to tell me. I knew, and almost welcomed the idea. It was a devastating blow to my
8 pride. I, who had thought so well of myself and my abilities, of my capacity to surmount obstacles, was cornered at last. Now I was to plunge into the dark, joining that endless pro- cession of sots who had gone on before. I thought of my poor wife. There had been much happiness after all. What would I not give to make amends. But that was over now. No words can tell of the loneliness and despair I found in that bitter morass of self-pity. Quicksand stretched around me in all directions. I had met my match. I had been overwhelmed. Alcohol was my master. Trembling, I stepped from the hospital a broken man. Fear sobered me for a bit. Then came the insidious insanity of that first drink, and on Armistice Day 1934, I was off again. Everyone became resigned to the certainty that I would have to be shut up somewhere, or would stumble along to a mis- erable end. How dark it is before the dawn! In reality that was the beginning of my last debauch. I was soon to be cata- pulted into what I like to call the fourth dimension of exis- tence. I was to know happiness, peace, and usefulness, in a way of life that is incredibly more wonderful as time passes. Near the end of that bleak November, I sat drinking in my kitchen. With a certain satisfaction I reflected there was enough gin concealed about the house to carry me through that night and the next day. My wife was at work. I wondered whether I dared hide a full bottle of gin near the head of our bed. I would need it before daylight. My musing was interrupted by the telephone. The cheery voice of an old school friend asked if he might
9 He was sober. come over. < He was sober. > It was years since I could remember his coming to New York in that condition. I was amazed. Rumor had it that he had been committed for alcoholic insanity. I wondered how he had escaped. Of course he would have dinner, and then I could drink openly with him. Unmindful of his welfare, I thought only of recapturing the spirit of other days. There was that time we had chartered an airplane to complete a jag! His coming was an oasis in drear this < dreary > desert of futility. The very thing – an oasis! Drinkers are like that. The door opened and he stood there, fresh-skinned and glowing. There was something about his eyes. He was inex- plicably different. What had happened? I pushed a drink across the table. He refused it. Disappointed but curious, I wondered what had got into the fellow. He wasn't himself. "Come, what's all this about?" I queried. He looked straight at me. Simply, but smilingly, he said, "I've got religion." I was aghast. So that was it – last summer an alcoholic crackpot; now, I suspected, a little cracked about religion. He had that starry-eyed look. Yes, the old boy was on fire all right. But bless his heart, let him rant! Besides, my gin would last longer than his preaching. But he did no ranting. In a matter of fact way he told how two men had appeared in court, persuading the judge to suspend his commitment. They had told of a simple religious idea and a practical program of action. That was two months ago and the result was self-evident. It worked! He had come to pass his experience along to me – if
10 I cared to have it. I was shocked, but interested. Certainly I was interested. I had to be, for I was hopeless. He talked for hours. Childhood memories rose before me. I could almost hear the sound of the preacher's voice as I sat, on still Sundays, way over there on the hillside; there was that proffered temperance pledge I never signed; my grand- father's good natured comtempt of some church folk and their doings; his insistence that the spheres really had their music; but his denial of the preacher's right to tell him how he must listen; his fearlessness as he spoke of these things just before he died; these recollections welled up from the past. They made me swallow hard. That war-time day in old Winchester Cathedral came back again. I had always believed in a Power greater than myself. I had often pondered these things. I was not an atheist. Few people really are, for that means blind faith in the strange , proposition that this universe originated in a cipher < > and aimlessly rushes nowhere. My intellectual heroes, the che- mists, the astronomers, even the evolutionists, suggested vast laws and forces at work. Despite contrary indications, I had little doubt that a mighty purpose and rhythm underlay all. How could there be so much of precise and immutable law, and no intelligence? I simply had to believe in a Spirit of the Universe, who knew neither time nor limitation. But that was as far as I had gone. With ministers, and the world's religions, I parted right there. When they talked of a God personal to me, who was love, superhuman strength and direction, I became irritated and my mind snapped shut against such a theory.
11 To Christ I conceded the certainty of a great man, not too closely followed by those who claimed Him. His moral teaching – most excellent. For myself, I had adopted those parts which seemed convenient and not too difficult; the rest I disregarded. The wars which had been fought, the burnings and chica- nery that religious dispute had facilitated, made me sick. I honestly doubted whether, on balance, the religions of mankind had done any good. Judging from what I had seen in Europe and since, the power of God in human affairs was neg- ligible, the Brotherhood of Man a grim jest. If there was a Devil, he seemed the Boss Universal, and he certainly had me. But my friend sat before me, and he made the point- blank declaration that God had done for him what he could not do for himself. His human will had failed. Doctors had pronounced him incurable. Society was about to lock him up. Like myself, he had admitted complete defeat. Then he had, in effect, been raised from the dead, suddenly taken from the scrap heap to a level of life better than the best he had ever known! Had this power originated in him? Obviously it had not. There had been no more power in him than there was in me at that minute; and this was none at all. That floored me. It began to look as though religious people were right after all. Here was something at work in a human heart which had done the impossible. My ideas about miracles were drastically revised right then. Never mind the musty past; here sat a miracle directly across the kitchen table. He shouted great tidings. I saw that my friend was much more than inwardly
12 reorganized. He was on a different footing. His roots grasped a new soil. These next four paragraphs do not appear in the original. Despite the living example of my friend there remained in me the vestiges of my old prejudice. The word God still aroused a certain antipathy. When the thought was expressed that there might be a God personal to me this feeling was in- tensified. I didn't like the idea. I could go for such con- ceptions as Creative Intelligence, Universal Mind or Spirit of Nature but I resisted the thought of a Czar of the Heavens, however loving His sway might be. I have since talked with scores of men who felt the same way. My friend suggested what then seemed a novel idea. He said, "Why don't you choose your own conception of God?" That statement hit me hard. It melted the icy intellec- tual mountain in whose shadow I had lived and shivered many years. I stood in the sunlight at last. It was only a matter of being willing to believe in a Power greater than myself. Nothing more was required of me to make my beginning. I saw that growth could start from that point. Upon a foundation of complete willingness I might build what I saw in my friend. Would I have it? Of course I would! The previous four paragraphs did not appear in the original. Thus was I convinced that God is concerned with us humans , < > when we want Him enough. At long last I saw, I felt, I believed. Scales of pride and prejudice fell from my eyes. A new world came into view. The real significance of my experience in the Cathedral burst upon me. For a brief moment, I had needed and wanted God. There had been a humble willingness to have Him with me – and He came. But soon the sense of His presence had been blotted out by
13 worldly clamors, mostly those within myself. And so it had been ever since. How blind I had been. At the hospital I was separated from alcohol for the last time. Treatment seemed wise, for I showed signs of delirium I have not had a drink since. tremens. < > There I humbly offered myself to God, as I then under- stood Him, to do with me as He would. I placed myself unre- servedly under His care and direction. I admitted for the first time that of myself I was nothing; that without Him I was lost. I ruthlessly faced my sins and became willing to have my new-found Friend take them away, root and branch. < I have not had a drink since. > My schoolmate visited me, and I fully acquainted him with my problems and deficiencies. We made a list of people I had hurt or toward whom I felt resentment. I expressed my entire willingness to approach these individuals, admitting my wrong. Never was I to be critical of them. I was to right all such matters to the utmost of my ability. I was to test my thinking by the new God-consciousness within. Common sense would thus become uncommon sense. I was to sit quietly when in doubt, asking only for direction and strength to meet my problems as He would have me. Never was I to pray for myself, except as my requests bore on my useful- ness to others. Then only might I expect to receive. But that would be in great measure. My friend promised when these things were done I would enter upon a new relationship with my Creator; that I would life have the elements of a way of < living > which answered all my problems. Belief in the power of God, plus enough willing- ness, honesty and humility
14 to establish and maintain the new order of things, were the essential requirements. Simple, but not easy; a price had to be paid. It meant destruction of self-centeredness. I must turn in all things to the Father of Light who presides over us all. These were revolutionary and drastic proposals, but the moment I fully accepted them, the effect was electric. There was a sense of victory, followed by such a peace and serenity as I had never known. There was utter confidence. I felt lifted up, as though the great clean wind of a mountain top blew through and through. God comes to most men gradually, but His impact on me was sudden and profound. For a moment I was alarmed, and called my friend, the doctor, to ask if I were still sane. He listened in wonder as I talked. Finally he shook his head saying, "Something has hap- pened to you I don't understand. But you had better hang on to it. Anything is better than the way you were." The good doctor now sees many men who have such experiences. He knows < that > they are real. While I lay in the hospital the thought came that there were thousands of hopeless alcoholics who might be glad to have what had been so freely given me. Perhaps I could help some of them. They in turn might work with others. My friend had emphasized the absolute necessity of demon- strating 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
15 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 prob- lems. It was fortunate, for my old business associates re- mained skeptical 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. We commenced to make many fast friends and a fellowship has grown up among us of which it is a wonderful thing to feel a part. The joy of living we really have, even under pressure one hundred and difficulty. I have seen < hundreds of > families set their feet in the path that really goes somewhere; have seem < seen > the most impossible domestic situations righted; feuds and bitterness of all sorts wiped out. I have seen men come out of asylums and resume a vital place in the lives of their families and communities. Business and professional men have regained their standing. There is scarcely any form of trouble and misery which has not been overcome among us. Western In one < western > city and its environs there are < one > eighty < thousand > of us and our families. We meet frequently at our different homes, < > so that newcomers may find the fellowship
16 they seek. At these informal gatherings one may often see 40 80 from < 50 > to < 200 > persons. We are growing in numbers and power. An alcoholic in his cups is an unlovely creature. Our struggles with them are variously strenuous, comic and tragic. One poor chap committed suicide in my home. He could not, or would not, see our way of life. amoung There is, however, a vast < amount > of fun about it all. I suppose some would be shocked at our seeming worldliness and levity. But just underneath there is deadly earnestness. God < Faith > has to work twenty-four hours a day in and through us, or we perish. , Most of us feel we need look no further for Utopia < > nor even for Heaven < >. We have it with us right here and now. that my Each day < my friend's > simple talk in < our > kitchen multi- plies itself in a widening circle of peace on earth and good will to men.e-aa discussion of Bill’s Story
There is a Solution (comparison)
Comparing “There is a Solution” to the original manuscript for our Basic Text
Comparison Format — Colors appear here only and are — — not used in the actual comparisons. — Words above brackets are from the pre-publication version. < Bracketed copy is from our Basic Text as it reads today. > ~ Format Examples ~Rarely have we < RARELY HAVE WE > seen a person fail who has thoroughly directions followed our < path >...~ ~ ~Now we think you can take it! < — — — — — > Here are the steps we took...~ ~ ~11. Sought through prayer and meditation to improve our — — — — — — < conscious > contact with God < as we understood Him >...~ ~ ~
Chapter 2 < Chapter 2 > THERE IS A SOLUTIONWe, of one hundred < WE, OF > ALCOHOLICS ANONYMOUS, know < thousands of > men < and women > who were once just as hopeless as Bill. All < Nearly all > have recovered. They have solved the drink problem. ordinary We are < average > Americans. All sections of this country and many of its occupations are represented, as well as many political, economic, social, and religious back- grounds. We are people who normally would not mix. But there exists among us a fellowship, a friendliness, and an understanding which is indescribably wonderful. We are like the passengers of a great liner the moment after rescue from , shipwreck < > when camaraderie, joyousness and democracy pervade the vessel from steerage to Captain's table. Unlike the feelings of the ship's passengers, however, our joy in escape from disaster does not subside as we go our individual ways. The feeling of having shared in a common peril is one element in the powerful cement which binds us. But that in itself would never have held us together as we are now joined. The tremendous fact for every one of us < is > that we have discovered a common solution. We have a way out on which we can absolutely agree, and upon which we can join in brotherly and harmonious action. This is the great news this book carries to those who suffer from alcoholism.
18 An illness of this sort – and we have come to believe it an illness – involves those about us in a way no other human sickness can. If a person has cancer all are sorry for him and no one is angry or hurt. But no so with the alcoholic illness, for with it there goes annihilation of all the things worth while in life. It engulfs all whose lives touch the sufferer's. It brings misunderstanding, fierce resentment, financial insecurity, disgusted friends and employers, warped lives of blameless children, sad wives and parents – anyone can increase the list. This , instruct < We hope this > volume will inform < > and com- fort those who are, or who may be affected. There are many. Highly competent psychiatrists who have dealt with us (often fruitlessly, we are afraid) find it almost < have found it sometimes > impos- sible to persuade an alcoholic to discuss his situation without reserve. Strangely enough, wives, parents and intimate friends usually find us even more unapproachable than do the psychiatrist and the doctor. But the ex-alcoholic who has found this < But the ex-problem drinker who has found this > solution, who is properly armed with certain medical < solution, who is properly armed with facts about > information, can generally win the entire confidence < himself, can generally win the entire confidence > of another alcoholic in a few hours. Until such an < of another alcoholic in a few hours. Until such an > understanding is reached, little or nothing can be < understanding is reached, little or nothing can be > accomplished. < accomplished. > That the man who is making the approach has had the same difficulty, that he obviously knows what he is talking about, that his whole deportment shouts at the new prospect that he is a man with a real answer, that he has no attitude of Holier Than Thou, nothing whatever except the sincere desire to be helpful; that there are no fees to pay, no axes to grind, no people to please, no lectures to be endured – these are the conditions
19 necessary we have found < most effective >. After such an approach many take up their beds and walk again. None of us makes a < sole > vocation of this work, nor do we think its effectiveness would be increased if the liquor problem we did. We feel that elimination of < our drinking > is but a beginning. A much more important demonstration of our principles lies before us in our respective homes, , occupations < > and affairs. 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 of that they can give nearly all < > their time to the work. If we keep on the way we are going there is little doubt that much good will result, but the surface of the problem would hardly be scratched. Those of us who live in large cities are overcome by the reflection that close by hundreds are dropping into oblivion every day. Many could recover if they had the opportunity we have enjoyed. How then shall we present that which has been so freely given us? We have concluded to publish an anonymous volume setting forth the problem as we see it. We shall bring to the task our combined experience and knowledge. This ought to < should > suggest a useful program for anyone concerned with a drinking problem. Of necessity there will have to be discussion of matters medical, psychiatric, social, and religious. We are aware that these matters are, from their very nature, controversial. Nothing would please us so much as to write a book which would contain no basis for con- tention or argument. We shall do our utmost to achieve that ideal. Most of us sense that real tolerance of other people's shortcomings and viewpoints and a respect for their opinions are attitudes which make us
20 more useful to others. Our very lives, as < ex-problem > ex-alcoholics < drinkers >, depend upon our constant thought of others and how we may help meet their needs. You may already have asked yourself why it is that all of us became so very ill from drinking. Doubtless you are curious to discover how and why, in the face of expert opinion to the contrary, we have recovered from a hopeless condition of mind and body. If you are an alcoholic who wants to get over it, you may already be asking – "What do I have to do?" It is the purpose of this book to answer such questions specifically. We shall tell you what we have done. Before going into a detailed discussion, it may be well to summarize some points as we see them. How many times people have said to us: "I can take it or leave it alone. Why can't he?" "Why don't you drink like a gentleman or quit?" "That fellow can't handle his liquor." "Why don't you try beer and wine?" "Lay off the hard stuff." "His will power must be weak." "He could stop if he wanted to." "She's such a sweet girl, I should think he'd stop for her < sake >." "The doctor told him that if he ever drank again it would kill him, but there he is all lit up again." , Now < > these are commonplace observations on drinkers which we hear all the time. Back of them is a world of ignor- ance and misunderstanding. We see that these expressions re- fer to people whose reactions are very different from ours. Moderate drinkers have little trouble in giving up liquor entirely if they have good reason for it. They can take it or leave it alone. Then we have a certain type of hard drinker. He may have bad the habit < badly > enough to gradually impair
21 him physically and mentally. It may cause him to die a few years before his time. If a sufficiently strong reason – ill health, falling in love, change of environment, or the warning of a doctor – becomes operative, this man can also stop or moderate, although he may find it difficult and troublesome and may even need medical attention. But what about the real alcoholic? He may start off as a moderate drinker; he may or may not become a continuous hard drinker; but at some stage of his drinking career he begins to lose all control of his liquor consumption, once he starts to drink. Here is the fellow who has been puzzling you, especially in his lack of control. He does absurd, incredible, tragic things while drinking. He is a real Dr. Jekyll and Mr. Hyde. He is seldom mildly intoxicated. He is always more or less insanely drunk. His disposition while drinking resembles his normal nature but little. He may be one of the finest fellows in the world. Yet let him drink for a day, and he frequently becomes disgustingly, and even dangerously anti-social. He has a positive genius for getting tight at exactly the wrong moment, particularly when some important decision must be made or engagement kept. He is often perfectly sensible and well balanced concerning everything except liquor, but in that respect < he > is incredibly dishonest and selfish. He often possesses special abilities, skills, and aptitudes, and has a promising career ahead of him. He uses his gifts to build up a bright outlook for his family and himself, < and > then pulls the structure down on his head by a senseless series of sprees. He is the fellow who goes to bed so intoxicated he ought to sleep the clock around. Yet early next
22 morning he searches madly for the bottle he misplaced the night before. If he can afford it, he may have liquor concealed all over his house to be certain no one gets his entire supply away from him to throw down the wastepipe. As matters grow worse, he begins to use a combination of high-powered sedative and liquor to quiet his nerves so he can go to work. Then comes the day when he simply cannot make it and gets drunk all over again. Perhaps he goes a dose of to a doctor who gives him < > morphine or some high-voltage < > sedative with which to taper off. Then he begins to appear at hospitals and sanitariums. This is by no means a comprehensive picture of the true alcoholic, as our behavior patterns vary. But this description should identify him roughly. Why does he behave like this? If hundreds of experi- ences have shown him that one drink means another debacle with all its attendant suffering and humiliation, why is it he takes that one drink? Why can't he stay on the water wagon? What has become of the common sense and will power that he still sometimes displays with respect to other matters? Perhaps there never will be a full answer to these Psychiatrists and medical men questions. < Opinions > vary considerably in their opinion < > as to why the alcoholic reacts differently No one is from normal people. < We are not > sure why, once a certain nothing point is reached, < little > can be done for him. We cannot answer the riddle. We know that while the alcoholic keeps away from drink < , > as he may do for months or years, he reacts much like other men. We are equally positive that once he takes any alcohol whatever into his system, something happens, both in the bodily and mental sense, which makes it virtually impossible for him to
23 stop. The experience of any alcoholic will abundantly that confirm < this >. These observations would be academic and pointless if our friend never took the first drink < , > thereby setting real the terrible cycle in motion. Therefore, the < main > problem of the alcoholic centers in his mind, rather than in his body. If you ask him why he started on that last bender, the chances are he will offer you any one of a hundred alibis. Sometimes these excuses have a certain plausibility, but none of them make really < makes > sense in the light of the havoc an alcoho- to you lic's drinking bout creates. They sound < > like the beat philosophy of the man who, having a headache, < beats > him- couldn't self on the head with a hammer so that he < can't > feel the ache. If you draw this fallacious reasoning to the attention of an alcoholic, he will laugh it off, or become irritated and refuse to talk. you Once in a while he may tell < > the truth. And the truth, strange to say, is usually that he has no more idea why he took that first drink than you have. Some drinkers have excuses with which they are satisfied part of the time. But in their hearts they really do not know why they do it. Once this malady has a real hold, they are a baffled lot. There is the obsession that somehow, someday, they will beat the game. But they often suspect they are down for the count. How true this is, few realize. In a vague way their families and friends sense that these drinkers are abnormal, waits but everybody hopefully < awaits > the day when the sufferer will rouse himself from his lethargy and assert his power of will. The tragic truth is that if the man be a real alco- will seldom holic, the happy day < may not > arrive. He has lost
24 control. At a certain point in the drinking of every alco- holic, he passes into a state where the most powerful desire to stop drinking is of absolutely no avail. This tragic situation has already arrived in practically every case long before it is suspected. The fact is that most alcoholics, for reasons yet < The fact is that most alcoholics, for reasons yet > obscure, have lost the power of choice in drink. Our < obscure, have lost the power of choice in drink. Our > so-called will power becomes practically nonexistent. < so-called will power becomes practically nonexistent. > We are unable at certain times, no matter how well we < We are unable, at certain times, > understand ourselves, to bring into our consciousness < to bring into our consciousness > with sufficient force the memory of the suffering and < with sufficient force the memory of the suffering and > humiliation of even a week or a month ago. We are < humiliation of even a week or a month ago. We are > without defense against the first drink. < without defense against the first drink. > The almost certain consequences that follow taking even a glass of beer do not crowd into the mind to deter , us. If these thoughts occur, they are hazy < > and readily supplanted with the old threadbare idea that this time we shall handle ourselves like other people. There is a complete failure of the kind of defense that keeps one from putting his hand on a hot stove. The alcoholic may say to himself in the most casual way, "It won't burn me this time, so here's how!" Or perhaps he doesn't think at all. How often have some of us begun to drink in this nonchalant way, and after the third or fourth, pounded on the bar and said to ourselves, "For God's sake, how did I ever get started again?" Only to have that thought supplanted by "Well, I'll stop with the sixth drink." Or "What's the use anyhow?" When this sort of thinking is fully established in an individual with alcoholic tendencies, he has probably all placed himself beyond < > human aid, and unless locked is certain to , up < may > die < > or go permanently insane. These stark and ugly facts have been confirmed by legions of alcoholics
25 throughout history. But for the grace of God, there would one hundred have been < thousands > more convincing demonstrations. , So many want to stop < > but cannot. There is a solution. < There is a solution. > Almost none of us liked the levelling self-searching, the < leveling > of our pride, the confession of shortcomings which the process requires for its successful consummation. But we saw that it really worked in others, and we had come to believe in the hopelessness and futililty of life as we had been living it. When, there- fore, we were approached by those in whom the problem had been solved, there was nothing left for us but to pick up the simple kit of spiritual tools laid at our feet. We have found much of heaven and we have been rocketed into a fourth dimension of , existence < > of which we had not even dreamed. that The great fact is just this, and nothing less: < That > , we have had deep and effective spiritual experiences < > which have revolutionized our whole attitude toward life, toward , our fellows < > and toward God's universe. The central fact of our lives today is the absolute certainty that our Creator has entered into our hearts and lives in a way which is indeed miraculous. He has commenced to accomplish those things for us which we could never do by ourselves. If you are < as > seriously alcoholic < as we were >, you have we believe < there is > no middle-of-the-road solution. You are is < We were > in a position where life < was > becoming you have impossible, and if < we had > passed into the region from you have from which there is no return through human aid, < we had > one is but two alternatives: < One was > to go on to the bitter your end blotting out the consciousness of < our > intolerable you can find situation as best < we could >; and the other, to < accept > what we have found < spiritual help >. This
26 you can do if you want are < we did because we > honestly < wanted > to, and < were > willing to make the effort. A certain American business man had ability, good sense, and high character. For years he had floundered from one sanitarium to another. He had consulted the best known American psychiatrists. Then he had gone to Europe, placing himself in the care of a celebrated physician < (the psychiatrist, Dr. Jung) > who prescribed for him. bitter Though < > experience had made him skeptical, he finished his treatment with unusual confidence. His physical and mental condition were unusually good. Above all, he believed he had acquired such a profound knowledge , of the inner workings of his mind and its hidden springs < > that relapse was unthinkable. Nevertheless, he was drunk in a short time. More baffling still, he could give himself no satisfactory explanation for his fall. So he returned to this doctor, whom he admired, and asked him point-blank why he could not recover. He wished above all things to regain self-control. He seemed quite rational and well-balanced with respect to other problems. Yet he had no control whatever over alcohol. Why was this? He begged the doctor to tell him the whole truth, and he got it. In the doctor's judgment he was utterly hopeless; he could never regain his position in society , and he would have to place himself under lock and key < > or hire a bodyguard if he expected to live long. That was a great physician's opinion. But this man still lives, and is a free man. He , does not need a bodyguard < > nor is he confined. He can go anywhere on this earth where other free men may go
27 without disaster, provided he remains willing to maintain a certain simple attitude. Some of our alcoholic readers may think they can do without spiritual help. Let us tell you the rest of the conversation our friend had with his doctor. The doctor said: "You have the mind of a chronic alcoholic. I have never seen one single case recover, where the state of mind existed to the extent that it does in you." Our friend felt as though the gates of hell had closed on him with a clang. He said to the doctor, "Is there no exception?" "Yes," replied the doctor, "there is. Exceptions to cases such as yours have been occurring since early times. Here and there, once in a while, alcoholics have had what are called vital spiritual experiences. To me these occur- rences are phenomena. They appear to be in the nature of huge emotional displacements and rearrangements. Ideas, emotions, and attitudes which were once the guiding forces of the lives of these men are suddenly cast to one side, and a completely new set of conceptions and motives begin to dominate them. In fact, I have been trying to produce some such emotional rearrangement within you. With many individuals the methods which I employed are successful, but I have never been successful with an alcoholic of your description." Upon hearing this, our friend was somewhat relieved, for he reflected that, after all, he was a good church member. This hope, however, was destroyed by the doctor's telling him that < while > his religious convictions were very good, but that < > in his case they did not spell the necessary vital spiritual experience.
28 Here was the terrible dilemma in which our friend found himself when he had the extraordinary experience, which as we have already told you, made him a free man. , will We, in our turn, sought the same escape < with > all the desperation of drowning men. What seemed at first a flimsy reed, has proved to be the loving and powerful hand of God. A new life has been given us or, if you prefer, "a design for living < living" > that really works. The distinguished American psychologist, William James, , in his book < > "Varieties of Religious Experience," indicates found a multitude of ways in which men have < discovered > God. As a group, we < We > have no desire to convince anyone that there God discovered is only one way by which < faith > can be < acquired >. If , , , what we have learned < > and felt < > and seen < > means anything at all, it means that all of us, whatever our race, , creed, or color < > are the children of a living Creator with whom we may form a relationship upon simple and understandable terms as soon as we are willing and honest enough to try. Those having religious affiliations will find here nothing disturbing to their beliefs or ceremonies. There is no friction among us over such matters. , as a group, We think it no concern of ours < > what religious bodies our members identify themselves with as individuals. This should be an entirely personal affair which each one decides for himself in the light of past association < associations >, or his present choice. Not all of us have joined < join > religious bodies, but most of us favor such memberships. In the following chapter, there appears an explanation of alcoholism < , > as we understand it, then a chapter addressed to the agnostic. Many who once were in this ; surprisingly class are now among our members < . Surprisingly >
29 enough, we find such convictions no great obstacle to a spiritual experience. There is a group of personal narratives. Then < Further on, > clear- an alcoholic may cut directions are given showing how < we > recover more than a score of < recovered >. These are followed by < forty-three > personal experiences. Each individual, in the personal stories, describes , in his own language < > and from his point of view the way found or rediscovered he < established his relationship with > God. These give a fair cross section of our membership and a clear-cut idea of what has actually happened in their lives. We hope no one will consider these self-revealing accounts in bad taste. Our hope is that many alcoholic men and women, desperately in need, will see these pages, and we believe that it is only by fully disclosing our- selves and our problems that they will be persuaded to say, "Yes, I am one of them too; I must have this thing."e-aa discussion of There is a Solution
More About Alcoholism (comparison)
Comparing “More About Alcoholism” to the original manuscript for our Basic Text
Comparison Format — Colors appear here only and are — — not used in the actual comparisons. — Words above brackets are from the pre-publication version. < Bracketed copy is from our Basic Text as it reads today. > ~ Format Examples ~Rarely have we < RARELY HAVE WE > seen a person fail who has thoroughly directions followed our < path >...~ ~ ~Now we think you can take it! < — — — — — > Here are the steps we took...~ ~ ~11. Sought through prayer and meditation to improve our — — — — — — < conscious > contact with God < as we understood Him >...~ ~ ~
Chapter 3 < Chapter 3 > MORE ABOUT ALCOHOLISMMost of us < MOST OF US > have been unwilling to admit we were real alcoholics. No person likes to think he is bodily and mentally different from his fellows. Therefore, it is not surprising that our drinking careers have been characterized by countless vain attempts to prove we could drink like other people. The idea that somehow, someday liquor he will control and enjoy his < > drinking is the great obsession of every abnormal drinker. The persistence of this illusion is astonishing. Many pursue it into the gates of insanity or death. We learned that we had to fully concede to our inner- most selves that we were alcoholics. This is the first step in recovery. The delusion that we are like other people, had or presently may be, < has > to be smashed. We alcoholics are men and women who have lost the ability to control our drinking. We know that no real ever recovered this alcoholic < ever recovers > control. All of us felt at times that we were regaining control, but such inter- vals – usually brief – were inevitably followed by still less control, which led in time to pitiful and incompre- hensible demoralization. We are convinced to a man that alcoholics of our type are in the grip of a progressive illness. Over any considerable period we get worse, never better. We are like men who have lost their legs; they never grow new ones. Neither does there appear to be any kind of treatment which will make alcoholics of
31 our kind like other men. We have tried every imaginable remedy. In some instances there has been brief recovery, followed always by < a > still worse relapse. Physicians who are familiar with alcoholism agree there is no such thing as making a normal drinker out of an alcoholic. evidently Science may one day accomplish this, but it < > hasn't done so yet. Despite all we can say, many who are real alcoholics are not going to believe they are in that class. By every form of self-deception and experimentation, they will try to prove themselves exceptions to the rule, therefore non-alcoholic , < nonalcoholic >. If anyone < > who is showing inability , to control his drinking < > can do the right-about-face and drink like a gentleman, our hats are off to him. Heaven knows, we have tried hard enough and long enough to drink like other people! Here are some of the methods we have tried: drinking < Drinking > beer only, limiting the number of drinks, never drinking alone, never drinking in the morning, drinking only at home, never having it in the house, never drinking during business hours, drinking only at parties, switching from scotch to brandy, drinking only natural wines, agreeing to resign if ever drunk on the job, taking a trip, not taking a trip, swearing off forever (with and without a solemn oath), taking more physical exercise, reading inspirational books, consulting psychologists, < > going to health farms and sanitariums, accepting voluntary commitment to asylums – we could increase the list ad infinitum. brand We do not like to < pronounce > any individual as an < > alcoholic, but you can quickly diagnose yourself. Step over to the nearest barroom and try some controlled drinking. Try to drink and stop abruptly. Try it
32 more than once. It will not take long for you to decide, if will you are honest with yourself about it. It < may > be worth thoroughly sold on the a bad case of jitters if you get < a full knowledge > idea that you are a candidate for Alcoholics Anonymous! < of your condition. > Though there is no way of proving it, we believe that early in our drinking careers most of us could have stopped drinking. But the difficulty is that few alcoholics have enough desire to stop while there is yet time. We have heard of a few instances where people, who showed definite signs of alcoholism, were able to stop < for a long period > to because of an overpowering desire to < do > so. Here is one. A man of thirty was doing a great deal of spree drinking. He was very nervous in the morning after these bouts and quieted himself with more liquor. He was ambitious to succeed in business, but saw that he would get nowhere if he drank at all. Once he started, he had no control whatever. He made up his mind that until he had been successful in business and had retired, he would not touch another drop. An exceptional man, , he remained bone dry for twenty-five years < > and retired at the age of fifty-five, after a successful and happy business career. Then he fell victim to a belief which practically every alcoholic has – that his long period of sobriety and self-discipline had qualified him to drink as other men. Out came his carpet slippers and a bottle. In two months he was in a hospital, puzzled and humiliated. He tried to regulate his drinking for a while, making several trips to the hospital meantime. Then, gathering all his forces, he attempted to , stop < altogether > and found he could not. Every means of solving his problem which
33 money could buy was at his disposal. Every attempt failed. Though a robust man at retirement, he went to pieces quickly , < > and was dead within four years. This case contains a powerful lesson. Most of us have believed that if we remained sober for a long stretch, we could thereafter drink normally. But here is a man who at fifty-five years found he was just where he had left off at thirty. We have seen the truth demonstrated again and once again: "< Once > an alcoholic, always an alcoholic." Commencing to drink after a period of sobriety, we are in a short time as bad as ever. If we are planning to stop drinking, there must be no reservation of any kind, nor any lurking notion that someday we will be immune to alcohol. Young people may be encouraged by this man's experience to think that they can stop, as he did, on their own will power. We doubt if many of them can do it, because none will really want to stop, and hardly one of them, because of the peculiar mental twist already acquired, will find he can -five win out. Several of our crowd, men of thirty < > or but less, had been drinking < only > a few years, but they found themselves as helpless as those who had been drinking twenty years. To be gravely affected, one does not necessarily have , to drink a long time < > nor take the quantities some of us have. This is particularly true of women. Potential feminine < female > alcoholics often turn into the real thing and are gone beyond recall in a few years. Certain drinkers, alcoholic who would be greatly insulted if called < alcoholics >, are astonished at their inability to stop. We, who are familiar with the symptoms, see large numbers of potential alcoholics among young
34 people everywhere. But try and get them to see it! As we look back, we feel we had gone on drinking many years beyond the point where we could quit on our will power. If anyone questions whether he has entered this dangerous area, let him try leaving liquor alone for one year. If he is a real alcoholic and very far advanced, there is scant chance of success. In the early days of our drinking we occasionally remained sober for a year or more, becoming serious drinkers again later. Though you may be able to stop for a considerable period, you may yet be a potential alcoholic. We think few, to whom this book will appeal, can stay dry anything like a year. Some will be drunk the day after making their resolutions; most of them within a few weeks. For those who are unable to drink moderately the question is how to stop altogether. We are assuming, of course, that the reader desires to stop. Whether such a person can quit non-spiritual somewhat upon the upon a < nonspiritual > basis depends < > strength of his character, and how much he really wants to < > be done with it. But even more will it depend < > upon the ex- tent to which he has already lost the power to choose whether he will drink or not. Many of us felt that we had plenty of character. There was a tremendous urge to cease forever. Yet we found it impossible. This is the baffling feature of alco- holism as we know it – this utter inability to leave it alone, no matter how great the necessity or the wish. How then shall we help our readers determine, to their own satisfaction, whether they are one of us? The experiment of quitting for a period of time will be helpful, but we think we can render an even greater service to alcoholic , sufferers < > and perhaps to the medical
35 fraternity. So we shall describe some of the mental states that precede a relapse into drinking, for obviously this is the crux of the problem. What sort of thinking dominates an alcoholic who repeats time after time the desperate experiment of the first drink? Friends who have reasoned with him after a spree which has , brought him to the point of divorce or bankruptcy < > are are mystified when he walks directly into a saloon. Why does he? Of what is he thinking? Our first example is a friend we shall call Jim. This man has a charming wife and family. He inherited a lucrative automobile agency. He had a commendable World War record. He is a good salesman. Everybody likes him. He is an intelligent man, normal so far as we can see, except for a nervous disposition. He did no drinking until he was thirty-five. In a few years he became so violent when intoxicated that he had to be committed. On leaving the asylum he came into contact with us. We told him what we knew of alcoholism and the answer we had found. He made a beginning. His family was reassembled, and he began to work as a salesman for the business he had lost through drinking. All went well for a time, but he failed to enlarge his spiritual life. To his consternation, he found himself drunk half a dozen times in rapid succession. On each of these occasions we worked with him, reviewing carefully what had happened. He agreed he was a real alco- holic and in < a > serious condition. He knew he faced another trip to the asylum if he kept on. Moreover, he would lose his family for whom he had < a > deep affection.
36 Yet he got drunk again. We asked him to tell us exactly how it happened. This is his story: "I came to work on Tuesday morning. I remember I felt irritated that I had to be a salesman for a concern I once owned. I had a few words with the boss, but nothing serious. Then I decided to drive into the country and see one of my prospects for a car. On the way I felt hungry so I stopped at a roadside place where they have a bar. I had no intention of drinking. I just thought I would get a sandwich. I also had the notion that I might find a customer for a car at this place, which , was familiar < > for I had been going to it for years. I had eaten there many times during the months I was sober. I sat down at a table and ordered a sandwich and a glass of milk. Still no thought of drinking. I ordered another sandwich and decided to have another glass of milk. Suddenly the thought crossed my mind that if I were < Suddenly the thought crossed my mind that if I were > to put an ounce of whiskey in my milk, it couldn't hurt < to put an ounce of whiskey in my milk it couldn't hurt > me on a full stomach. I ordered a whiskey and poured it < me on a full stomach. I ordered a whiskey and poured it > into the milk. I vaguely sensed I was not being any too < into the milk. I vaguely sensed I was not being any too > smart, but felt reassured, as I was taking the whiskey < smart, but felt reassured as I was taking the whiskey > on a full stomach. < on a full stomach. > The experiment went so well that I ordered another whiskey and poured it into more milk. That didn't seem to bother me so I tried another." on Thus started < one > more journey to the asylum for Jim. Here was the threat of commitment, the loss of family and position, to say nothing of that intense mental and physical suffering which drinking always caused him. He had much knowledge about himself as an alcoholic. < He had much knowledge about himself as an alcoholic. > Yet all reasons for not drinking were < Yet all reasons for not drinking were >
37 easily pushed aside in favor of the foolish idea that < easily pushed aside in favor of the foolish idea that > he could take whiskey if only he mixed it with milk! < he could take whiskey if only he mixed it with milk! > Whatever the precise definition of the word may be, we call this plain insanity. How can such a lack of proportion, of the ability to think straight, be called anything else? not- You may think this an extreme case. To us it is < not > far fetched < far-fetched >, for this kind of thinking has been character- our group. Some of us istic of every single one of < us. We > have , sometimes reflected more than Jim did < > upon the conse- quences. But there was always the curious mental phenome- , non < > that parallel with our sound reasoning there inevi- tably ran some insanely trivial excuse for taking the first drink. Our sound reasoning failed to hold us in check. The insane idea won out. Next day we would ask ourselves, in all earnestness and sincerity, how it could have happened. In some circumstances we have gone out deliberately to get drunk, feeling ourselves justified by nervousness, anger, worry, depression, jealousy or the like. But even in this type of beginning we are obliged to admit that our justifi- cation for a spree was insanely insufficient in the light of what always happened. We now see that when we began to drink deliberately, instead of casually, there was little serious , or effective thought during the period of premeditation < > of what the terrific consequences might be. Our behavior is as absurd and incomprehensible with respect to the first drink as that of an individual with a passion, say, for jay-walking. He gets a thrill out of skipping in front of fast-moving vehicles. He enjoys himself < for > a few years in spite of friendly warnings. Up to this point you would label him as a foolish
38 , chap < > having queer ideas of fun. Luck then deserts him and he is slightly injured several times in succession. You would expect him, if he were normal, to cut it out. Presently he is hit again and this time has a fractured , skull. Within a week after leaving the hospital < > a fast-moving trolley car breaks his arm. He tells you he has decided to stop jay-walking for good, but in a few weeks he breaks both legs. On through the years this conduct continues, accom- panied by his continual promises to be careful or to keep off the streets altogether. Finally, he can no longer , work, his wife gets a divorce < and > he is held up to ridicule. He tries every known means to get the jay- walking idea out of his head. He shuts himself up in an asylum, hoping to mend his ways. But the day he comes out he races in front of a fire engine, which breaks his back. Such a man would be crazy, wouldn't he? You may think our illustration is too ridiculous. But is it? We, who have been through the wringer, have to admit if we substituted alcoholism for jay-walking, the illustration would fit us exactly. However intelligent we may have been in other respects, where alcohol has been involved, we have been strangely insane. It's strong language – but isn't it true? Some of you are thinking: "Yes, what you tell us is true, but it doesn't fully apply. We admit we have some of these symptoms, but we have not gone to the extremes you fellows did, nor are we likely to, for we understand ourselves so well after what you have told us that such things cannot happen again. We have not lost everything in life through drinking and we
39 certainly do not intend to. Thanks for the information." non-alcoholic That may be true of certain < nonalcoholic > people who, though drinking foolishly and heavily at the present time, are able to stop or moderate, because their brains and bodies warped and degenerated have not been < damaged > as ours were. But the actual or potential alcoholic, with hardly an exception, absolutely unable to stop drinking on the basis of will be < absolutely unable to stop drinking on the basis of > self-knowledge. < self-knowledge. > This is a point we wish to emphasize and re-emphasize, to smash home upon our alcoholic readers as it has been revealed to us out of bitter experience. Let us take another illustration. Fred is partner in a well known accounting firm. His income is good, he has a fine home, is happily married and is the father of promising children of college age. He < has > so attractive a personality that he makes friends with every- one. If there ever was a successful business man, it is Fred. To all appearance he is a stable, well balanced individual. Yet, he is alcoholic. We first saw Fred about a year ago in a hospital where he had gone to recover from a bad case of jitters. It was his first experience of this kind, and he was much ashamed of it. Far from admitting he was an alco- holic, he told himself he came to the hospital to rest his nerves. The doctor intimated strongly that he might be worse than he realized. For a few days he was depressed about his condition. He made up his mind to quit drinking altogether. It never occurred to him that perhaps he could not do so, in spite of his character and standing. Fred would not believe himself an alcoholic, much less accept a spiritual remedy for his problem. We told him
40 < what we knew > about alcoholism. He was interested and conceded that he had some of the symptoms, but he was a long way from admitting that he could do nothing about it himself. He was positive that this humiliating experience, plus the knowledge he had acquired, would keep him sober the rest of his life. Self-knowledge would fix it. We heard no more of Fred for a while. One day we were told that he was back in the hospital. This time he was quite shaky. He soon indicated he was anxious to see us. The story he told is most instructive < , > for here was a chap absolutely convinced he had to stop drinking, who had no excuse for drinking, who exhibited splendid judgment and determination in all his other concerns, yet was flat on his back nevertheless. Let him tell you about it: "I was much impressed with but what you fellows said about alcoholism, < and > I frankly did not believe it would be possible for me to drink again. somewhat I < rather > appreciated your ideas about the subtle insanity which precedes the first drink, but I was confident it could not happen to me after what I had learned. I reasoned I was not so far advanced as most of you fellows, that I had been and usually successful in licking my other personal < > prob- lems, < and > that I would therefore be successful where you men failed. I felt I had every right to be self-confident, that it would be only a matter of exercising my will power and keeping on guard. "In this frame of mind, I went about my business and for a time all was well. I had no trouble refusing drinks, and began to wonder if I had not been making too hard work of a simple matter. One day I went to Washington to present some accounting evidence to
41 a government bureau. I had been out of town before during this particular dry spell, so there was nothing new about that. Physically, I felt fine. Neither did I have any pressing problems or worries. My business came off well, I was pleased and knew my partners would be too. It was the end of a perfect day, not a cloud on the horizon. "I went to my hotel and leisurely dressed for dinner. As I crossed the threshold of the dining room, the thought < As I crossed the threshold of the dining room, the thought > came to mind it would be nice to have a couple < came to mind that it would be nice to have a couple > cocktails with dinner. That was all. Nothing more. < cocktails with dinner. That was all. Nothing more. > I ordered a cocktail and my meal. Then I ordered another cocktail. After dinner I decided to take a walk. When I returned to the hotel it struck me a highball would be fine before going to bed, so I stepped into the bar and had one. I remember having several more that night and plenty next morning. I have a shadowy recollection of being in an airplane bound for New York, < and > of finding a friendly taxicab driver at the landing field instead of my wife. The driver escorted me about for several days. , I know little of where I went < > or what I said and did. its Then came the hospital with < > unbearable mental and physical suffering. "As soon as I regained my ability to think, I went Not only had carefully over that evening in Washington. < Not only had > I been off guard, I had made no fight whatever against < I been off guard, I had made no fight whatever against > that first drink. This time I had not thought of the < the first drink. This time I had not thought of the > consequences at all. < consequences at all. > I had commenced to drink as carelessly as though the cocktails were ginger ale. I now remembered what my alcoholic friends had told me, how they phophesied < prophesied > that if I had an alcoholic mind, the time and place would come – I would drink
42 again. They had said that though I did raise a defense, it would one day give way before some trivial reason for having a drink. Well, just that did happen and more, for what I had learned of alcoholism did not occur to me at all. I knew from that moment that I had an alcoholic mind. I saw that will power and self-knowledge would not help in those strange mental blank spots. I had never been able to understand people who said that a problem had them hope- lessly defeated. I knew then. It was a crushing blow. "Two of the members of Alcoholics Anonymous came to see me. They grinned, which I didn't like so much, and then asked me if I thought myself alcoholic and if I were really licked this time. I had to concede both propositions. medical They piled on me heaps of < > evidence to the effect that an alcoholic mentality, such as I had exhibited in Washington, was a hopeless condition. They cited cases out of their own experience by the dozen. This process snuffed out the last flicker of conviction that I could do the job myself. "Then they outlined the spiritual answer and program of action which a hundred of them had followed successfully. Though I had been only a nominal churchman, their proposals were not, intellectually, hard to swallow. But the program of action, though entirely sensible, was pretty drastic. It meant I would have to throw several lifelong conceptions out of the window. That was not easy. But the moment I made up my mind to go through with the process, I had the curious feeling that my alcoholic condition was relieved, as in fact it proved to be. "Quite as important was the discovery that spiritual principles would solve all my problems. I have since
43 been brought into a way of living infinitely more satisfying and, I hope, more useful than the life I lived before. My old manner of life was by no means a bad one, but I would not exchange its best moments for the worst I have now. I would not go back to it even if I could." Fred's story speaks for itself. We hope it strikes home to thousands like him. He had only felt the first nip of the wringer. Most alcoholics have to be pretty badly mangled before they really commence to solve their problems. Most < Many > doctors and psychiatrists agree with our conclusions. One of these men, staff member of a world- renowned hospital, recently made this statement to some of us: "What you say about the general hopelessness of the average alcoholic's plight is, in my opinion, correct. As to two of you men, whose stories I have heard, there is no doubt in my mind that you were 100% hopeless, apart from Divine < divine > help. Had you offered yourselves as patients at this hospital, I would not have taken you, if I had been able to avoid it. People like you are too heartbreaking. Though not a religious person, I have profound respect for the spiritual approach in such cases as yours. For most cases, there is virtually no other solution." Once more: The alcoholic at certain times has no effective mental defense against the first drink. Except in a few rare cases, neither he nor any other human being can provide such a defense. His defense must come from a Higher Power.e-aa discussion of More About Alcoholism
We Agnostics (comparison)
Comparing “We Agnostics” to the original manuscript for our Basic Text
Comparison Format — Colors appear here only and are — — not used in the actual comparisons. — Words above brackets are from the pre-publication version. < Bracketed copy is from our Basic Text as it reads today. > ~ Format Examples ~Rarely have we < RARELY HAVE WE > seen a person fail who has thoroughly directions followed our < path >...~ ~ ~Now we think you can take it! < — — — — — > Here are the steps we took...~ ~ ~11. Sought through prayer and meditation to improve our — — — — — — < conscious > contact with God < as we understood Him >...~ ~ ~
Chapter 4 < Chapter 4 > WE AGNOSTICSIn the preceding , < IN THE PRECEDING > chapters < > you have learned something of alcoholism. We hope we have made clear the non-alcoholic distinction between the alcoholic and the < nonalcoholic >. If, when you honestly want to, you find you cannot quit , entirely, or if < > when drinking, you have little control over the amount you take, you are probably alcoholic. If that be the case, you may be suffering from an illness which only a spiritual experience will conquer. To one who feels he is an atheist or agnostic such an experience seems impossible, but to continue as he is means disaster < , > especially if he is an alcoholic of the hell hopeless variety. To be doomed to an alcoholic < death > be "saved" – or < to live on a spiritual basis are > not < always > easy alternatives to face. But it isn't so difficult. About half of our < original > fellowship were of exactly that type. At first some of us tried to avoid the issue, hoping against hope we were not true alcoholics. But after a while we had to face the fact that we must find a spiritual basis of life – or else. Perhaps it is going to be that fifty way with you. But cheer up, something like < half > of us thought we were atheists or agnostics. Our experience shows that you need not be disconcerted. , If a mere code of morals < > or a better philosophy of life were sufficient to overcome alcoholism, many of us
45 would have recovered long ago. But we found that such codes and philosophies did not save us, no matter how much we tried. We could wish to be moral, we could wish to be philosophically comforted, in fact, we could will these things with all our might, but the needed power wasn't there. Our human resources, as marshalled by the will, were not sufficient; they failed utterly. Lack of power, that was our dilemma. We had to find A Power a power by which we could live, and it had to be < a Power > Greater than Ourselves < greater than ourselves >. Obviously. But where and how were we to find this Power? Well, that's exactly what this book is about. Its main object is to enable you to find a Power greater than your- , self < > which will solve your problem. That means we have written a book which we believe to be spiritual as well as moral. And it means, of course, that we are going to talk about God. Here difficulty arises with agnostics. Many times we talk to a new man and watch his hope rise as we discuss his alcoholic problems and explain our fellowship. But his face falls when we speak of spiritual matters, especially when we mention God, for we have re-opened a subject which our man thought he had neatly evaded or entirely ignored. We know how he feels. We have shared his honest doubt and prejudice. Some of us have been violently anti-religious. To others, the word "God" brought up a particular idea of Him us with which someone had tried to impress < them > during child- hood. Perhaps we rejected this particular conception because it seemed inadequate. With that rejection we imagined we had abandoned the God idea entirely. We were bothered
46 with the thought that faith and dependence upon a Power beyond ourselves was somewhat weak, even cowardly. We looked upon this world of warring individuals, warring theological systems, < and > inexplicable calamity, with deep skepticism. We looked askance at many individuals who claimed to be godly. How could a Supreme Being have anything to do with it all? And who could comprehend a Supreme Being anyhow? Yet, in other moments, we found the ourselves thinking, when enchanted by < a > starlit night, "Who, then, made all this?" There was a feeling of awe and wonder, but it was fleeting and soon lost. Yes, we of agnostic temperament have had these thoughts and experiences. Let us make haste to reassure you. We found that as soon as we were able to lay aside prejudice and express even a willingness to believe in a Power greater than ourselves, we commenced to get results, even though it was impossible for any of us to fully define or comprehend that Power, which is God. Much to our relief, we discovered we did not need to consider another's conception of God. Our own conception, however inadequate, was sufficient to make the approach and to effect a contact with Him. As soon as we admitted the A possible existence of a Creative Intelligence, < a > Spirit of the Universe underlying the totality of things, we began to be possessed of a new sense of power and direction, provided we took other simple steps. We found that God does not make < too > hard terms with those who seek Him. To us, the Realm of Spirit is broad, roomy, all inclusive; never exclusive or forbidding < to those who earnestly seek >. It is open, we believe, to all men.
47 When, therefore, we speak to you of God, we mean your own conception of God. This applies, too, to other spiritual expressions which you find in this book. Do not let any prejudice you may have against spiritual terms deter you from honestly asking yourself what they mean to you. is all you will need At the start, this < was all we needed > to commence your spiritual growth, to effect < our > first conscious , you understand relation with God < > as < we understood > Him. Afterward, you will find yourself < we found ourselves > accepting many things which now seem is < then seemed > entirely out of reach. That < was > you are going , you have growth, but if < we wished > to grow < we had > to use your to begin somewhere. So < we used our > own conception, may be however limited it < was >. You need ask yourself < We needed to ask ourselves > but one short question. "Do I now believe, or am I even willing to believe, that there is a Power greater than myself?" As soon as a man can say that he does believe, or is willing to believe, we emphatically assure him that he is on his way. It has been repeatedly proven among us that upon this simple cornerstone a wonderfully effective spiritual structure can be built. That was great news to us, for we had assumed we could not make use of spiritual principles unless we accepted many things on faith which seemed difficult to believe. When people presented us with spiritual approaches, how frequently did we all say, "I wish I had what that man has. I'm sure it would work if I could only believe as he be- lieves. But I cannot accept as surely true the many articles of faith which are so plain to him." So it was comforting to learn that we could commence at a simpler level. Besides a seeming inability to accept much on faith,
48 we often found ourselves handicapped by obstinacy, sensitive- ness, and unreasoning prejudice. Many of us have been so touchy that even casual reference to spiritual things made us bristle with antagonism. This sort of thinking had to be abandoned. Though some of us resisted, we found no great difficulty in casting aside such feelings. Faced with alco- holic destruction, we soon became as open minded on spiritual matters as we had tried to be on other questions. In this respect alcohol was a great persuader. It finally beat us into a state of reasonableness. Sometimes this was a tedious process; we hope no one will be prejudiced < for > as long as some of us were. The reader may still ask why he should believe in a Power greater than himself. We think there are good reasons. Let us have a look at some of them. The practical individual of today is a stickler for facts and results. Nevertheless, the twentieth century readily accepts theories of all kinds, provided they are firmly grounded in fact. We have numerous theories, for example, about electricity. Everybody believes them with out a murmur of doubt. Why this ready acceptance? Simply because it is impossible to explain what we see, feel, direct, and use, without a reasonable assumption as a starting point. Everybody nowadays, believes in scores of assumptions for which there is good evidence, but no perfect visual proof. And does not science demonstrate that visual proof is the weakest proof? It is being constantly revealed, as mankind studies the material world, that outward appearances are not inward reality at all. To illustrate: The prosaic steel girder is a mass of electrons
49 whirling around each other at incredible speed. These tiny bodies are governed by precise laws, and these laws hold true throughout the material world. Science tells us so. We have no reason to doubt it. When, however, the perfectly logical assumption is suggested that underneath the material world , < > and life as we see it, there is an All Powerful, Guiding, Creative Intelligence, right there our perverse streak comes to the surface and we laboriously set out to convince our- selves it isn't so. We read wordy books and indulge in windy arguments, thinking we believe this universe needs no God to explain it. Were our contentions true, it would follow that life originated out of nothing, means nothing, and proceeds nowhere. Instead of regarding ourselves as intelligent agents, spearheads of God's ever advancing Creation, we agnostics and atheists chose to believe that our human intelligence was the last word, the alpha and the omega, the beginning and end of all. Rather vain of us, wasn't it? We, who have traveled this dubious path, beg you to lay aside prejudice, even against organized religion. We have learned that whatever the human frailties of various faiths may be, those faiths have given purpose and direction to millions. People of faith have a logical idea of what life is all about. Actually, we used to have no reasonable as we conception whatever. We used to amuse ourselves < by > dissected cynically < dissecting > spiritual beliefs and practices ; < when > we might have observed that many spiritually-minded persons of all races, colors, and creeds were demonstrating a degree of stability, happiness and usefulness which we should have sought ourselves.
50 Instead, we looked at the human defects of these people, and sometimes used their shortcomings as a basis of wholesale condemnation. We talked of intolerance, while we were intolerant ourselves. We missed the reality and the beauty of the forest because we were diverted by the ugliness of some of its trees. We never gave the spiritual side of life a fair hearing. the which follow In < our personal > stories < > you will find < a > wide variation in the way each teller approaches and conceives of the Power which is greater than himself. you Whether < we > agree with a particular approach or conception seems to make little difference. Experience has taught < us > that these are matters about which, for our purpose, we need not be worried. They are questions for each individual to settle for himself. On one proposition, however, these men and women are strikingly agreed. Every one of them has gained access to, and believes in, a Power greater than himself. This Power has in each case accomplished the miraculous, the humanly puts impossible. As a celebrated American statesman < put > it, "Let's look at the record." one hundred Here are < thousands of > men and women, worldly and sophisticated to you < > indeed. They flatly declare < > that since they have come to believe in a Power greater than themselves, to take a certain attitude toward that Power, and to do certain simple things, there has been a revolutionary They tell you change in their way of living and thinking. < > that in < In > the face of collapse and despair, in the face of the total failure of their human resources, < they found > Power that a new < power >, peace, happiness, and sense of direction has < > flowed into them. This happened soon after they whole- heartedly met a few simple requirements. Once
51 confused and baffled by the seeming futility of existence, will you they < > show < > the underlying reasons why they were making heavy going of life. Leaving aside the drink question, will they tell why living was so unsatisfactory. They < > show you one hundred < > how the change came over them. When < many hundreds > , much like you, < of > people < > are able to say that < the > The consciousness of < the > Presence of God is today the most important fact of their lives, they present a powerful reason you too why < one > should have faith. This world of ours has made more material progress in the last century than in all the millenniums which went before. Almost everyone knows the reason. Students of ancient history tell us that the intellect of men in those days was equal to the best of today. Yet in ancient times material progress was painfully slow. The spirit of modern scientific inquiry, research and invention was almost unknown. In the realm of the material, men's minds were fettered by superstition, The tradition, and all sorts of fixed ideas. < Some of the > contemporaries of Columbus thought a round earth preposterous. like them Others < > came near putting Galileo to death for his astronomical heresies. But ask yourself are < We asked ourselves > this: < Are > not some of us just as biased and unreasonable about the realm of the spirit as were the ancients about the realm of the material? Even in the present century, American newspapers were afraid to print Brothers' an account of the Wright < brothers' > first successful flight Kittyhawk at < Kitty Hawk >. Had not all efforts at flight failed be- absurd fore? Did not Professor Langley's < > flying machine go river to the bottom of the Potomac < River >? Was it not true that the best mathematical minds had proved man could never fly? Had not people said God had reserved this privilege to the
52 birds? Only thirty years later the conquest of the air was almost an old story and airplane travel was in full swing. But in most fields our generation has witnessed complete liberation of our thinking. Show any longshoreman a Sunday supplement describing a proposal to explore the moon by means of a rocket and he will say, "I bet they do it – maybe not so long either." Is not our age characterized by the ease with which we discard old ideas for new, by the complete readiness with which we throw away the theory or gadget which does not work for something new which does? We had to ask ourselves why we shouldn't apply to our the human problems this same readiness to change < our > point of view. We were having trouble with personal relation- ships, we couldn't control our emotional natures, we were a prey to misery and depression, we couldn't make a living, we had a feeling of uselessness, we were full of fear, we were unhappy, we couldn't seem to be of real help to other this bedevilment people – was not a basic solution of < these bedevilments > more important than whether we should see newsreels of lunar flight? Of course it was. When we saw others solve their problems by < a > simple this universe reliance upon the Spirit of < the Universe >, we had to stop doubting the power of God. Our ideas did not work. But the God idea did. Brothers' The Wright < brothers' > almost childish faith that they could build a machine which would fly was the mainspring of their accomplishment. Without that, nothing could have hap- pened. We agnostics and atheists were sticking to the idea that self-sufficiency would solve our problems. When others showed us that "God-sufficiency"
53 worked with them, we began to feel like those who had insisted the Wrights would never fly. Logic is great stuff. We liked it. We still like it. It is not by chance we were given the power to reason, to examine the evidence of our senses, and to draw conclusions. That is one of man's magnificent attributes. We agnostically inclined would not feel satisfied with a proposal which does not lend itself to reasonable approach and interpretation. Hence we are at pains to tell you why we think our present faith is reasonable, why we think it more sane and logical to believe than not to believe, why we say our former think- ing was soft and mushy when we threw up our hands in doubt and said, "We don't know." When we became alcoholics, crushed by a self-imposed crisis we could not postpone or evade, we had to fearlessly face the proposition that either God is everything or else He is nothing. God either is, or He isn't. What was our choice to be? Arrived at this point, we were squarely confronted with the question of faith. We couldn't duck the issue. Some of us had already walked far over the Bridge of Reason toward the desired shore of faith. The outlines and the promise of the New Land had brought lustre to tired eyes and fresh courage to flagging spirits. Friendly hands had stretched out in welcome. We were grateful that Reason had brought us so far. But somehow, we couldn't quite step ashore. Perhaps we had been leaning too heavily on Reason that last mile and we did not like to lose our support. That was natural, but let us think a little more closely. Without knowing it, had we not been brought to where we stood by a certain kind of faith? For did
54 we not believe in our own reasoning? Did we not have confi- dence in our ability to think? What was that but a sort of faith? Yes, we had been faithful, abjectly faithful to the God of Reason. So, in one way or another, we discovered that faith had been involved all the time! We found < , > too, that we had been worshippers. What a state of mental goose-flesh that used to bring on! Had we not variously worshipped people, sentiment, things, money, and ourselves? And then, with a better motive, had we not worshipfully beheld the sunset, the sea, or a flower? Who of us had not loved something or somebody? How much did these feelings, these loves, these worships, have to do with pure reason? Little or nothing, we saw at last. Were not these things the tissue out of which our lives were constructed? Did not these feelings, after all, determine the course of our existence? It was impossible to say we had no capacity for faith, or love, or worship. In one form or another we had been living by faith and little else. Imagine life without faith! Were nothing left but pure reason, it wouldn't be life. But we believed in life – of course we did. We could not prove life in the sense that you can prove a straight line is the shortest distance : between two points < , > yet, there it was. Could we still say the whole thing was nothing but a mass of electrons, created out of nothing, meaning nothing, whirling on to a destiny of nothingness? Of course we couldn't. The electrons themselves seemed more intelligent than that. At least, so the chemist said. Hence, we saw that reason isn't everything. Neither is reason, as most of us use it, entirely dependable,
55 though it emanate from our best minds. What about people who proved that man could never fly? Yet we had been seeing another kind of flight, a spiritual liberation from this world, people who rose above their problems. They said God made these things possible, and we only smiled. We had seen spiritual release, but liked to tell ourselves it wasn't true. Actually we were fooling ourselves, for deep down in every man, woman, and child, is the fundamental idea of God. It may be obscured by calamity, by pomp, by worship of other things, but in some form or other it is there. For faith in a Power greater than ourselves, and miraculous demonstrations of that power in human lives, are facts as old as man himself. We finally saw that faith in some kind of God was a part of our make-up, just as much as the feeling we have for a friend. Sometimes we had to search fearlessly, but He was And we are sure there. He was as much a fact as we were. < > you will find you < We found > the Great Reality deep down within < us >. In the last analysis it is only there that He may be found. ; why not with you? It was so with us < . > for you We can only clear the ground a bit < >. If our testimony helps sweep away prejudice, enables you to think honestly, encourages you to search diligently within you will have joined us yourself, then < , if you wish, you can join > us on the Broad Highway. With this attitude you cannot fail. The that you do believe consciousness < of your belief > is sure to come to you. In this book you will read the experience of a man who thought he was an atheist. His story is so interesting that some of it should be told now. His change of heart was dramatic, convincing, and moving.
56 Our friend was a minister's son. He attended church school, where he became rebellious at what he thought an overdose of religious education. For years thereafter he was dogged by trouble and frustration. Business failure, insanity, fatal illness, suicide – these calamities in his immediate family embittered and depressed him. Post-war disillusionment, ever more serious alcoholism, impending mental and physical collapse, brought him to the point of self-destruction. One night < , > when confined in a hospital, he was app- roached by an alcoholic who had known a spiritual experience. Our friend's gorge rose as he bitterly cried out: "If there . is a God, He certainly hasn't done anything for me < ! >" But later, alone in his room, he asked himself this question: "Is it possible that all the religious people I have known , are wrong?" While pondering the answer < > he felt as though he lived in hell. Then, like a thunderbolt, a great thought WHO ARE YOU TO SAY THERE came. It crowded out all else: "< Who are you to say there > IS NO GOD? < is no God? >" This man recounts that he tumbled out of bed to his knees. In a few seconds he was overwhelmed by a conviction of the Presence of God. It poured over and through him with the certainty and majesty of a great tide at flood. The barriers he had built through the years were swept away. He stood in the Presence of Infinite Power and Love. He had stepped from bridge to shore. For the first time, he lived in conscious companionship with his Creator. Thus was our friend's cornerstone fixed in place. No later vicissitude has shaken it. His alcoholic problem three was taken away. That very night < , > years ago < , > it
57 , disappeared. Save for a few brief moments of temptation < > the thought of drink has never returned; and at such times a great revulsion has risen up in him. Seemingly he could not drink even if he would. God had restored his sanity. What is this but a miracle of healing? Yet its elements are simple. Circumstances made him willing to believe. He humbly offered himself to his Maker – then he knew. Even so has God restored us all to our right minds. Revelation To this man, the < revelation > was sudden. Some of us grow into it more slowly. But He has come to all who have honestly sought Him. Draw and will disclose < When we drew > near to Him < > He < disclosed > you Himself to < us >!e-aa discussion of We Agnostics
How It Works (comparison)
Comparing “How It Works” to the original manuscript for our Basic Text
Comparison Format — Colors appear here only and are — — not used in the actual comparisons. — Words above brackets are from the pre-publication version. < Bracketed copy is from our Basic Text as it reads today. > ~ Format Examples ~Rarely have we < RARELY HAVE WE > seen a person fail who has thoroughly directions followed our < path >...~ ~ ~Now we think you can take it! < — — — — — > Here are the steps we took...~ ~ ~11. Sought through prayer and meditation to improve our — — — — — — < conscious > contact with God < as we understood Him >...~ ~ ~
Chapter 5 < Chapter 5 > HOW IT WORKSRarely have we < RARELY HAVE WE > seen a person fail who has thoroughly directions followed our < path >. Those who do not recover are people who cannot or will not completely give themselves to this simple program, usually men and women who are constitu- tionally incapable of being honest with themselves. There are such unfortunates. They are not at fault; they seem to have been born that way. They are naturally incapable of way of life grasping and developing a < manner of living > which demands rigorous honesty. Their chances are less than average. There are those, too, who suffer from grave emotional and mental disorders, but many of them do recover if they have the capacity to be honest. Our stories disclose in a general way what we used to be like, what happened, and what we are like now. If you have decided you want what we have and are willing to go to any length to get it – then you are ready to follow directions < take certain steps >. you may balk. You may think you can At some of these < we balked. We thought we could > We doubt if you can. find an easier, softer way. < But we could not. > With all the earnestness at our command, we beg of you to be fearless and thorough from the very start. Some of us have tried to hold on to our old ideas and the result was nil until we let go absolutely. you are dealing Remember that < we deal > with alcohol – cunning,
59 you baffling, powerful! Without help it is too much for < us >. That One But there is One who has all power – < that one > is God. You must < May you > find Him now! will avail you You stand Half measures < availed us > nothing. < We stood > Throw yourself under at the turning point. < We asked > His protection and care with complete abandon. Now we think you can take it! < > Here are the steps we your Program of Recovery took, which are suggested as < a program of recovery >: Admitted 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 and direction as we over to the care < > of God < as we > understood Him < 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. willing that 6. Were entirely < ready to have > God remove all these defects of character. , on our knees, 7. Humbly < > asked Him to remove our – holding nothing back shortcomings < >. 8. Made a list of all persons we had harmed, and became complete 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.(glimpse of the original ‘working manuscript’ for parts of these two pages)
60 experience 12. Having had a spiritual < awakening > as the result this course of action of < these steps >, we tried to carry this others, especially message to < > alcoholics, and to practice these principles in all our affairs. You may exclaim < Many of us exclaimed >, "What an order! I can't go through with it." Do not be discouraged. No one among us has been able to maintain anything like perfect adherence to these principles. We are not saints. The point is, that we are willing to grow along spiritual lines. The principles we have set down are guides to progress. We claim spiritual progress rather than spiritual perfection. Our description of the alcoholic, the chapter to the agnostic, and our personal adventures before and after , have been designed to sell you < make clear > three pertinent ideas: you are cannot (a) That < we were > alcoholic and < could not > your life manage < our > own < lives >. can (b) That probably no human power < could have > relieve your < relieved our > alcoholism. can will (c) That God < could > and < would if He were sought >. If you are not convinced on these vital issues, < > you ought to re-read the book to this point or else < > throw it away! < > If you are you are now at step three < Being > convinced, < we were at Step Three >, you make a decision your which is that < we decided > to turn < our > will your you understand and < our > life over to God as < we understood > Him. Just what do we mean by that, and just what do we do? you see The first requirement is that < we be convinced > that any life run on self-will can hardly be a success. collission On that basis we are almost always in < collision > with may be something or somebody, even though our motives < are > good. Most people try to live by self-propulsion. Each : person is like an actor who wants to run the whole show < ; > is forever trying to arrange the lights, the ballet, the scenery and the rest of the players in his own way. If
61 his arrangements would only stay put, if only people would wishes do as he < wished >, the show would be great. Everybody, including himself, would be pleased. Life would be wonder- ful. In trying to make these arrangements our actor may sometimes be quite virtuous. He may be kind, considerate, patient, generous; even modest and self-sacrificing. On the other hand, he may be mean, egotistical, selfish and dishonest. But, as with most humans, he is more likely to have varied traits. What usually happens? The show doesn't come off very well. He begins to think life doesn't treat him right. some He decides to exert himself < > more. He becomes, on the next occasion, still more demanding or gracious, as the case may be. Still the play does not suit him. Admitting he may be somewhat at fault, he is sure that other people are more to blame. He becomes angry, indignant, self-pitying. What is his basic trouble? Is he not really a self-seeker even when trying to be kind? Is he not a victim of the delusion that he can wrest satisfaction and happiness out of this world if he only manages well? Is it not evident to all the rest of the players that these are the things he wants? And do not his actions make each of them wish to retaliate, snatching all they can get out of the show? Is he not, even in his best moments, a producer of confusion rather than harmony? Our actor is self-centered – ego-centric, as people like to call it nowadays. He is like the retired business man who lolls in the Florida sunshine in the winter com- preacher plaining of the sad state of the nation; the < minister > who sighs over the sins of the twentieth century; politi- cians and reformers who are sure all would be Utopia
62 if the rest of the world would only behave; the outlaw safe cracker who thinks society has wronged him; and the alcoho- their lic who has lost all and is locked up. Whatever < our > these people mostly protestations are not < most of us > concerned with themselves, their their < ourselves, our > resentments, or < our > self-pity? Selfishness – self-centeredness! That, we think, is the root of our troubles. Driven by a hundred forms of fear, self-delusion, self-seeking, and self-pity, we step on the toes of our fellows and they retaliate. Sometimes , they hurt us, seemingly < > without provocation, but we invariably find that at some time in the past we have made , decisions based on self < > which later placed us in a position to be hurt. So our troubles, we think, are basically of our own making. They arise out of ourselves, and the alcoholic almost the most that could be found is < an > extreme example < > of self-will run riot, though he usually doesn't think so. Above everything, we alcoholics must be rid of this selfish- ness. We must, or it kills us! God makes that possible. is And there < often seems > no way of entirely getting rid Him. You may have of self without < His aid. Many of us had > moral and you can't philosophical convictions galore, but < we could not > you like live up to them even though < we > would < have liked > to. can you your Neither < could we > reduce < our > self-centeredness your You much by wishing or trying on < our > own power. < We > must < had to > have God's help. This is the how and why of it. First of all, yourself doesn't < we had to > quit playing God < >. It < didn't > decide work. Next, < we decided > that hereafter in this drama is your of life, God < was > going to be < our > Director. He is you to be agent the Principal; < we > are < > His < agents >. He is you child. Get that simple the Father, and < we > are His < children. > relationship straight. < > Most good ideas are simple, is to be and this concept < was > the keystone of the new and you will pass triumphant arch through which < we passed > to freedom.
63 you take When < we > sincerely < took > such a position, all follow. You have sorts of remarkable things < followed. We had > a new must necessarily provide Employer. Being all powerful, He < provided > you need you keep what < we needed >, if < we kept > close to Him and perform < performed > His work well. Established on such a footing you become yourself, your < we became > less and less interested in < ourselves, our > you become little plans and designs. More and more < we became > you can interested in seeing what < we could > contribute to life. you feel you enjoy As < we felt > new power flow in, as < we enjoyed > peace of you discover you can mind, as < we discovered we could > face life successfully, you become you begin as < we became > conscious of His presence, < we began > your to lose < our > fear of today, tomorrow or the hereafter. You will have been < We were > reborn. Get down upon your knees and say < We were now at Step Three. Many of us said > to your as you understand Him < our > Maker, < as we understood Him >: "God, I offer my- self to Thee – to build with me and to do with me as Thou wilt. Relieve me of the bondage of self, that I may better do Thy will. Take away my difficulties, that victory over them may bear witness to those I would help of Thy Power, Thy Love, and Thy Way of life. May I do Thy will always!" Think . Be < We thought > well before taking this step < making > you are you can sure < we were > ready; that < we could > at last abandon yourself < ourselves > utterly to Him. It is that you make < We found it > very desirable < to take this > your decision . It < spiritual step > with an understanding person < , > may be your your your < such as our > wife, < > best friend, < or > spiritual , but remember advisor < . But > it is better to meet God alone that You must decide < than > with one who might misunderstand. < > this for yourself. of your decision is < > The wording < was >, of you express course, quite optional so long as < we expressed > the idea, decision is voicing it without reservation. This < was > only a beginning, though if honestly and humbly made, an effect, will be sometimes a very great one, < was > felt at once. launch Next we < launched > out on a course of vigorous action, the first step of which is a personal housecleaning,
64 you have in all probability which < many of us had > never < > your is attempted. Though < our > decision < was > a vital and can crucial step, it < could > have little permanent effect unless at once followed by a strenuous effort to face, yourself have and to be rid of, the things in < ourselves > which < had > you. Your is been blocking < us. Our > liquor < was > but a symptom. Let's now basic < So we had to > get down to < > causes and conditions. you start Therefore, < we started > upon a personal inventory. This is step four < This was Step Four >. A business which takes no regular inventory usually goes broke. Taking a commercial inventory is a fact-finding and a fact-facing process. It is an effort Its to discover the truth about the stock-in-trade. < One > object is to disclose damaged or unsalable goods, to get rid of them promptly and without regret. If the owner of the business is to be successful, he cannot fool himself about values. do We < did > exactly the same thing with our lives. We take search < took > stock honestly. First, we < searched > out the have flaws in our make-up which < > caused our failure. Being is convinced that self, manifested in various ways, < was > has consider what < had > defeated us, we < considered > its common manifestations. Resentment is the "number one" offender. It destroys more alcoholics than anything else. From it stem all forms of spiritual disease, for we have been not only mentally and physically ill, we have been spiritually sick. When the spiritual malady is overcome, we straighten out mentally and physically. In dealing with resentments, we set them on List paper. < We listed > people, institutions or principles you are Ask yourself with whom < we were > angry. < We asked ourselves > why you are will be < we were > angry. In most cases it < was > found that your your pocketbook your < our > self-esteem, < our pocketbooks >, < our > ambitions, your , < our > personal relationships < >
65 are you are (including sex) < were > hurt or threatened. So < we were > You are sore. < We were > "burned up." your On < our > grudge list < we > set opposite each name your Is your your < our > injuries. < Was > it < our > self-esteem, < our > your your your security, < our > ambitions, < our > personal, or < > have sex relations, which < had > been interfered with? Be < We were usually > as definite as this example: I'm resentful at: The Cause Affects my: < I'm resentful at: The Cause Affects my: > Mr. Brown His attention to my Sex relations. wife. Self-esteem (fear) Told my wife of my Sex relations. mistress. Self-esteem (fear) Brown may get my Security. job at the office. Self-esteem (fear) Mrs. Jones She's a nut – she Personal relation- snubbed me. She ship. Self-esteem committed her hus- (fear) band for drinking. He's my friend. She's a gossip. My employer Unreasonable – Unjust Self-esteem (fear) – Overbearing – Security. Threatens to fire me for drinking and padding my ex- pense account. My wife Misunderstands and Pride – Personal nags. Likes Brown. sex relations Wants house put in – Security (fear) her name. Go on through the list your lifetime < We went > back through < our lives >. counts Nothing < counted > but thoroughness and honesty. When you are consider < we were > finished < we considered > it carefully. The first thing
66 to you is are apparent < was > that this world and its people < were > are often quite wrong. To conclude that others < were > wrong is get < was > as far as most of us ever < got >. The usual out- is continue you come < was > that people < continued > to wrong < us > and you stay is < we stayed > sore. Sometimes it < was > remorse and then you are yourself you < we were > sore at < ourselves >. But the more < we > fight try your < fought > and < tried > to have < our > own way, the worse get. Isn't that so? victors matters < got. > As in war, < the victor > seem Your are only < seemed > to win. < Our > moments of triumph < were > short-lived. way of It is plain that a < > life which includes deep resentment leads only to futility and unhappiness. To the precise extent that we permit these, do we squander the hours that might have been worth while. But with the only alcoholic < , > whose < > hope is the maintenance and growth of a spiritual experience, this business of resent- find ment is infinitely grave. We < found > that it is fatal. For when harboring such feelings we shut ourselves off from the sunlight of the Spirit. The insanity of alcohol returns and we drink again. And with us, to drink is to die. are must If we < were > to live, we < had to > be free of anger. are The grouch and the brainstorm < were > not for us. They may be the dubious luxury of normal men, but for alcoholics these things are poison. Turn your holds < We turned > back to < the > list, for it < held > your You must be the key to < the > future. < We were > prepared to look You will begin at it from an entirely different angle. < We began > to dominate you see that the world and its people really < dominated us >. your present In < that > state, the wrong-doing of others, has you fancied or real, < had > power to actually kill < >. shall you You see How < could we > escape? < We saw > that these resentments You cannot must be mastered, but how? < We could not > wish them away any more than alcohol. is realize at once This < was > our course: < We realized > that the wrong you are people who < wronged us were perhaps > spiritually sick.
67 you don't Though < we did not > like their symptoms and the way these disturb you yourself, are these < disturbed us >, they, like < ourselves, were > sick Ask you too. < We asked > God to help < us > show them the same you tolerance, pity, and patience that < we > would cheerfully who has cancer grant a sick friend < >. When a person next offends, say to yourself < offended we said to ourselves, > "This is a sick man. How can I be helpful to him? God save me from being angry. Thy will be done." Never argue. Never retaliate. You < We avoid retaliation or argument. We > wouldn't you do, you treat sick people that way. If < we do, we > destroy your You < our > chance of being helpful. < We > cannot be helpful you to all people, but at least God will show < us > how to take a kindly and tolerant view of each and every one. Take up your < Referring to our > list again. Putting out of your mind have < our minds > the wrongs others < had > done, < we > look your resolutely < looked > for < our > own mistakes. Where have you < had we > been selfish, dishonest, self-seeking and may not be frightened? Though a situation < had not been > your entirely < our > fault, < we tried to > disregard the See where you have other person involved entirely. < Where were we to > been to blame. This is your < blame? The > inventory < was ours >, you see your fault not the other man's. When < we saw our faults we > write it down on the list. See it you < we listed them. We placed them > before < us > in Admit your black and white. < We admitted our > wrongs honestly be and < were > willing to set these matters straight. You will notice < Notice > that the word "fear" is bracketed alongside the difficulties with Mr. Brown, Mrs. Jones, your your < the > employer, and < the > wife. This short word somehow is touches about every aspect of our lives. It < was > an evil is and corroding thread; the fabric of our existence < was > sets shot through with it. It < set > in motion trains of bring feel circumstances which < brought > us misfortune we < felt > don't we < didn't > deserve. But did not we, ourselves, set the ball rolling? Sometimes
68 as a sin we think fear ought to be classed with stealing < >. It seems to cause more trouble. Review your Put < We reviewed our > fears thoroughly. < We put > them you have on paper, even though < we had > no resentment in connection Ask yourself you have with them. < We asked ourselves > why < we had > them. Isn't has you < Wasn't > it because self-reliance < > failed < us >? Self-reliance was good as far as it went, but it didn't go far enough. Some of us once had great self-confidence, but it didn't fully solve the fear problem, or any other. When it made us cocky, it was worse. Perhaps there is a better way – we think so. For you to go < we > are now < > on a different basis; the basis of You are to trusting and relying upon God. < We > trust infinite your self. You God rather than < our > finite < selves. We > are in the world to play the role He assigns. Just to the extent that you you you < we > do as < we > think He would have < us >, and humbly you rely on Him, does He enable < us > to match calamity with serenity. You must < We > never apologize to anyone for depending your You upon < our > Creator. < We > can laugh at those who think spirituality the way of weakness. Paradoxically, it is the way of strength. The verdict of the ages is that faith means courage. All men of faith have courage. They trust Never their God. < We never > apologize for God. Instead you < we > let Him demonstrate, through < us >, what He can Ask your do. < We ask > Him to remove < our > fear and direct your you < our > attention to what He would have < us > be. At you will once, < we > commence to outgrow fear. You can probably stand Now about sex. < Many of us need > an overhauling We needed it. let's there. < > But above all, < we try to > be sensible on this question. It's so easy to get way off the track. Here we find human opinions running to extremes – absurd extremes, perhaps. One set of voices cry that sex is a lust of our lower nature, a base necessity of procreation.
69 Then we have the voices who cry for sex and more sex; who bewail the institution of marriage; who think that most of the troubles of the race are traceable to sex causes. They think we do not have enough of it, or that it isn't the right kind. They see its significance everywhere. One school would allow man no flavor for his fare and the other would have us all on a straight pepper diet. We want to stay out of this controversy. We do not want to be the arbiter of anyone's sex conduct. We all have sex problems. We'd hardly be human if we didn't. What can we do about them? Review your < We reviewed our > own conduct over the years past. have you Where < had we > been selfish, dishonest, or inconsiderate? did you you Whom < had we > hurt? Did < we > unjustifiably arouse you jealousy, suspicion or bitterness? Where < > were < we > you Get at fault, what should < we > have done instead? < We got > look this all down on paper and < looked > at it. you can In this way < we tried to > shape a sane and sound your Subject ideal for < our > future sex life. < We subjected > each is relation to this test – < was > it selfish or not? Ask your you < We asked > God to mold < our > ideals and help < us > to Remember your live up to them. < We remembered > always that < our > sex are , powers < were > God-given < > and therefore good, neither to be used lightly or selfishly nor to be despised and loathed. your may you Whatever < our > ideal < turns out to > be, < we > You must be willing to grow toward it. < We > must be willing you to make amends where < we > have done harm, provided that you will < we do > not bring about still more harm in so doing. you In other words, < we > treat sex as < we > would any other you problem. In meditation, < we > ask God what < we > should do about each specific matter. The right answer will come, you if < we > want it. your God alone can judge < our > sex situation. Counsel with
70 persons is often desirable, but < we > let God be the final Remember judge. < We realize > that some people are as fanatical Avoid about sex as others are loose. < We avoid > hysterical thinking or advice. you Suppose < we > fall short of the chosen ideal and . you stumble < ? > Does this mean < we > are going to get drunk? will you If they do, it will be Some people < > tell < us > so. < But this is > you your only a half-truth. It depends on < us > and < on our > motive you you < motives >. If < we > are sorry for what < we > have done, you and have the honest desire to let God take < us > to better you things, < we believe we > will be forgiven and will have your you your learned < our > lesson. If < we > are not sorry, and < our > you conduct continues to harm others, < we > are quite sure to drink. We are not theorizing. These are facts out of our experience. To sum up about sex: < We > earnestly pray for the right ideal, for guidance in each questionable situation, for sanity, and for the strength to do the right thing. yourself If sex is very troublesome, < we > throw < ourselves > Think the harder into helping others. < We think > of their needs will take you yourself and work for them. This < takes us > out of < ourselves >. will quiet It < quiets > the imperious urge, when to yield would mean heartache. you your If < we > have been thorough about < our > personal you by this time inventory, < we > have written down a lot < >. You your < We > have listed and analyzed < our > resentments. You < We > have begun to comprehend their futility and their You fatality. < We > have commenced to see their terrible You destructiveness. < We > have begun to learn tolerance, your patience and good will toward all men, even < our > enemies, you know to be You for < we look on > them < as > sick people. < We > have you your listed the people < we > have hurt by < our > conduct, and you you < > are willing to straighten out the past if < we > can. God In this book you read again and again that < faith > did
71 for us what we could not do for ourselves. We hope you are He the convinced now that < God > can remove < whatever > self-will that You < > has blocked you off from Him. < If you > have your . You have made < already > made < a > decision < , and > an the you have. You inventory of < your > grosser handicaps < , you > , for have made a good beginning < . That being so > you have swallowed and digested some big chunks of truth about Are you willing to go on? yourself. < >e-aa discussion of How It Works
Into Action (comparison)
Comparing “Into Action” to the original manuscript for our Basic Text
Comparison Format — Colors appear here only and are — — not used in the actual comparisons. — Words above brackets are from the pre-publication version. < Bracketed copy is from our Basic Text as it reads today. > ~ Format Examples ~Rarely have we < RARELY HAVE WE > seen a person fail who has thoroughly directions followed our < path >...~ ~ ~Now we think you can take it! < — — — — — > Here are the steps we took...~ ~ ~11. Sought through prayer and meditation to improve our — — — — — — < conscious > contact with God < as we understood Him >...~ ~ ~
Chapter 6 < Chapter 6 > INTO ACTIONHaving made your < HAVING MADE our > personal inventory, what shall you You < we > do about it? < We > have been trying to get a new your attitude, a new relationship with < our > Creator, and your You to discover the obstacles in < our > path. < We > have you admitted certain defects; < we > have ascertained in a rough you your way what the trouble is; < we > have put < our > finger on your the weak items in < our > personal inventory. Now these are case your about to be < cast > out. This requires action on < our > you part, which, when completed, will mean that < we > have yourself admitted to God, to < ourselves >, and to another human your being, the exact nature of < our > defects. This brings the fifth step Program of Recovery us to < the Fifth Step > in the < program of recovery > mentioned in the preceding chapter. This is perhaps difficult – especially discussing your You < our > defects with another person. < We > think you < we > have done well enough in admitting these things yourself, perhaps. We to < ourselves. There is > doubt < about > that. In actual practice, we usually find a solitary self-appraisal We strenuously urge you insufficient. < Many of us thought it necessary > to But you go much further. < We > will be more reconciled to yourself if we offer discussing < ourselves > with another person < when we see > you good reasons why < we > should do so. The best reason if you you first: < If we > skip this vital step, < we > may not overcome drinking. Time after time newcomers have tried to keep to themselves certain facts about their lives. Trying to avoid this humbling experience, they have turned to easier methods. Almost
73 invariably they got drunk. Having persevered with the rest of the program, they wondered why they fell. < We think > The answer < the reason > is that they never completed their house- cleaning. They took inventory all right, but hung on to thought some of the worst items in stock. They only < thought > thought they had lost their egoism and fear; they only < thought > they had humbled themselves. But they had not learned enough of humility, fearlessness and honesty, in the sense all we find it necessary, until they told someone else < all > their life story. More than most people, the alcoholic leads a double life. He is very much the actor. To the outer world he presents his stage character. This is the one he likes his fellows to see. He wants to enjoy a certain reputation, but knows in his heart he doesn't deserve it. The inconsistency is made worse by the things he does on his sprees. Coming to his senses, he is revolted at certain episodes he vaguely remembers. These memories are a nightmare. He trembles to think someone might have observed him. As fast as he can, he pushes these memories far inside himself. He hopes they will never see the light of day. He is under constant fear and tension – that makes for more drinking. Psychologists < are inclined to > agree with us. Members of our group < We > have spent thousands of dollars by psychologists and psychiatrists for examinations < >. We know but few instances where we have given these doctors a fair break. We have seldom told them the whole truth < nor have we followed their advice >. Unwilling to be honest with these sympathetic men, we were honest with no one else. Small wonder < many in > the medical profession has < have > a low opinion of alcoholics and their chance for recovery! You you < We > must be entirely honest with somebody if < we >
74 expect to live long or happily in this world. Rightly and you are going to you naturally, < we > think well before < we > choose the person or persons with whom to take this intimate If you belong and confidential step. < Those of us belonging > to a reli- , you gious denomination which requires confession < > must, and of course, will want to go to the properly appointed you authority whose duty it is to receive it. Though < we > you have no religious connection, < we > may still do well to talk with someone ordained by an established religion. You will < We > often find such a person quick to see and under- your stand < our > problem. Of course, we sometimes encounter ministers < people > who do not understand alcoholics. you If < we > cannot or would rather not do this, your < we > search < our > acquaintance for a close-mouthed, your your understanding friend. Perhaps < our > doctor or < > your psychologist will be the person. It may be one of < our > you should not own family, but < we cannot > disclose anything to your wife your < our wives > or < our > parents which will hurt them and You your make them unhappy. < We > have no right to save < our > your own skin at another person's expense. Such parts of < our > you should story < we > tell to someone who will understand, you yet be unaffected. The rule is < we > must be hard on yourself < ourself >, but always considerate of others. Notwithstanding the great necessity for discussing yourself that you are < ourselves > with someone, it may be < one is > so situated that there is no suitable person available. If you postpone this step that is so, < this step > may < be postponed >, only, you yourself however, if < we > hold < ourselves > in complete readiness to go through with it at the first opportunity. We say this you because we are very anxious that < we > talk to the right person. It is important that he be able to keep a confidence; that he fully understand and approve what you < we > are driving at;
75 your that he will not try to change < our > plan. But don't < we must not > use this as a mere excuse to postpone. you your When < we > decide who is to hear < our > story, Have . < we > waste no time. < We have > a written inventory < > Be Explain < and we are > prepared for a long talk. < We explain > your you , to < our > partner what < we > are about to do < > and you you why < we > have to do it. He should realize that < we > are engaged upon a life-and-death errand. Most people approached in this way will be glad to help; they will your be honored by < our > confidence. Pocket your ! Illuminate < We pocket our > pride and go to it < , illuminating > every twist of character, every dark cranny of the past. you Once < we > have taken this step, withholding nothing, you will be You < we are > delighted. < We > can look the world in You the eye. < We > can be alone at perfect peace and ease. Your will you. You will < Our > fears < > fall from < us. We > begin your You to feel the nearness of < our > Creator. < We > may have you will had certain spiritual beliefs, but now < we > begin to have a spiritual experience. The feeling that the drink problem has disappeared will < often > come strongly. You will know you < We feel we > are on the Broad Highway, walking hand in hand with the Spirit of the Universe. Return and you < Returning > home < we > find a place where < we > can . Carefully review you be quiet for an hour < , carefully reviewing > what < we > Thank your have done. < We thank > God from the bottom of < our > you Take heart that < we > know Him better. < Taking > this book your and down from < our > shelf < we > turn to the page which read contains the twelve steps. Carefully < reading > the first and you five proposals < we > ask if < we > have omitted anything, you you will for < we > are building an arch through which < we shall > your part of the walk a free man at last. Is < our > work solid you so far? Are the stones properly in place? Have < we > you have skimped on the cement < > put into the foundation? you Have < we > tried to make mortar without sand?
76 you your If < we > can answer to < our > satisfaction, step six < we then > look at < Step Six >. We have emphasized you willingness as being indispensable. Are < we > now perfectly willing you < ready > to let God remove from < us > all you the things which < we > have admitted are objectionable? you yet Can He now take them all – every one? If < we still > you cling to something < we > will not let go, < we > ask you God to help < us > be willing. you are When < > ready, < we > say something like this: "My Creator, I am now willing that you should have all of me, good and bad. I pray that you now remove from me every single defect of character which stands in the way of my usefulness to you and my fellows. Grant me strength, as You I go out from here, to do your bidding. Amen." < We > step seven have then completed < Step Seven >. you you will Now < we > need more action, without which < we > Look find that "Faith without works is dead." < Let's look > at steps eight and nine. You < Steps Eight and Nine. We > have a list of all persons you you < we > have harmed and to whom < we > are willing to make complete You you < > amends. < We > made it when < we > took inven- You yourself tory. < We > subjected < ourselves > to a drastic self- you are to your appraisal. Now < we > go out to < our > fellows and you did You are repair the damage < done > in the past. < We attempt > to your sweep away the debris which has accumulated out of < our > yourself effort to live on self-will and run the show < ourselves >. you If < we > haven't the will to do this, < we > ask until it you you comes. Remember < it was > agreed at the beginning < we > would go to any lengths for victory over alcohol. < would go to any lengths for victory over alcohol. > You probably have < Probably there are > still < > some misgivings. We can help you dispel them. you < > As < we > look over the you list of business acquaintances and friends < we > have hurt, you will < we may > feel diffident about going to some of them on a reassure you spiritual basis. Let us < be reassured >. To some people you < we > need not, and probably should not emphasize the your spiritual feature on < our > first approach.
77 You you < We > might prejudice them. At the moment < we > are try- your own life ing to put < our lives > in order. But this is not an Your yourself end in itself. < Our > real purpose is to fit < ourselves > to be of maximum service to God and the people about you < us >. It is seldom wise to approach an individual, who your still smarts from < our > injustice to him, and announce you given your life to God that < we > have < gone religious >. In the prize ring, this would be called leading with the chin. Why lay yourself a fanatic a < ourselves > open to being branded < fanatics > or < > bore? You religious < bores? We > may kill a future opportunity to he carry a beneficial message. But < our man > is sure to be impressed with a sincere desire to set right the wrong. He your is going to be more interested in < a > demonstration of your good will than in < our > talk of spiritual discoveries. Don't advice < We don't > use this < > as an excuse for shying away from the subject of God. When it will serve any good you should be your purpose, < we are > willing to announce < our > con- victions with tact and common sense. The question of how you have to approach the man < we > hated will arise. It may be you you dome he has done < us > more harm than < we > have < done > him you and, though < we > may have acquired a better attitude toward you your him, < we > are still not too keen about admitting < our > you faults. Nevertheless, with a person < we > dislike, we advise you to your He is an < > take the bit in < our > teeth. < > ideal subject upon which to practice your new principles. < > Remember that he, like yourself, is spiritually sick. < > < It is harder to go to an enemy than to a friend, but we > Go < find it much more beneficial to us. We go > to him in . Be sure to confess your a helpful and forgiving spirit < , confessing our > express your of it former ill feeling and < expressing our > regret < >. should you Under no condition < do we > criticize such a person be drawn into an argument with him or < argue >. Simply < we > tell you realize you him that < we > will never get over drinking you your until < we > have done < our > utmost to straighten out the You your past. < We > are there to sweep off < our > side of the street, realizing that nothing worth while
78 you . Never try can be accomplished until < we > do so < , never trying > to tell him what he should do. < His faults are not > Don't discuss his faults. Stick to your < discussed. We stick to our > own. your you If < our > manner is calm, frank, and open, < we > will be gratified with the result. In nine cases out of ten the unexpected happens. you Sometimes the man < we > are calling upon admits his own ; fault < , > so feuds of years' standing melt away in an will you hour. Rarely < do we > fail to make satisfactory pro- Your will gress. < Our > former enemies < > sometimes praise you you what < we > are doing and wish < us > well. Occasionally, cancel a debt, or otherwise they will < > offer assistance. you It should not matter, however, if someone does throw < us > You your out of his office. < We > have made < our > demonstration, your done < our > part. It's water over the dam. Do Most alcoholics owe money. < We do > not dodge your Tell you < our > creditors. < Telling > them what < we > are try- . Make your ing to do < , we make > no bones about < our > drinking; you they usually know it anyway, whether < we > think so or Never be your not. < Nor are we > afraid of disclosing < our > alcoholism you on the theory it may cause < > financial harm. Approached in this way, the most ruthless creditor will sometimes sur- you. Arrange you and prise < us. Arranging > the best deal < we > can < we > let you your these people know < we > are sorry < . Our > drinking has you You your made < us > slow to pay. < We > must lose < our > fear of you you creditors no matter how far < we > have to go, for < we > you are liable to drink if < we > are afraid to face them. you Perhaps < we > have committed a criminal offense you which might land < us > in jail if < it were > known to the You your authorities. < We > may be short in < our > accounts and can't You < unable to > make good. < We > have already admitted this you you in confidence to another person, but < we > are sure < we > your would be imprisoned or lose < our > job if it were known. your Maybe it's only a petty offense such as padding < the > expense account. Most of us have done that sort of thing.
79 you have your wife. You Maybe < we are > divorced < , and > have remarried but haven't kept up the alimony to number one. She is in- your dignant about it, and has a warrant out for < our > arrest. That's a common form of trouble too. Although these reparations take innumerable forms, there are some general principles which we find guiding. Remind yourself you < Reminding ourselves > that < we > have decided to go to . Ask any lengths to find a spiritual experience < , we ask > that you the < we > be given < > strength and direction to do the right consequence to you thing, no matter what the personal < consequences may be >. You your , < We > may lose < our > position or reputation < > or face you You You jail, but < we > are willing. < We > have to be. < We > must not shrink at anything. Usually, however, other people are involved. There- you fore, < we > are not to be the hasty and foolish martyr who would needlessly sacrifice others to save himself from the alcoholic pit. A man we know had remarried. Because of resentment and drinking, he had not paid alimony to his first wife. She was furious. She went to court and got an order for his arrest. He had commenced our way of life, had secured a position, and was getting his head above water. It would have been impressive heroics if he had walked up to the Judge and said, "Here I am." We thought he ought to be willing to do that if neces- , sary, but if he were in jail < > he could provide nothing for either family. We suggested he write his first wife admitting his faults and asking forgiveness. He did, and also sent a small amount of money. He told her what he would try to do in the future. He said he was perfectly willing to go to jail if she insisted. Of course she did not, and the whole situation has long since been adjusted.
80 If is going to < Before > taking drastic action < which might > , they should be consulted implicate other people < we secure their consent >. Use every means to avoid wide-spread damage. You cannot < > shrink, however, from the final step if that is clearly < > indicated. , after seeking advice, consulting < > If < we have obtained permission, have > involved, and asking < consulted with > others < , asked > God to guide you, there appears no other just honorable < help > and < > solution than most one, you < > the < > drastic < step is indicated we > take your medicine. Trust that the eventual outcome must < not shrink. > will be right. < > This brings to mind a story about one of our friends. While drinking, he accepted a sum of money from a bitterly- hated business rival, giving him no receipt for it. He sub- taken sequently denied having < received > the money and used the incident as a basis for discrediting the man. He thus used his own wrong-doing as a means of destroying the reputation of another. In fact, his rival was ruined. He felt < that > he had done a wrong he could not possibly make right. If he opened the old affair, he sure was < afraid > it would destroy the reputation of his own partner, disgrace his family and take away his < > livelhood means of < livelihood >. What right had he to involve those dependent upon him? How could he possibly make a public statement exonerating his rival? He finally < After consulting with his wife and partner he > came to the conclusion that it was better to take those risks than to stand before his Creator guilty of such ruinous slander. He saw that he had to place the outcome in God's hands or he would soon start drinking again, and all would lose be < lost > anyhow. He attended church for the first time in many years. After the sermon, he quietly got up and made an explanation. His action met widespread approval, and today he is one of the most trusted citizens of his town. three This all happened < > years ago. you serious The chances are that < we > have < > domestic You are perhaps troubles. < Perhaps we are > mixed up with women in a you fashion < we >
81 wouldn't care to have advertised. We doubt if, in this respect, alcoholics are fundamentally much worse than other people. But drinking does complicate sex relations in the home. After a few years with an alcoholic, a wife gets worn , out, resentful < > and uncommunicative. How could she be anything else? The husband begins to feel lonely, sorry for himself. He commences to look around in the night clubs, or their equivalent, for something besides You may be liquor. < Perhaps he is > having a secret and exciting me affair with "the girl who understands < >." In fairness you we must say that she may understand, but what are < we > going to do about a thing like that? A man so involved often feels very remorseful at times, especially if he is married to a loyal and courageous girl who has literally gone through hell for him. you Whatever the situation, < we > usually have to do some- you your thing about it. If < we > are sure < our > wife does not you know, should < we > tell her? Not always, we think. If she you knows in a general way that < we > have been wild, should you you < we > tell her in detail? Undoubtedly < we > should admit your Your wife < our > fault. < She > may insist on knowing all the particulars. She will want to know who the woman is and you where she is. We feel < we > ought to say to her that you You < we > have no right to involve another person. < We > are you , sorry for what < we > have done < > and < , > God willing, you it shall not be repeated. More than that < we > cannot do; you < we > have no right to go further. Though there may be justifiable exceptions, and though we wish to lay down no rule of any sort, we have often found this the best course to take. Our design for living is not a one-way street. It is you as good for the wife as for the husband. If < we > can
82 forget, so can she. It is better, however, that you do needless < one does > not < needlessly > name a person upon her natural whom she can vent < > jealousy. There < Perhaps there > are some cases where the utmost Perhaps yours is one of them. frankness is demanded. < > No outsider can appraise such an intimate situation. you will It may be < that > both will decide that the way of good sense and loving kindness is to let by-gones be by-gones. of you Each < > might pray about it, having the other one's happiness uppermost in mind. Keep it always in sight that you deal < we are dealing > with that most terrible human emotion – you and your jealousy. Good generalship may decide that < > wife attack , < > the problem < be attacked > on the flank < > You have to rather than risk < a > face-to-face combat. < > decide about that alone with your Creator. < > Should you < If we > have no such complication, there is plenty you < we > should do at home. Sometimes we hear an alcoholic say that the only thing he needs to do is to keep sober. needs to Certainly he < must > keep sober, for there will be no home if he doesn't. But he is yet a long way from making good to the wife or parents whom for years he has so shockingly treated. Passing all understanding is the patience mothers and wives have had with alcoholics. Had this not been so, many of us would have no homes today, would perhaps be dead. The alcoholic is like a tornado roaring his way through the lives of others. Hearts are broken. Sweet relationships are dead. Affections have been uprooted. Selfish and incon- siderate habits have kept the home in turmoil. We feel a man is unthinking when he says that sobriety is enough. He is like the farmer who came up out of his cyclone cellar to find his home ruined. To his wife, he remarked, "Don't see any- thing the matter here, Ma. Ain't it grand the wind stopped blowin'?"
83 Yes, there is a long period of reconstruction ahead. You < We > must take the lead. A remorseful mumbling that you You < we > are sorry won't fill the bill at all. < We > ought your your to sit down with < the > family and frankly analyze < the > you past as < we > now see it, being very careful not to criti- Never mind their . They cize them. < Their > defects < > may be your glaring, but the chances are that < our > own actions are partly responsible. So < we > clean house with the your family, asking each morning in meditation that < our > you Creator show < us > the way of patience, tolerance, kindliness and love. You have to The spiritual life is not a theory. < We have to > live it your < live it >. Unless < one's > family expresses a desire to , however, you live upon spiritual principles < > we think < we > leave alone. You ought < not > to < urge > them < . We > should not talk to them incessantly < to them > about spiritual matters < >. Your practice They will change in time. < Our behavior > will convince your Remember them more than < our > words. < We must remember > that ten or twenty years of drunkenness would make a skeptic out of anyone. you There may be some wrongs < we > can never fully right. Don't you < We don't > worry about them if < we > can honestly say to yourself you you < ourselves > that < we > would right them if < we > could. you see Some people < > cannot < be seen > – < we > send them an honest letter. And there may be a valid reason for post- ponement in some cases. But < we > don't delay if it can Be and be avoided. < We should be > sensible, tactful, < > con- . Be siderate < and > humble without being servile or scraping. one of you are to your As < > God's people < we > stand on < our own > on your belly feet; < we > don't crawl < > before anyone. you your If < we > are painstaking about this phase of < our > you you development, < we > will be amazed before < we > are half You < way > through. < We > are going to know a new freedom and You < a new > happiness. < We > will not regret the past nor You wish to shut the door on it. < We > will comprehend the
84 word serenity and < we will > know peace. No matter how far you you your down the scale < we > have gone, < we > will see how < our > experience can benefit others. That feeling of uselessness You and self-pity will disappear. < We > will lose interest in your selfish things and gain interest in < our > fellows. Self- Your seeking will slip away. < Our > whole attitude and outlook upon life will change. Fear of people and of economic in- you. You security will leave < us. We > will intuitively know how to you. You handle situations which used to baffle < us. We > will sud- you you denly realize that God is doing for < us > what < we > could yourself not do for < ourselves >. You say are . < Are > these < > extravagant promises < ? > They are < We think > not. They are being fulfilled among us – sometimes quickly, sometimes slowly. They will < always > you materialize if < we > work for them. step ten This thought brings us to < Step Ten >, which suggests you < we > continue to take personal inventory and continue to right you set < right > any new mistakes < > as < we > go along. You life you < We > vigorously commenced this way of < living > as < we > your You cleaned up < the > past. < We > have entered the world of Your < the > Spirit. < Our > next function is to grow in under- standing and effectiveness. This is not an overnight your life time matter. It should continue for < our lifetime >. Continue yourself to watch < > for selfishness, dishonesty, resentment, and fear. When these crop up, < we > ask God at once to Discuss remove them. < We discuss > them with someone immediately . Make you < and make > amends quickly if < we > have harmed anyone. your Then < we > resolutely turn < our > thoughts to someone you your < we > can help. Love and tolerance of others is < our > code. you And < we > have ceased fighting anything or anyone – your even alcohol. For by this time < > sanity will have You returned. < We > will seldom be interested in liquor. you will you would If tempted, < we > recoil from it as < > from You will a hot flame. < We >
85 . You react sanely and normally < , and we > will find that this You your has happened automatically. < We > will see that < our > you new attitude toward liquor has been given < us > without your any thought or effort on < our > part. It just comes! You That is the miracle of it. < We > are not fighting it, you You neither are < we > avoiding temptation. < We > feel as you though < we > had been placed in a position of neutrality . You feel You < – > safe and protected. < We > have not even sworn off. Instead, the problem has been removed. It does you. You , not exist for < us. We > are neither cocky < > nor are you < we > afraid. That is our experience. That is how we react so long as we keep in fit spiritual condition. It is easy to let up on the spiritual program of your You action and rest on < our > laurels. < We > are headed you for trouble if < we > do, for alcohol is a subtle foe. We are not cured of alcoholism. What we really have is a daily reprieve < contingent on the maintenance of our > you < spiritual condition >. Every day is a day when < we > have to < must > carry the vision of God's will into all of your < our > activities. "How can I best serve Thee – Thy will (not mine) be done." These are thoughts which you You must go with < us > constantly. < We > can exercise your you < our > will power along this line all < we > wish. It is the proper use of the will. Much has already been said about receiving strength, inspiration, and direction from Him who has all knowledge you and power. If < we > have carefully followed directions, you < we > have begun to sense the flow of His Spirit into you you < us >. To some extent < we > have become God-conscious. You < We > have begun to develop this vital sixth sense. But you < we > must go further and that means more action. Step eleven < Step Eleven > suggests prayer and meditation. < We > Don't by < shouldn't be > shy on this matter of prayer. Better men
86 you than we are using it constantly. It works, if < we > have the proper attitude and work at it. It would be easy to be give you vague about this matter. Yet, we believe we can < make > some definite and valuable suggestions. you awake tomorrow morning, look back over When < we retire at night, we constructively review > the before you < our > day < >. Were < we > resentful, selfish, , you dishonest < > or afraid? Do < we > owe an apology? Have you yourself < we > kept something to < ourselves > which should be you discussed with another person at once? Were < we > kind you and loving toward all? What could < we > have done you yourself better? Were < we > thinking of < ourselves > most of the you you time? Or were < we > thinking of what < we > could do for you others, of what < we > could pack into the stream of life? < But we must be careful not to drift into worry, remorse > < or morbid reflection, for that would diminish our use- > you have faced yesterday, < fulness to others. > After < making our review we > for any wrong. Ask to be shown ask God's forgiveness < and inquire > to do. Thus you keep clean as you live each day. what < corrective measures should be taken. > Next, < On awakening let us > think about the twenty-four Consider your hours ahead. < We consider our > plans for the day. Before you guide your < we > begin, < we > ask God to < direct our > thinking . Especially ask < , especially asking > that it be divorced from self-pity, Then go ahead and use dishonest or self-seeking motives. < Under these condi- > your common sense. There is nothing hard or mysterious < tions we can employ our mental faculties with assurance, > about this. Clear < for after all > God gave < us > brains to use. < > your thinking of wrong motives. Your < Our > thought-life will be placed on a much higher plane < when our thinking is > < cleared of wrong motives >. through your you In thinking < about our > day < we > may face inde- You cision. < We > may not be able to determine which course you to take. Here < we > ask God for inspiration, an intuitive Relax thought or a decision. < We relax > and take it easy. Don't Ask God's help. You will be < We don't > struggle. < We are often > you surprised how the right answers come after < we > have practiced a few days < tried this for a while >.
87 What used to be the hunch or the occasional inspiration your < gradually > becomes a working part of < the > mind. Being making your still inexperienced and < having > just < made conscious > you contact with God, it is not probable that < we > are going divinely the time. That to be < > inspired < at > all < times. > would be a large piece of conceit, for which you < We > might pay < for this presumption > in all sorts of absurd actions and you will your ideas. Nevertheless < , we > find that < our > thinking will, as time passes, be more and more on the plane of . You will inspiration < and guidance. We > come to rely upon it. This is not wierd or silly. Most psychologists pronounce < > these methods sound. < > You might < We usually > conclude the period of meditation with you a prayer that < we > be shown all through the day what your He give you < our > next step is to be, that < we be given > whatever you every situation. Ask < we > need to take care of < such problems. We ask > . Be especially for freedom from self-will < , and are > careful yourself You to make no request for < ourselves > only. < We > may ask yourself for < ourselves >, however, if others will be helped. Never your < We are careful never to > pray for < our > own selfish People waste ends. < Many of us have wasted > a lot of time doing that , < > and it doesn't work. You can easily see why. curcumstances your wife If < circumstances > warrant, < we > ask < our wives > or a friend you you < friends > to join < us > in morning meditation. If < we > belong to a religious denomination which requires a definite be sure to morning devotion, < we > attend to that also. If you are a member of a body, you < > not < members of > religious < bodies, we > might < sometimes > select and memorize a few set prayers which emphasize the principles we have been discussing. There If you do not know of any, are many helpful books also. < Suggestions about these > ask your < may be obtained from one's > priest, minister, or rabbi , for suggestions < >. Be quick to see where religious people are right. Make use of what they offer. you , As < we > go through the day < we > pause < , > when . Be still agitated or doubtful < , > and ask for the right It will come. Remind yourself you thought or action. < We constantly remind ourselves we > are no longer
88 . Humbly say to yourself running the show < , humbly saying to ourselves > many times You will be each day "Thy will be done." < We are then > in much less danger of excitement, fear, anger, worry, self-pity, or You will foolish decisions. < We > become much more efficient. You will you will be < We do > not tire < so > easily, for < we are > not < > you burning up energy foolishly as < we > did when < we were > yourself trying to arrange life to suit < ourselves >. Try it. It works – it really does. < > undisiplined We alcoholics are < undisciplined >. So < we > let God you discipline < us > in the simple way we have just outlined. But this is not all. There is action and more action. What works? We shall "Faith without works is dead." < > treat them in the which < The > next chapter < > is entirely devoted step twelve to < Step Twelve >.e-aa discussion of Into Action
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Working With Others (comparison)
Comparing “Working With Others” to the original manuscript for our Basic Text
Comparison Format — Colors appear here only and are — — not used in the actual comparisons. — Words above brackets are from the pre-publication version. < Bracketed copy is from our Basic Text as it reads today. > ~ Format Examples ~Rarely have we < RARELY HAVE WE > seen a person fail who has thoroughly directions followed our < path >...~ ~ ~Now we think you can take it! < — — — — — > Here are the steps we took...~ ~ ~11. Sought through prayer and meditation to improve our — — — — — — < conscious > contact with God < as we understood Him >...~ ~ ~
Chapter 7 < Chapter 7 > WORKING WITH OTHERSPractical experience < PRACTICAL EXPERIENCE > shows that nothing will so your own much insure < > immunity from drinking as intensive spiritual work with other alcoholics. It works when other < > twelfth suggestion activities fail. This is our < twelfth suggestion >: Carry this message to other alcoholics! You can help when no one else can. You can secure their confidence when others fatally fail. Remember they are < very > ill. The kick you will get is tremendous. < Life will take on new meaning. > To watch people come back to life < recover >, to see them help others, to watch lonli- ness vanish, to see a fellowship grow up about you, to have a host of friends – this is an experience you must not miss. We know you will not want to miss it. Frequent contact with newcomers and with each other is the bright spot of our lives. Perhaps you are not acquainted with any drinkers who want to recover. You can easily find some by asking a few and doctors, ministers, priests < or > hospitals. They will have your help be only too glad to < assist you >. Don't start out as an evangelist or reformer. Unfortunately a lot of prejudice exists. You will be handicapped if you arouse it. Preachers don't like to be told they don't < Ministers > and doctors < > know their business. They usually < > are < > competent and you can learn much from them if you wish, but it happens that because of your own drinking experience you can be uniquely useful to other alcoholics. So cooperate; never criticize. should be your To be helpful < is our > only aim.
90 When you discover a prospect for Alcoholics Anonymous, find out all you can about him. If he does not want to stop drinking, don't waste time trying to persuade him. You may spoil a later opportunity. This advice is given for his must family also. They < should > be patient, realizing they are dealing with a sick person. If there is any indication that he wants to stop, have a good talk with the person most interested in him – usually his wife. Get an idea of his behavior, his problems, his background, the seriousness of his condition, and his reli- gious leanings. You need this information to put yourself in his place, to see how you would like him to approach you if the tables were turned. Usually < Sometimes > it is wise to wait till he goes on a binge. The family may object to this, but unless he is in a dangerous physical condition, it is better to risk it. Don't deal with him when he is very drunk, unless he is ugly and the family needs your help. Wait for the end of the spree, or at least for a lucid interval. Then let his family or a friend ask him if he wants to quit for good and if he would go to any extreme to do so. If he says yes, then his attention should be drawn to you as a person who has recovered. You should be described a to him as one of a fellowship who, as < > part of their own a fellowship who, as < > part of their own recovery, try to help , others < > and who will be glad to talk to him if he cares to see you. If he does not want to see you, never force yourself upon him. Neither should the family hysterically plead with him to do anything, nor should they tell him much about you. They should wait for the end of his next drinking bout. You might place this book where he can see it in the interval. Here no specific rule can be given. The family must decide these
91 things. But urge them not to be over-anxious, for that might spoil matters. The represent < Usually the > family should not try to < tell your > you < story >. When possible, avoid meeting a man through his family. Approach through a doctor or an institution is a better bet. If your man needs hospitalization, he should , have it, but not forcibly < > unless he is violent. Let the doctor < , if he will, > tell him < that > he has something new < > in the way of a solution. let When your man is better, < > the doctor < might > suggest a visit from you. Though you have talked with the family, leave them out of the first discussion. Under these conditions your prospect will see he is under no pressure. He will feel he can deal with you without being nagged by his will family. Call on him while he is still jittery. He < may > be more receptive when depressed. See your man alone, if possible. At first engage in general conversation. After a while, turn the talk to some Say phase of drinking. < Tell him > enough about your drinking habits, symptoms, and experiences to encourage him to speak of himself. If he wishes to talk, let him do so. You will thus get a better idea of how you ought to proceed. If he is not communicative, give him a sketch of your drinking career up to the time you quit. But say nothing, for the moment, , of how that was accomplished. If he is in a serious mood < > dwell on the troubles liquor has caused you, being careful preach not to moralize or < lecture >. If his mood is light, tell him humorous stories of your escapades. Get him to tell some of his. When he sees you know all about the drinking game, commence to describe yourself as an alcoholic.
92 Tell him how baffled you were, how you finally learned that as well as weak you were sick < >. Give him an account of the struggles you made to stop. Show him the mental twist which Do leads to the first drink of a spree. < We suggest you do > this as we have done it in the chapter on alcoholism. If he is alcoholic, he will understand you at once. He will match your mental inconsistencies with some of his own. you If you are satisfied that he is a real alcoholic, < > may < > begin to dwell on the hopeless feature of the malady. Show him, from your own experience, how the queer mental condition surrounding that first drink prevents normal functioning of the will power. Don't < , > at this stage < , > refer to this book, unless he has seen it and wishes to discuss it. And be careful not to brand him < as > an alcoholic. Let him draw his own conclusion. If he sticks to the idea that he can still control his drinking, tell him that possibly he can – if he is not too alcoholic. is But insist that if he is severely afflicted, there < may be > little chance he can recover by himself. a sickness Continue to speak of alcoholism as < an illness >, a fatal malady. Talk about the conditions of body and mind focused which accompany it. Keep his attention < focussed > mainly If doctors or psychiatrists on your personal experience. < > have pronounced you incurable, be sure and let him know < > about it. < > Explain that many are doomed who never realize who know the truth their predicament. Doctors < > are rightly loath to tell alcoholic patients the whole story unless it , but will serve some good purpose < . But > you may talk to him , about the hopelessness of alcoholism < > because you offer a solution. You will soon have your friend admitting he has many, if not all, of the traits of the alcoholic. If his own doctor is willing to tell him that he is alcoholic, so much the better. Even though your protege may not have
93 entirely admitted his condition, he has become very curious to know how you got well. Let him ask you that question, if If he does not ask, proceed with the rest of your he will. < > story. Tell him exactly what happened to you. < Tell him exactly what happened to you. > Stress the spiritual feature freely. If the man be agnostic he does not have to or atheist, make it emphatic that < he does not have to > agree with your conception of God < agree with your conception of God >. He can choose any conception he likes, provided it makes sense to him. The main thing is that he be willing to believe in a < The main thing is that he be willing to believe in a > Power greater than himself and that he live by spiritual < Power greater than himself and that he live by spiritual > principles. < principles. > When dealing with such a person, you had better use everyday language to describe spiritual principles. There is no use arousing any prejudice he may have against certain , theological terms and conceptions < > about which he may already be confused. Don't raise such issues, no matter what your own convictions are. Your prospect may belong to a religious denomination. His religious education and training may be far superior to yours. In that case he is going to wonder how you can add anything to what he already knows. But he will be curious religious to learn why his own < > convictions have not worked , have given you victory < > and < why > yours < seem to work so well >. 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. Let him see that you are not there to instruct him in religion. Admit that he probably knows more about it than you do, but call to his attention there the fact that however deep his faith and knowledge, < he > must be something wrong, Say < could not have applied it > or he would not drink. < > that perhaps you can fails < Perhaps your story will > help him see where he < > to apply to himself < has failed to practice > the very precepts he knows For our purpose you so well. < We > represent no
94 You particular faith or denomination. < We > are dealing only with general principles common to most denominations. our telling him Outline < the > program of action, < explaining > how you made a self-appraisal, how you straightened out your , past < > and why you are now endeavoring to be helpful to him. < It is important for him to realize that your > < attempt to pass this on to him plays a vital part in > < your own recovery. Actually, he may be helping you more > < than you are helping him. > Make it plain he is under no obligation to you, that you hope only that he will try to help other alcoholics when he escapes his own difficulties. Show < Suggest > how important it is that he place the welfare of other people ahead of his own. Make it clear that he is , not under pressure, that he needn't see you again < > if he doesn't want to. You should not be offended if he wants to call it off, for he has helped you more than you have helped him. If your talk has been sane, quiet and full of human probably understanding, you have < perhaps > made a friend. Maybe you have disturbed him about the question of alcoholism. This is all to the good. The more hopeless he feels, the better. He will be more likely to follow your suggestions. Your candidate may give reasons why he need not follow your will all of < the > program. He < may > rebel at the thought of a drastic housecleaning which requires discussion with other people. Do not contradict such views. Tell him you once if felt as he does, but you doubt < whether > you would have made much progress had you not taken action. On your first visit fellowship tell him about the < Fellowship > of Alcoholics Anonymous. If he shows interest, lend him your copy of this book.
95 Unless your friend wants to talk further about himself, do not wear out your welcome. Give him a chance to think it over. If you do stay, let him steer the conversation in any make direction he likes. Sometimes a new man is anxious to < > a decision and discuss his affairs < proceed > at once, and you may be proceed almost always tempted to let him < do so >. This is < sometimes > a mis- take. If he has trouble later, he is likely to say you rushed him. You will be most successful with alcoholics if you do not exhibit any passion for cru- sade or reform. Never talk : down to an alcoholic from any moral or spiritual hilltop < ; > your simply lay out < the > kit of spiritual tools for his inspec- tion. Show him how they worked with you. Offer him friend- ship and fellowship. Tell him that if he wants to get well you will do anything to help. If he is not interested in your solution, if he expects you to act only as a banker for his financial difficulties or a nurse for his sprees, < you may have to > drop him until he changes his mind. This he may do after he gets again hurt < some more >. If he is sincerely interested and wants to see you be sure to again, ask him to < > read this book in the interval. is to After doing that, he < must > decide for himself whether he is to wants to go on. He < should > not < > be pushed or prodded by you, his wife, or his friends. If he is to find God, the desire must come from within. If he thinks he can do the job in some other way, spritual or prefers some other < spiritual > approach, encourage him You to follow his own conscience. < We > have no monopoly on God, you you < we > merely have an approach that worked with < us >. But point out that we alcoholics have much in common and that you would like, in any case, to be friendly. Let it go at that.
96 Do not be discouraged if your prospect does not respond at once. Search out another alcoholic and try again. You are sure to find someone desperate enough to accept with eagerness It's eagerness what you offer. < We find it > a waste of time and poor strategy < > to keep chasing a man who cannot or will not work with you. If you leave such a person alone, in all likelihood he will begin to run after you, for < > will he < may > soon become convinced that he cannot recover alone < by himself >. To spend too much time on any one situation is to deny some other alcoholic an opportunity to live and fellowship be happy. One of our < Fellowship > failed entirely with his first half dozen prospects. He often says that if he had continued to work on them, he might have deprived many others, who have since recovered, of their chance. Suppose now you are making your second visit to a man. He has read this volume and says he is prepared to go through twelve steps of The Program of Recovery with the < Twelve Steps of the program of recovery >. Having had the experience yourself, you can give him much practical advice. < Let him know you are available if he wishes to > Suggest he his with you < available if he wishes to > make < a > decision < > you and tell < > his story, but do not insist upon it if he prefers to consult someone else. He may be broke and homeless. If he is, < you might > . Give try to help him about getting a job < , or give > him a little , unless it would financial assistance < . But you should not > deprive your family or creditors of money they should have. Perhaps you will want to take the man into your home for a few days. But be sure you use discretion. Be certain he will be wel- comed by your family, and that he is not trying to impose upon you for money, connections, or shelter. Permit that and you only harm him. You will be making it possible for him to be insincere.
97 will , You < may > be aiding in his destruction < > rather than his recovery. Never avoid these responsibilities, but be sure you are Self-sacrifice doing the right thing if you assume them. < Helping > for < > 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 shar- ing your money and your home, counseling frantic wives and relatives, innumerable trips to police courts, sanitariums, hospitals, jails and asylums. Your telephone may jangle at will 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 doc- tor 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. > This sort of thing goes on constantly, but we < We > seldom allow an alcoholic to live in our homes for long at a time. It is not good for him, and it sometimes creates serious complications in a family. Though an alcoholic does not respond, there is no reason why you should neglect his family. You should in every way continue to be friendly to them < >. The family should be offered your way of life. Should they , accept < > and practice spiritual principles, there is a much better chance < that > the head of the head of the family will recover. And even though he continues to drink, the family will find life more bearable. For the type of alcoholic who is able and willing to
98 get well, little charity, in the ordinary sense of the word, is needed or wanted. The men who cry for money and shelter before conquering alcohol, are on the wrong track. Yet we do go to great extremes to provide each other with these very things, when such action is warranted. This may seem incon- sistent, but < we think > it is not. It is not the matter of giving that is in question, but when and how to give. That < often > makes the difference between failure and success. The minute we put our work on social a < > service plane, the alcoholic commences to rely upon our assistance rather than upon God. He clamors for this and that, claiming he cannot master alcohol until his material needs are cared for. Nonsense. Some of us have taken very job hard knocks to learn this truth: < Job > or no job – wife or no wife – we simply do not stop drinking so long as we place dependence upon other people ahead of dependence on God. Burn the idea into the consciousness of every man that No person on this he can get well regardless of anyone. < > earth can stop his recovery from alcohol, or prevent his < > being supplied with whatever is good for him. < > The only condition is that he trust in God and clean house. Now, the domestic problem: There may be divorce, seperation < separation >, or just strained relations. When your restitution prospect has made such < reparation > as he can to his family, and has thoroughly explained to them the new principles by which he is living, he should proceed to put those principles into action at home. That is, if he is lucky enough to have a home. Though his family be at fault in many respects, he should not be concerned about that. He should concentrate on his own spiritual demonstration. Argument and fault-finding are to be leprosy avoided like < the plague >. In many homes this is a
99 difficult thing to do, but it must be done if any results are to be expected. If persisted in for a few months, the effect on a man's family is sure to be great. The most incompatible people discover they have a basis upon which they can meet. will Little by little the family < may > see their own defects and admit them. These can then be discussed in an atmosphere of helpfulness and friendliness. After they have seen tangible results, the family will join in the better way of life perhaps want to < go along >. These , things will come to pass naturally and in good time < > pro- vided, however, the alcoholic continues to demonstrate that he can be sober, considerate, and helpful, regardless of what anyone says or does. Of course, we all fall much below this standard many times. But we must try to repair the damage immediately lest we pay the penalty by a spree. seperation If there be divorce or < separation >, there should be no undue haste for the couple to get together. The man should ground be sure of his < recovery >. The wife should fully understand his new way of life. If their old relationship is to be re- , old one sumed < > it must be on a better basis, since the < former > did not work. This means a new attitude and spirit all around. Sometimes it is to the best interests of all concern- ed that a couple remain apart. Obviously, no rule can be laid new way of life down. Let the alcoholic continue his < program > day by day. When the time for living together has come, it will be apparent to both parties. Let no alcoholic say he cannot recover unless he has his family back. This just isn't so. In some cases the wife will your never come back for one reason or another. Remind < the > prospect that his recovery is not dependent
100 upon people. It is dependent upon his relationship with God. We have seen men get well whose families have not returned at all. We have seen others slip when the family came back too soon. prospect Both you and the new < man > must < walk > day by walk day < > in the path of spiritual progress. If you persist, to you remarkable things will happen < >. When we look back, we realize that the things which came to us when we put our- for us selves in God's hands were better < > than anything we could have planned. Follow the dictates of a Higher Power and you will presently live in a new and wonderful world, no matter what your present circumstances! must When working with a man and his family, you < should > take care not to participate in their quarrels. You may you may spoil your chance of being helpful if you do. But < > urge upon a man's family that he has been a very sick person them and should be treated accordingly. You should warn < > against arousing resentment or jealousy. You should point out that his defects of character are not going to disappear over night. Show them that he has entered upon a period of growth. Ask them to remember, when they are impatient, the blessed fact of his sobriety. If you have been successful in solving your own domestic problems, tell the newcomer's family how that was accomplished. In this way you can set them on the right track without becoming critical of them. The story of how you and your wife settled your difficulties is worth preaching or any amount of < > criticism. Assuming we are spiritually fit, we can do all sorts of things alcoholics are not supposed to do. People have said we must not go where liquor is served; we
101 must not have it in our homes; we must shun friends who drink; we must avoid moving pictures which show drinking scenes; we mustn't < must not > go into bars; our friends must hide their bottles if we go to their houses; we mustn't think or be reminded Experience proves about alcohol at all. < Our experience shows that > this is nonsense < not necessarily so >. We meet these conditions every day. An alcoholic who cannot meet them, still has an alcoholic mind; there is some- thing the matter with his spiritual status. His only chance for sobriety would be some place like the Greenland Ice Cap, and even there an Eskimo might turn up with a bottle of scotch and ruin everything! Ask any woman who has sent her husband to distant places on the theory he would escape the alcohol problem. Any < In our belief any > scheme of combating alcoholism which proposes to shield the sick man from temptation is doomed to failure. If the alcoholic tries to shield him- , will wind self < > he may succeed for a time, but < he usually winds > Our wives and we up with a bigger explosion than ever. < We > foolish have tried these methods. These < > attempts to do the impossible have always failed. So our rule is not to avoid a place where there is if we have a legitimate reason for being there drinking, < if we have a legitimate reason for being there >. That includes bars, nightclubs, dances, receptions, weddings, even plain ordinary whoopee parties. To a person who has had experience with an alcoholic, this may seem like tempting Providence, but it isn't. You will note that we made an important qualification. Therefore, ask yourself on each occasion, "Have I any legitimate < good > social, business, or personal reason for going Am I going to be helpful to any one there? to this place? < > Could I be more useful or helpful by being somewhere else? < > < Or am I expecting to steal a little vicarious pleasure > < from the atmosphere of such places? >"
102 If you answer these questions satisfactorily, you need have You may go whatever no apprehension. < Go > or stay away, < whichever > seems best. But be sure you are on solid spiritual ground before you start and that your motive in going is thoroughly good. Do not think of what you will get out of the occasion. Think of what you can bring to it. But if you are spiritually < > shaky, you had better work with another alcoholic instead! You are not to < Why > sit with a long face in places where there is drinking, sighing about the good old days. If it is a happy occasion, try to increase the pleasure of those there; if a business occasion, go and attend to your business enthusiastically. If you are with a person who wants to eat in a bar, by all means go along. Let your friends know they are not to change their habits on your account. At a proper time and place explain to all your friends why alcohol disa- no decent person grees with you. If you do this thoroughly, < few people > will ask you to drink. While you were drinking, you were withdrawing from life little by little. Now you are getting back into the < social > life of this world. Don't start to from life withdraw < > again just because your friends drink liquor. Your job is now to be at the place where you may be of maximum helpfulness to others, so never hesitate to go where there is drinking, < anywhere > if you can be helpful. You should not hesitate to visit the most sordid spot on earth on such a mission < an errand >. Keep on the firing line of life with these , motives < > and God will keep you unharmed. Many of us keep liquor in our homes. We often need it to carry green recruits through a severe hangover. Some of in moderation, us still serve it to our friends < > provided people who do abuse drinking they are < > not < alcoholic >. But some of us think we should not serve liquor to anyone. We never argue this question.
103 We feel that each family, in the light of their own circum- stances, ought to decide for themselves. We are careful never to show intolerance or hatred of drinking as an institution. Experience shows that such an attitude is not helpful to anyone. Every new alcoholic looks for this spirit among us and is immensely relieved when he finds we are not witch-burners. A spirit of intolerance would repel alcoholics whose lives < could > have been saved, had our not been for < such > stupidity. We would not even do the cause of temperate drinking any good, for not one drinker is willing in a thousand < likes > to be told anything about alcohol by one who hates it. Some day we hope that Alcoholics Anonymous will help the public to a better realization of the gravity of the liquor . We < alcoholic > problem < , but we > shall be of little use if our attitude is one of bitterness or hostility. Drinkers will not stand for it. After all, our troubles were of our own making. < After all, our problems were of our own making. > Bottles were only a symbol. Besides, we have stopped < Bottles were only a symbol. Besides, we have stopped > fighting anybody or anything. We have to! < fighting anybody or anything. We have to! >e-aa discussion of Working With Others