Co pyr i ght © 19 39 , 195 5, 19 76 , 200 1 by A lco h olic s A nonymou s W orld S ervice s, I nc .
A ll r i g hts r e s erv ed .
Fi rst E d i t i o n , sixt een p r i n ti ng s, 193 9 t o 19 55 S eco nd Editi on , sixt een p r i n ti ng s, 195 5 t o 197 4 Third Ed iti on , s e ven ty-f our pr in t i n g s, 1976 t o 2001
F our th Ed iti on , N ew an d R evi s ed 2001 Fi rst pri n ti ng , O c t o b er 2 001 Eigh t een th pr i n t i ng , A u gu st 2006
P er s onal st ori e s on p a ge s 407 , 47 6, 49 4, 5 3 1 , and 55 3 are copyrig ht ed © b y Th e A . A. G r a p ev ine , I nc ., and ar e r eprin t ed h ere wi th p e rmi ssi on .
This is A.A. General Service Conference -approved litera ture
A lco h olic s A nonymou s and A.A . are regi s t ered tr ad emark s ® of A . A. W o rld S er vice s , I nc .
L ibr a ry of C on g r ess C ontro l N umb e r : 200 109 4 693 ISBN 1 - 8 930 07-16-2
P rint e d in t h e U nit e d S t a t es o f A m e ric a
Preface
T HIS IS t h e fo urth ed it ion o f th e boo k “ Al c o ho l i c s An ony m o u s . ” The first editi o n appeared in Ap ril 1939, a n d in the follow i ng sixt een years, mo re t h an 30 0,00 0 copies we nt i n t o circ ulat ion.
The sec o n d ed ition , pu blishe d in 1955, reac hed a t o tal of more tha n 1, 15 0, 5 0 0 co pies. T h e t h ird edi t ion, w h ich came off press i n 1976, ac hieved a circula t ion of approxima t ely 19,550,000 i n all formats.
Because t h is b ook has bec o m e th e basic text for our Society and has helped suc h large num be rs of alcoholic men an d w o m e n t o recovery, ther e exists strong sentime n t agai nst any radical changes being made in it. Theref o re, the fir st po rti o n o f th is volume, desc ri bing the A . A. r e covery pr ogra m, ha s been le ft largely un touc hed i n t h e c o u rse of revisions made for the secon d , third, a n d fourth e d iti o ns. T h e section calle d “ Th e Do c t o r ’ s Opini o n ” has been kept intac t , just a s it was originally wri t ten in 1939 by the late Dr. William D. Silkworth, our Society ’ s g reat medical bene f actor.
The sec o n d ed ition ad ded th e appe ndices, the Twelve Tr aditions , and the direc t ion s f o r getti ng in to uch with A.A. Bu t the c h ief change was in the section of pers onal storie s, whic h was expan d ed to re flect the Fello wship ’ s gro w t h. “ Bill ’ s Story , ” “ Doc t or B o b ’ s Nightmare, ” a nd one othe r p e rsonal hi st ory fr om the firs t edi t io n were re taine d in tact; three were edited and one of t h ese w a s re titled; new ver sion s of tw o s t ories w e re w rit ten, with new titles ; t h irty co mple tely new s t orie s were ad ded ; and the story secti o n was divided into th ree par t s, u nder the s a me headings that are use d now.
In the third e d ition, Pa rt I ( “ Pioneer s of A . A. ” ) was left unc hanged . Ni ne of the st ori e s in Pa rt II ( “ They S t oppe d in Time ” ) were c a rried over fr om th e second edition; eight new
stories were a dded . I n Pa rt I II ( “ They L o st Nearly All ” ), ei ght stories were re tained ; five ne w one s were a dded .
This fourth e d ition includes the Twelve Concepts for World Service an d re vises the three secti o ns of pe rsonal s t ories a s foll ows. One n e w story has b een ad ded to Part I, a n d tw o tha t originally a ppe ared in Part III h ave been repositioned there; six st ories have be en delete d. Six of t h e s t ories i n Par t I I have been carried over, e l even new one s have been added, and eleven take n ou t. Part III n o w incl udes tw elve new stori e s; eight were removed (i n a dditi on t o the two th a t were tran sfer red to Part I).
All changes made ove r the years in the Big Book (A .A. members ’ fond nickname f o r this vol u m e ) have had t h e same p u r p os e: t o represe n t the curre nt memb ership of Alc o holics An onym ou s more acc ura t e l y, and thereby to reac h m o re alcoholics. If you have a drinkin g pr oblem, we h o pe tha t y o u may pa use i n reading one o f t h e fo rt y-tw o pe rs onal st ories an d t h i n k: “ Yes, that happened to me ” ; or , m o re importa n t, “ Yes, I ’ ve felt like tha t ” ; or , most im porta n t, “ Yes , I believe this p r ogra m can w o rk for me to o. ”
FOREWORD TO FIRST EDITION
This is the Fore word as it appeared in the firs t printing of the first edition in 1939.
W E, OF Alcoholics Anonymou s , a r e mor e than one hundr ed men and women wh o h a ve rec o v ered fro m a se emin gly h o p eless sta te o f min d a n d b o d y . To sh ow oth e r a l c o h o lic s precisely how we have recovered is th e ma in p u r p o se of th is b ook. F o r them , we hope these pages wi ll prove so convinci ng that no further auth enticatio n will be necessary. W e think this accou n t of our exper iences will help ever yo ne to better under s t and the alcoholi c. Many do not com p r e hend that th e alcoholic is a ver y s ick p e rson . An d b e s i d e s, we a r e su r e th a t ou r wa y o f liv in g h a s its a d v a n ta ges for all.
It is imp o rta n t t h a t we rema in a n onymo u s beca us e we ar e too few, at present to handle the overwhel ming number of per s o nal appeal s which may result from this publication. Be in g mos t ly b u s in ess o r p r ofe ssion a l folk, we c o u l d not well c a rry on ou r oc c u pa tion s in su c h a n ev en t. W e wou l d like it u n d erstood th a t ou r a l c o h o lic work is a n a v o c a tion .
When wr iting or s p eaking publi c ly about al coholi s m , we ur ge each of our Fellows hip to omit his per s o nal name, des ignating hims elf ins t ead as “ a member of Alcoholi cs Anony m ous . ”
Very ea rn e s tly w e a s k th e p r es s a l so, to ob se rv e t h is req u e st, fo r other w is e we s h all be gr eatly handic a p p ed.
We ar e not an or ganization in th e co n v en tiona l sen s e of th e wor d . Th ere a r e n o fee s o r d u es wh a tsoev er. Th e on ly req u i remen t fo r me m b ersh ip is an honest desire to stop drinking. We are not allied with any particul ar fa ith , sec t o r d e n o min a tion , n o r d o we op p o se a n y o n e . W e simp ly wish to be helpful to those who are af flicted.
W e sh a ll b e in terest ed to h ea r fr om th ose wh o a r e gettin g re su lts from th is b ook, p a rtic u l a r ly from th os e wh o h a v e c o mmen c ed work with oth er a l c o h o lic s. W e s h ou ld like to b e h e lp fu l to su c h ca ses.
Inquir y by s c ien t ific, medical, and r e ligious s o cieties will be welc omed.
ALCOHOLICS ANONYMOUS
FORE WORD TO SE CON D E D ITION
F i gures give n in this forew ord describe the Fellowship as it was in 195 5.
S INCE the origina l Foreword to this book was written in 1939 , a wholesale miracle has taken place. Our earliest printing voic ed the hope “ that every a l c o holic who jo urneys wi ll fi nd the Fellowsh i p o f Alcoholics Anonymous a t his destin ation. Alread y, ” continues the early text “ twos and threes and fives of us hav e sprung u p in other communities. ”
Sixteen ye ars have e l a p sed betwee n our first printing of this book and the presentation in 1955 o f o u r second edition. In that brief space, Alcoholics Anonymous has mushroo m ed into nearly 6,000 gr oups whose membership is far above 150,000 recovered alcoholics. Groups are to be found in each of the U n ited States and all of the provinces of Cana da. A.A. has flourish ing comm un ities in the British Isles, the Sc a ndina via n co untries, Sout h Africa, Sou t h America, Me xico, Alask a , Australia an d Haw a i i . All t o ld, promising be ginnings have b een made in some 50 foreign countries a n d U. S. possessions . Some ar e just now ta king shape in Asia . Man y of our friends en courage us b y saying that this is b u t a beginning , only the augury of a much larger future ahead.
The spark that was to flare in to the first A.A. gr oup was struck at Akron, Ohio, in J une 1935, during a talk between a New York stockbroker and an Akron phys i cian. Six months earlier, the broker had be en re lie ved of his drink
obsession by a sudden spirit ua l experie n ce, follow i n g a meetin g wit h an alcoholic fr iend who h a d bee n in co ntact with the O x f o rd Groups of that day. H e had also be en greatly h el p e d by the late Dr. Will ia m D. Sil kworth, a New York specia li st in alco holis m who is no w ac counte d no less than a m ed i c a l saint by A. A. members, and whose story of the early days of our Society appe ars in the next page s.
From this doctor, the broker had learn ed the grav e nature of alcoholism . Though he coul d not accept all the tenets of the Oxford G r oups, he was convince d of the need for moral inve ntory, confession of perso nality def ects, restitution to those harme d , helpfulnes s to others, and the n eces s ity of belief in a nd depe nde nce upon God.
Prior to his journey to Akron, the broker had worke d hard with m a n y alcoholics on the theory tha t only an a l co holic could help an alcoholic, b u t he had su c- ceede d only in keeping sobe r himself. The broker had gone to Akron on a business vent ure wh ic h ha d collapse d, leaving h i m g r eatly in fear that he might start drink i ng aga i n. He sud d en ly realiz ed that in order to s ave himself he must carry his message to another alco h o lic. T h at alc o holic turn ed out to be the Akron physician.
This phys i c i a n ha d repeat edly tried sp iritual mea n s to resolve his a l coholic dilem m a b u t had f a iled. But wh en the broker gave him Dr. Silk worth ’ s description of alcoholism and its hopelessness, the phys i cian beg a n to pursue the spiritu a l rem edy for his m a la dy with a willing ness h e had never before been able to muster. He sobered, never to drink again up to the moment of his death in 1950. This seemed to pr ove that one alcoho lic cou l d affect a n other as no nonalcoho lic could. It a l so indicated that strenuous work, one alc o holic with a n ot her, was vital to permanent recovery.
Hence the two men set to work almost frantically u p on alcoho lics arr i ving in the ward of the Akron City Hospita l . The i r very fir s t case, a des p erate one, recovered imme diately and bec a me A.A. number three. He ne ver ha d another drin k. This work at Akron contin-ue d throu g h the summer of 1935. There were ma ny failures, but there was an occ a siona l hearten i ng s u ccess. Whe n the broker returned to New York in th e fall of 1935, the first A.A. group ha d ac tually be en f o rmed, thoug h no one realized it at the time.
A second sm all grou p pro m ptly took sh ape at New Y o rk, to be followed in 1937 with the start of a t h ird at Cleveland. Besides thes e, there were scattered alcoholics who had picked up the basic ideas in Akron or New York who were trying to for m groups in other cities. By late 1937, the num ber of members h avin g substantial sobriety time behind them was sufficient to convince t h e members h ip that a ne w lig h t had e n tere d the dark world of the alcoho lic.
It was now time, the struggling groups thought, to place their messag e and uniqu e exper i en ce b efore the world. This determination bore fruit in the spring of 1939 by the pub li cation o f this volume. The me mbe rship h a d the n reache d a b ou t 100 men an d wome n. Th e fledg lin g society, wh ich had be en na meless, now beg a n to be ca lle d Alcoholics Anonymous, fr om th e title of its own book. The flying-b lind p eriod end ed and A.A. ent ered a ne w p h ase of its pioneer ing time.
With the a p p earan ce of the ne w book a great deal be gan to happen. Dr. Harry Emers o n Fosdick, the noted cler gyman, reviewed it with approval. In the fall of 1939 Fulton Oursler, then editor of Liberty, printed a pie c e in his magaz i n e, called “ Alcoholics and God. ” This brought a rush of 80 0 frantic inquiries into the little New York office
wh ich mea n wh ile h a d be en estab lishe d. Each in qu iry was painstakingly answ ered; pamp hlets and books were sent out. Business men, trave lin g out of existing groups, were referred to th ese prospective ne wcomer s. New groups started up a n d it was foun d, to the astonish ment of everyone, that A.A. ’ s mess age could be transmitted in the mail as well as by word of mo uth. By th e end of 1939 it was estimated that 800 alcoholi cs were on their way to recovery.
In the spring of 1940, John D. Rockefeller, Jr. gave a din n er for many of his frie nds to which he in vite d A.A. members to t e ll their stories. News of this got on the world wires; in qu iries poured in again a nd m a ny peop le we nt to the bookstores to get the book “ Alcoholics Anonymo u s. ’’ By M a rch 1941 t h e membership had shot up to 2,00 0. Then Jack Ale x a n d er wrote a feature artic l e in the Satu rd ay Evening Post and p l a c ed s u ch a compe l lin g picture of A.A. before the general public that alcoholics in nee d of help really de luge d us. By the c l ose of 1941, A.A. number ed 8,00 0 members. The mushr ooming pr ocess was in f u ll swin g. A.A. had be come a nation al institution.
Our Societ y then e n tered a fearsome a nd e x cit i ng adolescent period. The test th at it faced was th is: Could these large numbers of erstwhile erratic alco holics successfully meet and wo rk together? Would there be quarre ls over members h ip , leadersh ip, and money ? Would there be striv i ngs for powe r and prestig e? Would t h e r e be schisms wh ic h would split A.A. apart? S oon A.A. was beset by these ver y problems on every side and in every g r oup. But out of this frightening and at first disrupting exper i ence the conviction grew that A.A. ’ s had to hang together or die separ a tely. We had to u n ify our Fellowship or pass off the scene.
As we discov ered the prin cip l es by wh ich the ind i v i dua l alcoho lic cou l d live, so we had to evolv e princ i p l es b y wh ich th e A.A. groups an d A.A. as a whole cou l d su rvive and function effectively. It was thought that no alcoholic man or wom a n cou l d b e e x clud ed from our Society; that our leaders might serve but ne ver gov e rn ; th a t each grou p was to be aut o nomous and there was to be no professional class of therapy. There were to be no fe es or dues; our expe nses wer e to be met by our own voluntary contribut ions . There was to be the least possible organizat i on, even in our service center s. Our public relations were to be based upon attraction rather tha n promotion. It was dec i d e d that all mem b ers ought to be anony m ous a t the level of press, radio, TV a nd films. And in no circumstances should we give endorsements, make alliances, or enter public controversies.
This was the substance of A.A. ’ s Twelv e Trad itions, wh ich are stated in full on page 561 of this bo ok. Though none of these principles had the force of rules or laws, they had become so widely accepted by 1950 that they were confirme d by our first Internationa l Conference held at Cleve l a nd. T o day the rem a rkab le unity of A. A. is on e of the greatest assets that our Society has.
While the internal difficult ie s of our adolescent perio d were be ing ironed out, pu blic ac cept an ce of A.A. grew by leaps and bounds. For this there were two princ i p a l reasons: the large number s of recoveries, and reunit ed homes. Thes e made their impressio n s everywhere. Of alcoho lics wh o came to A.A. and really tried, 50% got sober at once an d remaine d that way; 25% sobered u p afte r some relapses, a nd among the re mainder, tho s e who staye d on with A.A. showed improvemen t. Other thousands came to a few A.A. meetings a nd a t first decide d they d i d n ’ t want the program. But great numbers of these — about two out of three — began to return as time pass ed.
Another reason for the wide acceptance of A.A. was the ministration of friends — friends in me dic i ne, re lig ion, and the press, together with in numer ab le others who be c a me our able a nd persistent ad vocates. With out such sup p ort,
A.A. could ha ve ma de only the slowest progress. Some of the recommendat i ons of A.A. ’ s early medical and religious friends will b e found furth e r on in this book.
Alcoholi cs Anonymous is not a relig iou s organizatio n . Neith e r does A.A. take any particular med i ca l poin t of view, though we cooperate wid ely with t h e men of med i cine as well as with the men of religion.
Alcohol be in g no respecte r of p e rson s, w e a re an a ccu ra te cross section of America, and in distant lands, the same democrat ic e v ening- up pr ocess is now going on. By personal re ligious affiliation, we in clud e Catho-lics, Protestants, Jews, Hindus, and a spr i nk ling of Mosle m s and Buddhists. More than 15% of us are women.
At present, our membership is py ra mi di n g a t th e ra te of about twent y per cent a year. So far, upon the total problem of several mi ll ion actu a l a nd potentia l al coholics in the world, we have mad e only a scrat c h. In a ll prob ability, we sha ll n eve r be able to touch more th an a fa ir fraction of the alco hol p r oblem in all its ramifications. Upon therapy for the alcoholic himself, we surely ha v e no monopoly. Yet it is our great hope that all those who have as yet fou nd no answer may begin to find one in the pages of this book and will prese n tly join us on th e hig h road to a new freed om.
FOREWORD TO THIRD EDITION
B Y M a rch 1976, when this editio n went to the printer, the total worldwide members h ip of Alcoho lics Anonymo u s was conservatively estimated at more than 1,000, 000 , with almost 28,00 0 groups meeting in over 90 countries.
Surve ys of groups in the U n ited States a nd Ca nad a in dic a te that A.A. is reach in g out, not only to more and more people, b u t to a wider a n d wid er range. Women now make up more than one-fourth of the membership; amo n g newer memb ers, the proportion is nearly one- third. Se ven percent of the A.A. ’ s surveyed are less than 30 years of age — among them, many in their teens.
The b a sic principles of the A.A. progra m, it app e ars, hold good for individuals wit h many different lifestyles, just as the program has brought recovery to those of many different nat i onalit ies. The Twelve Steps that summarize the program may b e ca lle d los Doce Pasos in one co untry, les Douze Et apes in anoth er, but they trace exactly the same pat h to recovery that was blazed by the earliest memb ers of Alcoholics Anonymous.
In spite of the great incre a se in the siz e and the s p an of this Fellowship, at its core it re mains simple and personal. Each day, some where in the world, recovery begins when one alcoho lic ta lk s with a n othe r alcoholic, s h aring experience, strength, and hope.
FORE WORD TO FOURTH E D ITION
T HIS fourth edition of “ Alcoholics Ano n ymous ” came off press in November 2001, at th e start of a new millennium. Sin c e the th ird edit ion was pub lish ed in 1976, worldwide membership of A.A. has just about doubled, to an estimated two million or more, with nearly 100,800 groups meeting in approximately 150 countries around the world.
Literature has played a major role in A.A. ’ s growth, and a striking p h e n omenon of the past qu arter-century has been the explosion of translations of our basic literat ure in to man y la ngu a ges and dia l e c ts. In countr y after country where the A. A. seed was plante d, it has taken root, slowly at first, then growing by le ap s and bounds when literature has be come a vaila ble. Cur r ently, “ Alco holics Anonymous ” has bee n tran slated into forty-three languages.
As the message of recovery has reached larger numbers of people, it has also touched the liv es of a vastly greate r variety of suffering alcoho lics. When the phrase “ We are people who n o rmally wou l d not mix ” (page 17 of this book) was written in 1939, it ref e rred to a Fellowship composed large l y of me n (an d a few women) with quite similar social, ethnic, an d e c onomic ba c kgrounds. Like so much o f A.A. ’ s basic text, those words have prov ed to be far more visionar y than the founding member s could ever have imagine d . The stories added to this edition represent a members h ip whose chara c teristic s — of age, gender, race, a nd c u lture — have widene d an d have deep en ed to encom p ass virtu a lly everyone the first 100 members could have hoped t o reach.
While our lit erature has preserved the integrity of the A.A. message, swe eping ch ang e s in society as a whole are reflected in new customs and practices within the Fellowsh i p. Tak i ng a d v a n t age of techn o logica l ad va nces, for example, A.A. member s wi th com p u t ers can particip ate
in me etings o n line, shar ing with fellow a l coholics acro ss the country or around the world. In any me eting, a n ywh ere, A.A. ’ s share exper i ence, strength, and hope with each other, in order to stay sob e r and help o t her alcoho lics.
M o dem-to-modem or face-to-face, A.A. ’ s speak the lang ua ge of the heart in a l l its power a n d simp licity.
THE DOCTORS OPI NION
W E OF Alcoholics Anon ymous be lie v e that the rea d er wi ll be interested in the medica l estimate of the plan of recovery des c ribe d in this book. Convincing testimo n y must surely c o me from medic a l men who have had exper i ence with the suffering s of our members and have witnessed our return to heal th. A we ll-k n own doctor, chief phys i ci an at a nationa l l y pr omine n t hospita l spec ia liz ing i n alcoho lic an d drug ad diction, gave Alco holics Anon y m ous this letter:
To Whom It May Concer n:
I hav e spec ia lize d in th e treatment of al coholism for man y years.
In late 1934 I attended a patien t who, though he had been a compete n t businessma n of g ood earning capacity, was an alcoho lic of a type I ha d c o me to regard as hope less.
In the course of his third treatment he acq uire d cert ain ideas concer nin g a possib l e mea n s of recovery. As part of his reha bilita t ion he com m enc ed to present his con c eptions to other alcoholics, impre ssing upo n th em that they must do like w ise w i th stil l others. This has be come the b a sis of a rapidly gro w ing fello wship of these men and the i r fa milies. This m a n an d over one h undre d others appe ar to have recovered.
I personally know scores of cases who were of the type with whom other methods ha d faile d comp le tely.
These facts appear to be of extreme me dical importance; beca use of the extraordina r y possibilitie s of rapid growth inh erent in t h is group the y may mark a new epo c h in the
ann a ls of alco holism. T h es e men m ay well h ave a remedy for thousands of such situations.
You may re ly absolutely on an ything th ey say a b out themselves.
Very truly yo urs, Will ia m D. S ilk worth, M. D.
The p h ys icia n who, at our request, gav e us this lette r, has been k i nd enough to enlar ge upon his views in another statement which follows. In this statement he confir ms what we who have suffere d alcoholic torture must believe — that the body of the alcoholic is quite as a b n o rmal as his m i nd. I t did not satis f y us to be told that we co u l d not control our drinking just because we were maladjust e d to life, that we were i n full f l ight from rea lity, or were outright mental defectives. These t h ings were true to some extent, in fact, to a considerable extent with some of us. But we are sure that our bodies were sick e n ed as w ell. I n our be lief, any pict ure of the alcoholic wh ic h lea v e s out this phy sica l factor is inco mplete.
The doctor ’ s theory that we have an a lle rgy to alcohol interests us. As layme n , our opin ion as to its soundn ess may, of course, mean little . But as expr oblem dr ink e rs, we can sa y that h i s exp l a n atio n ma kes goo d sense. It explains many things for which we cannot otherwise account.
Though we work out ou r solution on th e spiritu a l as wel l as a n al tru i sti c p l an e, w e favor hospitaliz a t ion for the alcoholi c who is very jittery or befogged. More o ften than not, it is imperative that a man ’ s br ain be cleare d before he is
approa che d , as he has the n a better ch ance of und erstand i n g and acce pting wh at we h ave to offer.
The doctor writes:
The subject presented in this book seems to me to be of paramo unt importance to those afflicte d wit h alcoholic add i ction.
I say this afte r many years ’ exper i en ce a s Med i ca l D i rector of one of the oldest hospit als in the country treating alcoho lic an d drug ad diction.
There was, therefore, a sense of real satisfaction when I was aske d to contribute a few words on a subject which is covered in such master ly detail in these pages.
We doctors have realized for a long time that some form of moral psy c ho logy was of urgen t im portance to alcoh o lics, but its ap plic ation presen t ed difficu ltie s beyond our conception. What with our ul tra-moder n standards, our scient ific a p p r oach to everything, we ar e perha p s no t well equipped to apply the powers of good that lie outside our synthetic kno w le dge.
M a ny years ago one of the lead ing cont ributors to this book came un der our care in th is hospita l an d wh ile here he acq uire d some ide a s wh ic h he put into practic al a p p l ication at once.
Later, he requested the pr ivilege of be ing allowe d to tell his story to other patients he re and with some misgiving, we conse n ted. The c a ses we ha ve follo wed throug h have been most interesting; in f act, many of them are amazing. The unself ishness of these men as we have come to know them, the ent i re abse nce o f profit motive, and the i r commu nity s p irit, is i nde e d insp iri n g to one who has
labored long and wear ily in this alcoholic fie l d. T h ey bel i eve in the m selves, a nd still more i n the Power wh ich pulls chron i c alcoho lics b a ck from the gates of death.
Of course an alcoho lic ou g h t to be freed from his ph ysica l craving for liquor, and th is ofte n requires a defin i te hospital procedure, b efore psychologica l meas u r es can be of maxim u m be nefit.
We believe, and so suggested a few year s ago, that the action of alco hol on thes e chronic alcoh o lics is a man i festatio n of an allerg y; that the ph enomenon of craving is lim ited to this class and n ever occurs in the averag e temp erate drin ker . These allerg ic types can n ever safely use alc o hol in a n y form at all; a n d once ha vin g formed the h a bit a nd foun d they c a n n ot break it, once hav i ng lost their self-confidenc e, their r elianc e upon things hum an, the i r problems pile up on them and b ecome astonishingly difficult to solve.
Frothy emotional a ppe al s eldom suffice s. The messa ge wh ich can int erest and hold these alcoh o lic peo p le m u st have depth a nd we ig ht. In nearly all cas es, their ide a ls must be grounded in a po wer gr eater than themselves, if they are to re-create their lives.
If any fee l th at as psyc hiat rists directin g a hospita l for alcoho lics we appe ar somewhat sent ime n tal, let the m stand with us a while on the firing line, see the tragedies, the despairing wives, the little chil dre n ; let the solving of these problems bec o me a part of their da ily work, and eve n of their slee pin g moments, a nd the most cynical will not wonder th at we ha ve a cce pted an d en c o uraged th is movement. We feel, after many years of experie n ce , that we ha ve foun d nothing wh ich has contributed more t o the rehabilitation of these men th an the altruistic movement now growing up among them.
Men and wo men dr ink es sentia lly bec a u se they like the effect produc ed by alcoho l. Th e sensat ion is so elusive that, wh ile the y ad mit it is i n j u ri ous, they cannot after a time differentiate the true from the false. To them, their alcoho lic life seems the on ly no rmal one. They are restless, irritab l e a nd disconte nted, unless the y c a n ag ain expe rience the sense of ease an d com f ort which co mes at once by taking a few drinks — drinks which the y see others taking with impunit y . After they h ave s u cc um bed to the de sire again, as so man y do, a n d the phe nom enon of craving deve lops, the y pass throug h the we ll-k n own stages of a spree, emerging remorsef u l, wi th a fir m resolution not to drink aga i n. This is repeat ed over an d over, and un le ss this person can e x per i en ce an entire psy c h i c cha n ge ther e is very little ho pe of his recovery.
On the other han d — and st range as this may seem to those who do not u nderstan d — once a psy c h i c cha n ge has occurred, the very same pe rson who seemed doomed, who had so ma ny problems he despa i red of ever solving them, sudde nly fin d s himse l f ea sily a b le to control his des i re for alcoho l, the only effort necessary being that required to follow a few s i mp le ru les.
Men hav e cried out to me in sincere a n d desp airing appe al: “ Doctor, I cannot go on like this! I have everything to live for! I must st op, but I cannot! You must help me! ’’
Faced with t h is problem, if a do ctor is honest with h i mself, he must sometimes feel his own ina d e q uac y . Althou gh he gives a ll th at is in h i m, it o ften is not enough. One fe els that something m o re than hu m a n power is n eeded to produce the essentia l psyc hic cha n ge. Thoug h the aggreg ate of recoveries resulting from psychi atric ef fort is considerable, we ph ysicia n s must adm i t we ha ve m a d e little impre ssion upon the pro b le m as a wh ole. Ma ny ty pes do not respond to the ordina ry psyc hological a pproa ch.
I do not hold with those who believe th at alcoholism is entirely a pro b le m of mental control. I h ave h a d m a n y men who ha d, for exa m p l e, worked a per i od of months on some problem or b u siness de al wh ich was to be settled on a certain date, favorably to them. T h ey took a drink a day or so prior to the date, an d then the phe n o menon of craving at once became paramount to all other interests so t h at the important appointment was not met. These men were not d r i n ki n g to esc a p e ; th ey we re d r i n ki n g to ov e r c om e a craving b eyo nd the i r men t al control.
There are many situations wh ich arise out of the phe nomenon of craving whic h ca use m en to make the supreme sacr ifice rat h er th an continue to fight.
The c l assif i ca tion of alcoh o lic s seems most difficult, and in much detail is outside the scope of this book. There are, of course, the p s ychop aths who are emotionally u n stab le. We are all familia r with this ty pe. The y are always “ going on the wagon for ke eps. ’’ They ar e over-remorseful and make many resolutions, but never a decis i on.
There is the t y pe of man who is unwilling to admit that he can not take a drink. He plans var ious ways of drinking. He changes his brand or his e n vironment. There is the t y pe who alwa ys b elie ves that a fte r being entirely free from alcoho l for a period of tim e he ca n take a drink wit h out dang er. Ther e is the ma nic-de pressive type, who is, perha p s, the least un derstood by his friends, an d a b out whom a whole cha p ter could be wr itten.
The n there are types entir ely normal in every respect exce pt in th e effect alcohol has upon th e m . The y are often able, intel l i ge n t, friendl y p eople.
All these, an d ma ny other s , have one s y mptom in common: they ca nnot start drinking without developing the
phe nomenon of craving. T h is ph enome n on, as we h a ve suggested, may be the manifest ation of an allergy which differentiates these people, and sets them apart as a distin ct entit y . It has nev e r been, by any treatment with wh ich we are familiar, per mane n tly er a d ic ated. T h e only relief we have to suggest is entire abstinence.
This imm e di ately pre c i p it ates us into a seething ca ld ron of debate. Mu c h has be en written pro an d con, but a m ong phys i cians, the general opinion seems t o be that most chronic alcoh o lics are doo m ed.
What is the s o lution? Perh aps I ca n bes t answer this by relating one of my exper i ences.
About one ye ar prior to this experienc e a man was br ought in to be treated for chronic al co holism. He ha d but p a rtially recovered from a gastric hemorrhage and seemed to be a case of patho l ogic al me nta l deterioratio n. He ha d los t everyth i ng worthwhile in life an d was o n ly livin g, one mig h t say, to drink. He frankly a d mitted an d believe d that for him there was no hope. Following the e l imination of alcohol, there was fou nd to be no p ermane n t bra i n injury. He acce pted the pla n outlined in this book. One ye ar late r he called to see me, an d I experie n ce d a v ery strange sensation. I k n ew the man by n a me, a n d partly recog n ize d his features, but there a ll resemblan c e ende d. From a trembling, de spairing, ner v ous wreck, had e m erge d a man brim min g ov er with self-r eli a nc e an d c o ntentment. I talke d with him for some time, but was not ab le to bring m y self to feel that I h a d known him before. To me he was a stranger, and so he left me. A long time has p a sse d wit h no return to alcoho l.
When I need a menta l up lift, I often think of another case brought in by a phys i c i an p r ominent in New York. T h e patie n t ha d made his own diagnosis, a nd de ciding his
situation hop eless, had hid d en in a d ese rted barn determined t o die. He was re scued by a searching party, and, in des p e r ate condit i on, brought to me. Following his phys i ca l reh a bilitation, h e had a talk wit h me in wh ic h he frankly state d he thought t h e treatment a waste of effort, unless I could assure h i m, which no on e ever ha d, that in the future he would ha ve the “ wi ll pow e r ’’ to resist th e imp u lse to dr ink.
His alcoholic problem was so complex, and his de pr ession so great, that we felt his on ly hope would be through what we then calle d “ moral ps yc hology, ’’ and we dou b ted if even that would h ave a n y effec t .
However, h e did become “ sold ’’ on the ideas contained in this book. He has not had a drin k for a great man y y ears. I see him now and the n a n d he is as fine a spec ime n of manhood as one could wish to meet.
I earnestly ad vise ever y alc o holic to rea d this book through, and thou gh p erhaps h e ca me to scoff, he may remain to pray.
Will ia m D. S ilk worth, M. D.
Chapter 1
W
BIL L ’S STOR Y
ar fever ran high in the New England town to which we new , young officers from Platts-
burg were assigned, and we were fl attered when the fi rst citizens took us to their homes, making us feel heroic. Here was love, applause, war; moments sub- lime 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 tur ned to alcohol. W e landed in England. I visited W inchester Cathe- dral. Much moved, I wandered outside. My attention
was caught by a doggerel on an old tombstone:
“ Her e lies a Hampshir e 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 war ning—which I failed to heed.
T wenty-two, and a veteran of for eign wars, I went home at last. I fancied myself a leader , for had not the men of my batter y given me a special token of appre- ciation? My talent for leadership, I imagined, would place me at the head of vast enterprises which I would manage with the utmost assurance.
1
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ALCOHOLICS ANONYMOUS
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 impor- tant. My work took me about W all 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 . Po- tential 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 disturbed my wife. W e had long talks when I would still her forebodings by telling her that men of genius conceived their best pr ojects 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 maelstr om of W all Str eet had me in its grip. Business and fi nancial lead - ers 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 cer tain 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 de - cided to go anyway . I had developed a theory that most people lost money in stocks through ignorance of markets. I discover ed many more reasons later on. W e gave up our positions and off we roared on a motorcycle, the sidecar stuffed with tent, blankets, a change of clothes, and three huge volumes of a finan-
3
BILL ’S STOR Y
cial 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 par t for many a day . W e covered the whole eastern United States in a year . At the end of it, my reports to W all Str eet procured me a position ther e and the use of a large ex- pense account. The exercise of an option brought in more money , leaving us with a profit of several thou - sand dollars for that year .
For the next few years fortune threw money and ap- plause my way . I had arrived. My judgment and ideas were followed by many to the tune of paper mil- lions. The great boom of the late twenties was seeth- ing and swelling. Drink was taking an important and exhilarating part in my life. There was loud talk in the jazz places uptown. Ever yone spent in thousands and chattered in millions. Scoffers could scoff and be damned. I made a host of fair -weather friends.
My drinking assumed more serious proportions, con- t i n u i n g all day and almost ever y night. The remon- strances of my friends terminated in a row and I became a lone wolf. There were many unhappy scenes in our sumptuous apar tment. Ther e had been no r eal infi delity , for loyalty to my wife, helped at times by extr eme dr unkenness, kept me out of those scrapes.
In 1929 I contracted golf fever . W e went at once to the countr y , my wife to applaud while I star ted out to overtake W alter Hagen. Liquor caught up with me much faster than I came up behind W alter . I began to be jittery in the morning. Golf permitted drinking
4
ALCOHOLICS ANONYMOUS
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 out of his till with amused skepticism.
Abruptly in October 1929 hell broke loose on the New Y ork 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 clattered. I was staring at an inch of the tape which bor e the inscription 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? T omorrow 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. By the following spring we wer e living in our accustomed style. I felt like Napoleon r eturning fr om 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.
W e went to live with my wife ’ s par ents. I found a job; then lost it as the r esult 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 depart- ment stor e, coming home exhausted to fi nd me dr unk.
5
BILL ’S STOR Y
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 hundr ed dollars, 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 break - fast. Nevertheless, I still thought I could control 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 for med a gr oup to buy . I was to shar e gener ously 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 happily observed that this time I meant busi- ness. And so I did.
Shor tly after ward I came home drunk. There had been no fight. Wher e 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. W as I crazy? I began to wonder , for such an ap- palling lack of perspective seemed near being just that. Renewing my resolve, I tried again. Some time
6
ALCOHOLICS ANONYMOUS
passed, and confidence began to be replaced by cock- sureness. I could laugh at the gin mills. Now I had what it takes! One day I walked into a cafe to tele- phone. In no time I was beating on the bar asking my- self 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 cr oss the street, lest I collapse and be run down by an early mor ning 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. W ell, so had I. The market would recover , but I wouldn’ t. That was a har d thought. Should I kill m y s e l f ? N o — n o t n o w . Then a mental fog settled down. Gin would fix that. So two bottles, and— oblivion.
The mind and body ar e mar velous mechanisms, for mine endur ed this agony two more years. Sometimes I stole from my wife ’ s slender purse when the mor ning terror and madness wer e on me. Again I swayed diz- zily before an open window , or the medicine cabinet wher e ther e was poison, cursing myself for a weakling. There were flights from city to countr y and back, as my wife and I sought escape. Then came the night when the physical and mental tor tur e was so hellish I feared I would burst through my window , sash and all. Somehow I managed to drag my mattr ess to a lower floor , lest I suddenly leap. A doctor came with
7
BILL ’S STOR Y
a heavy sedative. Next day found me drinking both gin and sedative. This combi n at ion so on 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 br other -in-law is a physician, and through his kindness and that of my mother I was placed in a na- tionally-known hospital for the mental and physical rehabilitation of alcoholics. Under the so-called bella- donna 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 com- bating liquor , though it often remains strong in other respects. My incredible behavior in the face of a desperate desire to stop was explained. Understand- ing myself now , I far ed for th in high hope. For thr ee or four months the goose hung high. I went to town r egularly and even made a little money . Sur ely 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 r etur ned to the hospital. This was the fi nish, the cur - tain, it seemed to me. My wear y and despairing wife was infor med that it would all end with hear t failur e during delirium tremens, or I would develop a wet brain, perhaps within a year . She would soon have to give me over to the under taker or the asylum.
They did not need to tell me. I knew , and almost welcomed the idea. It was a devastating blow to my
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ALCOHOLICS ANONYMOUS
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 procession 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 .
T rembling, I stepped from the hospital a broken man. Fear sobered me for a bit. Then came the insidi- ous insanity of that first drink, and on Armistice Day 1934 , I was off again. Everyone became resigned to the cer tainty that I would have to be shut up some- wher e, or would stumble along to a miserable end. How dark it is before the dawn! In reality that was the beginning of my last debauch. I was soon to be catapulted into what I like to call the fourth dimension of existence. I was to know happiness, peace, and usefulness, in a way of life that is incr edibly more wonder ful as time passes.
Near the end of that bleak November , I sat drinking in my kitchen. W ith a certain satisfaction I r eflected ther e 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
BILL ’S STOR Y
come over . He was sobe r . It was years since I could re- member his coming to New Y ork in that condition. I was amazed. Rumor had it that he had been commit- ted for alcoholic insanity . I wondered how he had es- caped. Of course he would have dinner , and then I could drink openly with him. Unmindful of his wel - fare, I thought only of recapturing the spirit of other days. There was that time we had chartered an air- plane to complete a jag! His coming was an oasis in 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 inexplicably 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 alco - holic crackpot; now , I suspected, a little cracked about religion. He had that starry-eyed look. Y es, 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 appear ed in cour t, 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 r esult was self-evident. It worked!
He had come to pass his experience along to me—if
10
ALCOHOLICS ANONYMOUS
I cared to have it. I was shocked, but interested. Cer- tainly I was interested. I had to be, for I was hopeless. He talked for hours. Childhood memories rose be- fore me. I could almost hear the sound of the preach- er ’ s voice as I sat, on still Sundays, way over there on the hillside; there was that proffered temperance pledge I never signed; my grandfather ’ s good natured contempt 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 har d.
That war -time day in old W inchester Cathedral came back again.
I had always believed in a Power greater than my- self. I had often pondered these things. I was not an atheist. Few people r eally ar e, for that means blind faith in the strange proposition that this universe orig- inated in a cipher and aimlessly rushes nowhere. My intellectual heroes, the chemists, the astronomers, even the evolutionists, suggested vast laws and for ces at work. Despite contrar y indications, I had little doubt that a mighty purpose and r hythm 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.
W ith ministers, and the world ’ s religions, I par ted right ther e. 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
BILL ’S STOR Y
T o 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 chicanery 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 negligible, the Brother- hood of Man a grim jest. If there was a Devil, he seemed the Boss Universal, and he cer tainly 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 pr onounced 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 reli- gious people were right after all. Here was something at work in a human hear t which had done the impos - sible. My ideas about miracles wer e drastically r evised right then. Never mind the musty past; her e sat a miracle directly across the kitchen table. He shouted great tidings.
I saw that my friend was much more than inwardly
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ALCOHOLICS ANONYMOUS
reorganized. He was on a different footing. His roots grasped a new soil.
Despite the living example of my friend there re- mained 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 per- sonal to me this feeling was intensified. I didn’ t like the idea. I could go for such conceptions 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 intel- lectual mountain in whose shadow I had lived and shiver ed 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 requir ed of me to make my beginning. I saw that growth could star t fr om that point. Upon a foundation of complete willingness I might build what I saw in my friend. W ould I have it? Of course I would!
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 pr ejudice fell from my eyes. A new world came into view .
The real significance of my experience in the Cathe- dral burst upon me. For a brief moment, I had needed and wanted God. There had been a humble willing- ness to have Him with me—and He came. But soon the sense of His presence had been blotted out by
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BILL ’S STOR Y
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. T reatment seemed wise, for I showed signs of delirium tremens.
Ther e I humbly offered myself to God, as I then understood Him, to do with me as He would. I placed myself unreservedly under His care and direction. I admitted for the first time that of myself I was noth- ing; 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. W e made a list of people I had hurt or toward whom I felt resent- ment. 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-conscious - ness within. Common sense would thus become un- common 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 r equests bor e on my useful - ness to others. Then only might I expect to r eceive. But that would be in gr eat measur e.
My friend promised when these things were done I would enter upon a new relationship with my Creator; that I would have the elements of a way of living which answered all my problems. Belief in the power of God, plus enough willingness, honesty and humility
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ALCOHOLICS ANONYMOUS
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 pr esides over us all.
These were revolutionary and drastic proposals, but the moment I fully accepted them, the effect was elec- tric. 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 thr ough. 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 happened 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 ar e r eal.
While I lay in the hospital the thought came that ther e wer e 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 demonstrating these principles in all my affairs. Par- ticularly 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
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BILL ’S STOR Y
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. W ith us it is just like that.
My wife and I abandoned ourselves with enthus - iasm to the idea of helping other alcoholics to a solution of their problems. It was fortunate, for my old busi- ness associates remained 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 hos- pital 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.
W e commenced to make many fast friends and a fel- lowship has grown up among us of which it is a won- der ful thing to feel a par t. The joy of living we r eally have, even under pressure and difficulty . I have seen hundreds of families set their feet in the path that really goes somewhere; have seen the most impossible domestic situations righted; feuds and bitterness of all sor ts wiped out. I have seen men come out of asylums and r esume a vital place in the lives of their families and communities. Business and pr ofessional men have regained their standing. There is scarcely any form of trouble and misery which has not been overcome among us. In one wester n city and its envir ons there are one thousand of us and our families. W e meet fre- quently so that newcomers may find the fellowship
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ALCOHOLICS ANONYMOUS
they seek. At these informal gatherings one may often see from 50 to 200 persons. W e are growing in num- bers and power . *
An alcoholic in his cups is an unlovely creature. Our struggles with them are variously str enuous, comic, and tragic. One poor chap committed suicide in my home. He could not, or would not, see our way of life.
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. Faith has to work twenty-four hours a day in and thr ough us, or we perish.
Most of us feel we need look no further for Utopia. W e have it with us right here and now . Each day my friend ’ s simple talk in our kitchen multiplies itself in a widening circle of peace on earth and good will to men.
Bill W ., co-founder of A.A., died January 24, 1971 .
* In 2006 , A.A. is composed of over 106,000 groups.
Chapter 2
W
THERE IS A SOLUTION
e , of ALCOHOLICS ANONYMOUS, know
thousands of men and women who were once just as hopeless as Bill. Nearly all have recovered. They have solved the drink problem.
W e are average Americans. All sections of this country and many of its occupations are represented, as well as many political, economic, social, and reli gious backgrounds. W e are people who normally would not mix. But there exists among us a fellowship, a friendliness, and an understanding which is inde scribably wonderful. W e 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 in dividual ways. The feeling of having shared in a com mon 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. W e 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.
17
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ALCOHOLICS ANONYMOUS
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 not so with the alcoholic illness, for with it there goes anni hilation of all the things worth while in life. It engulfs all whose lives touch the sufferer ’ s. It brings misun derstanding, fierce resentment, financial insecurity , disgusted friends and employers, warped lives of blameless children, sad wives and parents—anyone can increase the list.
W e hope this volume will inform and comfort those who are, or who may be affected. There are many .
Highly competent psychiatrists who have dealt with us have found it sometimes impossible 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-problem drinker who has found this solu tion, who is properly armed with facts about himself, can generally win the entire confidence of another al coholic in a few hours. Until such an understanding is reached, little or nothing can be 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 what ever 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 condi
19
THERE IS A SOLUTION
tions we have found most effective. After such an ap proach 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 we did. W e 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 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 oppor tunity we have enjoyed. How then shall we present that which has been so freely given us?
W e have concluded to publish an anonymous vol ume setting forth the problem as we see it. W e shall bring to the task our combined experience and knowl edge. This should suggest a useful program for any one concerned with a drinking problem.
Of necessity there will have to be discussion of matters medical, psychiatric, social, and religious. W e are aware that these matters are, from their very na ture, controversial. Nothing would please us so much as to write a book which would contain no basis for contention or argument. W e 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
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ALCOHOLICS ANONYMOUS
more useful to others. Our very lives, as ex-problem drinkers, depend upon our constant thought of others and how we may help meet their needs.
Y ou 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 ques tions specifically . W e 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 drink ers which we hear all the time. Back of them is a world of ignorance and misunderstanding. W e see that these expressions refer 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 the habit badly enough to gradually impair
21
THERE IS A SOLUTION
him physically and mentally . It may cause him to die a few years before his time. If a sufficiently strong rea- son—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 med ical 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, espe cially in his lack of control. He does absurd, incredi ble, 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 disposi tion while drinking resembles his normal nature but little. He may be one of the finest fellows in the world. Y et 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 per fectly sensible and well balanced concerning every thing except liquor , but in that respect he is incredibly dishonest and selfish. He often possesses special abili ties, 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. Y et early next
22
ALCOHOLICS ANONYMOUS
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 be gins 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 to a doctor who gives him morphine or some sedative with which to taper off. Then he begins to appear at hos pitals 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 ex periences have shown him that one drink means an other 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 some times displays with respect to other matters?
Perhaps there never will be a full answer to these questions. Opinions vary considerably as to why the alcoholic reacts differently from normal people. W e are not sure why , once a certain point is reached, little can be done for him. W e cannot answer the riddle.
W e know that while the alcoholic keeps away from drink, as he may do for months or years, he reacts much like other men. W e 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
THERE IS A SOLUTION
stop. The experience of any alcoholic will abundantly confirm this.
These observations would be academic and point less if our friend never took the first drink, thereby setting 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 really makes sense in the light of the havoc an alcoholic ’ s drinking bout creates. They sound like the philosophy of the man who, having a headache, beats himself 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 irri tated and refuse to talk.
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 ab normal, 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 holic, the happy day may not arrive. He has lost
24
ALCOHOLICS ANONYMOUS
control. At a certain point in the drinking of every alcoholic, he passes into a state where the most power ful 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 ob scure, have lost the power of choice in drink. Our so- called will power becomes practically nonexistent. W e are unable, at certain times, to bring into our con sciousness with sufficient force the memory of the suf fering and humiliation of even a week or a month ago. W e are 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 “W ell, 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 placed himself beyond human aid, and unless locked up, may die or go permanently insane. These stark and ugly facts have been confirmed by legions of alco
25
THERE IS A SOLUTION
holics throughout history . But for the grace of God, there would have been thousands more convincing demonstrations. So many want to stop but cannot.
There is a solution. Almost none of us liked the self- searching, the leveling of our pride, the confession of shortcomings which the process requires for its suc cessful consummation. But we saw that it really worked in others, and we had come to believe in the hopelessness and futility of life as we had been living it. When, therefore, 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. W e have found much of heaven and we have been rocketed into a fourth dimension of existence of which we had not even dreamed.
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 cer tainty 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, we believe there is no middle-of-the-road solution. W e were in a position where life was becoming impossible, and if we had passed into the region from which there is no return through human aid, we had but two alterna tives: One was to go on to the bitter end, blotting out the consciousness of our intolerable situation as best we could; and the other , to accept spiritual help. This
* Fully explained—Appendix II.
26
ALCOHOLICS ANONYMOUS
we did because we honestly wanted to, and were will ing 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. 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 ex planation 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. Y et 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
THERE IS A SOLUTION
without disaster , provided he remains willing to main tain 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: “Y ou have the mind of a chronic alcoholic. I have never seen one single case recover , where that 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?’ ’ “Y es,’ ’ 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. T o me these occurrences are phenomena. They ap pear to be in the nature of huge emotional displace ments 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. W ith many individuals the methods which I em ployed are successful, but I have never been success ful with an alcoholic of your description.” *
Upon hearing this, our friend was somewhat re lieved, 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, in his case they did not spell the necessary vital spiritual experience.
* For amplification—see Appendix II.
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ALCOHOLICS ANONYMOUS
Here was the terrible dilemma in which our friend found himself when he had the extraordinary experi ence, which as we have already told you, made him a free man.
W e, 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’ ’ that really works.
The distinguished American psychologist, W illiam James, in his book “V arieties of Religious Experience,’ ’ indicates a multitude of ways in which men have dis covered God. W e have no desire to convince anyone that there is only one way by which faith can be ac quired. 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 reli gious affiliations will find here nothing disturbing to their beliefs or ceremonies. There is no friction among us over such matters.
W e 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 associations, or his present choice. Not all of us join religious bodies, but most of us favor such memberships.
In the following chapter , there appears an explana tion of alcoholism, as we understand it, then a chapter addressed to the agnostic. Many who once were in this class are now among our members. Surprisingly
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THERE IS A SOLUTION
enough, we find such convictions no great obstacle to a spiritual experience.
Further on, clear -cut directions are given showing how we recovered. These are followed by forty-two personal experiences.
Each individual, in the personal stories, describes in his own language and from his own point of view the way 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.
W e 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 disclos ing ourselves and our problems that they will be persuaded to say , “Y es, I am one of them too; I must have this thing.”
Chapter 3
M
MORE ABOUT ALCOHOLISM
ost o f us have been unwilling to admit we were real alcoholics. No person likes to think
he is bodily and mentally different from his fellows. Ther efore, 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 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.
W e learned that we had to fully concede to our in- nermost selves that we were alcoholics. This is the first step in recover y . The delusion that we ar e like other people, or pr esently may be, has to be smashed. W e alcoholics ar e men and women who have lost the ability to control our drinking. W e know that no real 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. W e ar e convinced to a man that alcoholics of our type ar e in the grip of a pr ogres- sive illness. Over any considerable period we get
worse, never better .
W e ar e 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
30
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our kind like other men. W e have tried every imagina - ble 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. 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 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: Drink- ing beer only , limiting the number of drinks, never drinking alone, never drinking in the mor ning, drink - ing 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 dr unk on the job, taking a trip, not taking a trip, swearing off forever (with and without a solemn oath), taking more physical exer cise, reading inspirational books, going to health far ms and sanitariums, accepting voluntary commitment to asylums—we could incr ease the list ad infi nitum.
W e do not like to pronounce any individual as alco- holic, but you can quickly diagnose yourself. Step over to the nearest barroom and try some controlled drinking. T ry to drink and stop abruptly . T ry it
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ALCOHOLICS ANONYMOUS
more than once. It will not take long for you to de- cide, if you are honest with yourself about it. It may be worth a bad case of jitters if you get a full knowl- edge 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. W e have heard of a few instances where people, who showed definite signs of alcoholism, were able to stop for a long period because of an overpow- ering desir e 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 excep- tional man, he remained bone dry for twenty-five years and r etir ed at the age of fi fty-fi ve, after a suc- cessful and happy business car eer . Then he fell vic- tim to a belief which practically ever y 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 r egulate 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. Ever y means of solving his pr oblem which
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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 . W e have seen the truth demonstrated again and again: “Once an alcoholic, al- ways 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 r eservation of any kind, nor any lurking notion that someday we will be immune to alcohol.
Y oung people may be encouraged by this man ’ s ex- perience to think that they can stop, as he did, on their own will power . W e doubt if many of them can do it, because none will r eally want to stop, and har dly one of them, because of the peculiar mental twist al- ready acquired, will find he can win out. Several of our crowd, men of thirty or less, had been drinking only a few years, but they found themselves as help- less as those who had been drinking twenty years.
T o 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 female alcoholics often tur n into the r eal thing and ar e gone beyond r ecall in a few years. Cer tain drinkers, who would be greatly insulted if called alcoholics, are astonished at their inability to stop. W e, who are familiar with the symptoms, see large numbers of potential alcoholics among young
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ALCOHOLICS ANONYMOUS
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 con- siderable period, you may yet be a potential alcoholic. W e think few , to whom this book will appeal, can stay dr y 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 . W e are assuming, of course, that the r eader desir es to stop. Whether such a person can quit upon a nonspiritual basis de- pends upon the extent 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 tr emendous urge to cease forever . Y et we found it impossible. This is the baf fling featur e of alcoholism 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 deter mine, 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 r ender an even greater service to alcoholic sufferers and perhaps to the medi -
* T rue when this book was fi rst published. But a 2003 U.S./Canada membership s u r - vey showed about one-fifth of A.A.’ s were thir ty and under .
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cal fraternity . So we shall describe some of the mental states that precede a relapse into drinking, for ob- viously this is the crux of the problem.
What sort of thinking dominates an alcoholic who repeats time after time the desperate experiment of the fi rst drink? Friends who have reasoned with him after a spree which has brought him to the point of divorce or bankruptcy 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 W orld W ar record. He is a good salesman. Every- body 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 con - tact with us.
W e told him what we knew of alcoholism and the answer we had found. He made a beginning. His family was re-assembled, and he began to work as a salesman for the business he had lost through drink- ing. All went well for a time, but he failed to enlarge his spiritual life. T o his conster nation, he found him - self drunk half a dozen times in rapid succession. On each of these occasions we worked with him, r eview - ing carefully what had happened. He agreed he was a real alcoholic 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.
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Y et he got drunk again. W e asked him to tell us exactly how it happened. This is his story: “I came to work on T uesday 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 or der ed a sandwich and a glass of milk. Still no thought of drinking. I or der ed another sandwich and decided to have another glass of milk.
“Suddenly the thought crossed my mind that if I were to put an ounce of whiskey in my milk it couldn’ t hur t me on a full stomach. I ordered a whiskey and poured it into the milk. I vaguely sensed I was not being any too smart, but felt reassured as I was taking the whiskey on a full stomach. The experiment went so well that I ordered another whiskey and poured it into mor e milk. That didn’ t seem to bother me so I tried another .’ ’
Thus started one more journey to the asylum for
Jim. Her e was the thr eat 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. Y et all reasons for not drinking wer e
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easily pushed aside in favor of the foolish idea that 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?
Y ou may think this an extreme case. T o us it is not far -fetched, for this kind of thinking has been charac- teristic of every single one of us. W e have sometimes reflected more than Jim did upon the consequences. But there was always the curious mental phenomenon that parallel with our sound reasoning there inevitably 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 our- selves, in all earnestness and sincerity , how it could have happened.
In some circumstances we have gone out deliber- ately to get dr unk, feeling ourselves justified by nervousness, anger , worry , depression, jealousy or the like. But even in this type of beginning we ar e obliged to admit that our justification for a spree was insanely insufficient in the light of what always happened. W e now see that when we began to drink deliberately , instead of casually , there was little serious or effective thought during the period of pr emeditation of what the ter rifi c consequences might be.
Our behavior is as absur d and incompr ehensible 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 fr ont of fast-moving vehicles. He enjoys himself for a few years in spite of friendly warn- ings. Up to this point you would label him as a foolish
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chap having queer ideas of fun. Luck then deserts him and he is slightly injured several times in succes- sion. Y ou would expect him, if he were normal, to cut it out. Presently he is hit again and this time has a fractured skull. W ithin a week after leaving the hos- pital 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 divor ce 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 fr ont of a fir e engine, which breaks his back. Such a man would be crazy , wouldn’ t he?
Y ou may think our illustration is too ridiculous. But is it? W e, who have been through the wringer , have to admit if we substituted alcoholism for jay-walking, the illustration would fi t us exactly . However intelli - gent we may have been in other respects, wher e alco- hol has been involved, we have been strangely insane. It ’ s strong language—but isn’ t it true?
Some of you are thinking: “Y es, what you tell us is tr ue, but it doesn’ t fully apply . W e admit we have some of these symptoms, but we have not gone to the extr emes 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. W e have not lost ever ything in life thr ough drinking and we
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certainly do not intend to. Thanks for the informa- tion.’ ’
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 have not been damaged as ours were. But the actual or potential alcoholic, with hardly an exception, will be absolutely unable to stop drinking on the basis of self-knowledge. This is a point we wish to emphasize and re-emphasize, to smash home upon our alcoholic readers as it has been re- vealed 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 the father of promising children of col- lege age. He has so attractive a personality that he makes friends with everyone. If ever there was a successful business man, it is Fr ed. T o all appearance he is a stable, well balanced individual. Y et, he is alcoholic. W e fi rst 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 alcoholic, he told himself he came to the hospital to r est his ner ves. The doctor intimated str ongly that he might be worse than he r ealized. For a few days he was depr essed 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. Fr ed would not believe himself an alcoholic, much less accept a spiritual remedy for his problem. W e told him what
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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 ac- quired, would keep him sober the rest of his life. Self- knowledge would fix it.
W e 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 exhib - ited 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 what you fellows said about alcoholism, and I frankly did not believe it would be possible for me to drink again. 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 lear ned. I reasoned I was not so far advanced as most of you fellows, that I had been usually successful in licking my other personal pr oblems, and that I would therefore be successful where you men failed. I felt I had ever y right to be self-confident, that it would be only a matter of exer cising 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 tr ouble r efusing drinks, and began to wonder if I had not been making too hard work of a simple matter . One day I went to W ashington to present some accounting evidence to
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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 per fect 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 came to mind that it would be nice to have a couple of cocktails with dinne r . That was all. Nothing more. I ordered a cocktail and my meal. Then I or- dered 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 Y ork, and of fi nding a friendly taxicab driver at the landing field instead of my wife. The driver escor ted me about for several days. I know little of where I went or what I said and did. Then came the hospital with unbearable mental and physical suffering.
“As soon as I regained my ability to think, I went car efully over that evening in W ashington. Not only had I been of f guar d, I had made no fight whatever against the fi rst drink. This time I had not thought of the consequences at all. I had commenced to drink as carelessly as though the cocktails were ginger ale. I now r emember ed what my alcoholic friends had told me, how they prophesied that if I had an alcoholic mind, the time and place would come—I would drink
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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. W ell, 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 hopelessly defeated. I knew then. It was a crushing blow .
“ T wo 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. They piled on me heaps of evi- dence to the effect that an alcoholic mentality , such as I had exhibited in W ashington, was a hopeless condi- tion. 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 pro- gram of action which a hundr ed of them had followed successfully . Though I had been only a nominal chur chman, their pr oposals wer e not, intellectually , hard to swallow . But the program of action, though entirely sensible, was pretty drastic. It meant I would have to thr ow 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 r e- lieved, as in fact it proved to be.
“Quite as important was the discovery that spiritual principles would solve all my problems. I have since
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been brought into a way of living infinitely more satis- fying 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. W e hope it strikes home to thousands like him. He had felt only the first nip of the wringer . Most alcoholics have to be pretty badly mangled before they really commence to solve their problems.
Many doctors and psychiatrists agree with our con- clusions. 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 hopeless- ness 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, apar t fr om divine help. Had you of - fered 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 mor e: The alcoholic at cer tain times has no ef fective mental defense against the fi rst drink. Ex- cept in a few rar e cases, neither he nor any other human being can provide such a defense. His defense must come from a Higher Power .
Chapter 4
WE AGNOSTICS
I n th e p re c ed i n g chapters you have learned
something of alcoholism. W e hope we have made clear the distinction betwee n the alcoholic and the non-alcoholic. 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 suf fering from an illness which only a spiritual experi- ence will conquer .
T o 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 hopeless variety . T o be doomed to an alcoholic death or to live on a spiritual basis are not always easy alternatives to face.
But it isn’ t so difficult. About half our original fellowship wer e of exactly that type. At first some of us tried to avoid the issue, hoping against hope we wer e 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 way with you. But cheer up, something like half of us thought we wer e 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
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would have recovered long ago. But we found that such codes and philosophies did not save us, no matter how much we tried. W e 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. W e had to find a power by which we could live, and it had to be a Power greater than ourselves. Obviously . But where and how were we to find this Power?
W ell, that ’ s exactly what this book is about. Its main object is to enable you to find a Power gr eater than yourself 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 alcoho- lic pr oblems 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 sub- ject which our man thought he had neatly evaded or entirely ignored.
W e know how he feels. W e have shar ed his honest doubt and pr ejudice. Some of us have been violently anti-r eligious. T o others, the wor d “God’ ’ br ought up a par ticular idea of Him with which someone had tried to impress them during childhood. Perhaps we re- jected this par ticular conception because it seemed inadequate. W ith that rejection we imagined we had abandoned the God idea entirely . W e wer e bothered
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with the thought that faith and dependence upon a Power beyond ourselves was somewhat weak, even cowardly . W e looked upon this world of warring individuals, warring theological systems, and inexpli- cable calamity , with deep skepticism. W e 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? Y et, in other moments, we found 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.
Y es, we of agnostic temperament have had these thoughts and experiences. Let us make haste to reas- sure you. W e found that as soon as we were able to lay aside prejudice and express even a willingness to believe in a Power gr eater than ourselves, we com- menced 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 suf ficient to make the appr oach and to ef fect a contact with Him. As soon as we admitted the possible existence of a Creative Intelligence, a Spirit of the Universe under- lying the totality of things, we began to be possessed of a new sense of power and direction, provided we took other simple steps. W e found that God does not make too har d ter ms with those who seek Him. T o 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.
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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. At the star t, this was all we needed to commence spiritual growth, to effect our first conscious relation with God as we understood Him. Afterward, we found ourselves accepting many things which then seemed entirely out of reach. That was growth, but if we wished to grow we had to begin somewhere. So we used our own conception, how- ever limited it was.
W e 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 pr oven among us that upon this simple cornerstone a wonderfully effective spiritual str uctur e 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 appr oaches, how fr equently did we all say , “I wish I had what that man has. I’m sur e it would work if I could only believe as he believes. But I cannot ac- cept 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,
* Please be sur e to read Appendix II on “Spiritual Experience.”
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we often found ourselves handicapped by obstinacy , sensitiveness, 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 alcoholic destruction, we soon became as open minded on spiritual matters as we had tried to be on other questions. In this re- spect alcohol was a great persuader . It finally beat us into a state of reasonableness. Sometimes this was a tedious process; we hope no one else will be preju- diced for as long as some of us wer e.
The reader may still ask why he should believe in a Power greater than himself. W e 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 r esults. Never theless, the twentieth centur y readily accepts theories of all kinds, provided they are firmly grounded in fact. W e have numerous theories, for example, about electricity . Everybody believes them without a mur mur of doubt. Why this r eady acceptance? Simply because it is impossible to explain what we see, feel, dir ect, and use, without a r eason - able assumption as a starting point.
Everybody nowadays, believes in scores of assump- tions for which ther e is good evidence, but no per fect visual proof. And does not science demonstrate that visual proof is the weakest proof? It is being con- stantly r evealed, as mankind studies the material world, that outward appearances are not inward reality at all. T o illustrate:
The prosaic steel girder is a mass of electrons whirl-
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ing 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. W e have no reason to doubt it. When, however , the perfectly logical assumption is suggested that under neath the material world and life as we see it, there is an All Powerful, Guiding, Creative Intelli- gence, right there our perverse streak comes to the surface and we laboriously set out to convince our- selves it isn’ t so. W e read wor dy books and indulge in windy arguments, thinking we believe this universe needs no God to explain it. W ere our contentions true, it would follow that life originated out of noth- ing, means nothing, and proceeds nowhere.
Instead of regarding ourselves as intelligent agents, spearheads of God ’ s ever advancing Cr eation, 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?
W e, who have traveled this dubious path, beg you to lay aside prejudice, even against organized religion. W e 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 logi- cal idea of what life is all about. Actually , we used to have no r easonable conception whatever . W e used to amuse ourselves by cynically dissecting spiritual be - liefs and practices when we might have observed that many spiritually-minded persons of all races, colors, and cr eeds wer e demonstrating a degree of stability , happiness and usefulness which we should have sought ourselves.
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Instead, we looked at the human defects of these people, and sometimes used their shortcomings as a basis of wholesale condemnation. W e talked of in- tolerance, while we were intolerant ourselves. W e missed the reality and the beauty of the forest because we were diverted by the ugliness of some of its trees. W e never gave the spiritual side of life a fair hearing. 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. Whether we agree with a particular approach or conception seems to make little difference. Experience has taught us that these ar e 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 ar e strikingly agreed. Every one of them has gained access to, and believes in, a Power gr eater than himself. This Power has in each case accom- plished the miraculous, the humanly impossible. As a celebrated American statesman put it, “Let ’ s look at the r ecord.’ ’
Her e are thousands of men and women, worldly in- deed. They fl atly declar e that since they have come to believe in a Power gr eater than themselves, to take a certain attitude toward that Power , and to do certain simple things, ther e has been a r evolutionar y change in their way of living and thinking. In the face of collapse and despair , in the face of the total failure of their human r esources, they found that a new power , peace, happiness, and sense of direction flowed into them. This happened soon after they whole- heartedly met a few simple requirements. Once con -
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fused and baffled by the seeming futility of existence, they show the underlying reasons why they were making heavy going of life. Leaving aside the drink question, they tell why living was so unsatisfactory . They show how the change came over them. When many hundr eds of people are able to say that the consciousness of the Presence of God is today the most important fact of their lives, they present a powerful reason 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 . Y et in ancient times material progress was painfully slow . The spirit of modern scientific inquir y , resear ch and invention was almost unknown. In the realm of the material, men ’ s minds were fetter ed by supersti - tion, tradition, and all sor ts of fixed ideas. Some of the contemporaries of Columbus thought a round ear th pr eposter ous. Others came near putting Galileo to death for his astronomical heresies.
W e 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 pr esent centur y , American newspapers wer e afraid to print an account of the W right brothers’ fi rst successful fl ight at Kitty Hawk. Had not all ef forts at flight failed before? Did not Professor Langley ’ s flying machine go to the bottom of the Potomac River? W as 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
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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 com- plete liberation of our thinking. Show any longshore- man 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?
W e had to ask ourselves why we shouldn’ t apply to our human problems this same readiness to change our point of view . W e were having trouble with personal relationships, we couldn’ t control our emo - tional natur es, we were a prey to misery and depres - sion, 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 people— was not a basic solution of these bedevilments more impor tant than whether we should see newsr eels of lunar fl ight? Of course it was.
When we saw others solve their pr oblems by a simple 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.
The W right brothers’ almost childish faith that they could build a machine which would fly was the main- spring of their accomplishment. W ithout that, nothing could have happened. W e agnostics and atheists were sticking to the idea that self-sufficiency would solve our problems. When others showed us that “God-suf-
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ficiency’ ’ worked with them, we began to feel like those who had insisted the W rights would never fly .
Logic is great stuff. W e liked it. W e still like it. It is not by chance we were given the power to r eason, to examine the evidence of our senses, and to draw conclusions. That is one of man ’ s magnificent at- tributes. W e 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 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 thinking was soft and mushy when we threw up our hands in doubt and said, “W e 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. W e 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 str etched out in welcome. W e wer e grateful that Reason had br ought us so far . But somehow , we couldn’ t quite step ashor e. Per haps 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 mor e closely . W ithout knowing it, had we not been brought to where we stood by a certain kind of faith? For did
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we not believe in our own reasoning? Did we not have confidence in our ability to think? What was that but a sort of faith? Y es, we had been faithful, abjectly faithful to the God of Reason. So, in one way or another , we discovered that faith had been in- volved all the time!
W e 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, senti- ment, 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 feel - ings, these loves, these worships, have to do with pure reason? Little or nothing, we saw at last. W ere not these things the tissue out of which our lives were constr ucted? Did not these feelings, after all, deter- mine 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! W er e nothing left but pur e reason, it wouldn’ t be life. But we believed in life—of course we did. W e 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 electr ons themselves seemed more in- telligent 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,
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though it emanate from our best minds. What about people who proved that man could never fly?
Y et 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. W e 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.
W e finally saw that faith in some kind of God was a par t of our make-up, just as m uch as t he fee ling we have for a friend. Sometimes we had to search fear- lessly , but He was ther e. He was as much a fact as we we re. W e found the Great Reality deep down within us. In the last analysis it is only ther e that He may be found. It was so with us.
W e can only clear the ground a bit. If our testi- mony helps sweep away prejudice, enables you to think honestly , encourages you to search diligently within yourself, then, if you wish, you can join us on the Br oad Highway . W ith this attitude you cannot fail. The consciousness of your belief is sur e to come to you.
In this book you will read the experience of a man who thought he was an atheist. His stor y is so inter est- ing that some of it should be told now . His change of heart was dramatic, convincing, and moving.
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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 frustra- tion. 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 physi- cal collapse, brought him to the point of self-destruc- tion.
One night, when confined in a hospital, he was ap- proached 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 r eligious 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 came. It crowded out all else:
“Who are you to say there is no God?’ ’
This man r ecounts that he tumbled out of bed to his knees. In a few seconds he was over whelmed by a conviction of the Pr esence 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 wer e swept away . He stood in the Pr esence of Infinite Power and Love. He had stepped from bridge to shore. For the first time, he lived in conscious com- panionship with his Cr eator .
Thus was our friend ’ s cornerstone fixed in place. No later vicissitude has shaken it. His alcoholic problem was taken away . That very night, years ago, it dis-
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appeared. 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? Y et its ele- ments 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. T o 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.
When we drew near to Him He disclosed Himself to us!
Chapter 5
R
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arel y ha ve we seen a person fail who has thoroughly 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 constitutionally incapable of be ing honest with themselves. There are such unfortu nates. They are not at fault; they seem to have been born that way . They are naturally incapable of grasp ing 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 take certain steps.
At some of these we balked. W e thought we could find an easier , softer way . But we could not. W ith 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 .
Remember that we deal with alcohol—cunning, baf
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fling, powerful! W ithout help it is too much for us. But there is One who has all power—that One is God. May you find Him now!
Half measures availed us nothing. W e stood at the turning point. W e asked His protection and care with complete abandon.
Here are the steps we took, which are suggested as a program of recovery:
1 . W e admitted we were powerless over alcohol— that our lives had become unmanageable.
2 . Came to believe that a Power greater than our selves could restore us to sanity .
3 . Made a decision to turn our will and our lives over to the care of God as we understood Him .
4 . Made a searching and fearless moral inventory of ourselves.
5 . Admitted to God, to ourselves, and to another human being the exact nature of our wrongs.
6 . W ere entirely ready to have God remove all these defects of character .
7 . Humbly asked Him to remove our shortcomings.
8 . Made a list of all persons we had harmed, and became willing to make amends to them all.
9 . Made direct amends to such people wherever possible, except when to do so would injure them or others.
10 . Continued to take personal inventory and when we were wrong promptly admitted it.
11 . Sought through prayer and meditation to im prove our conscious contact with God as we un derstood Him , praying only for knowledge of His will for us and the power to carry that out.
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12 . Having had a spiritual awakening as the result of these steps, we tried to carry this message to alcoholics, and to practice these principles in all our affairs.
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 per fect adherence to these principles. W e 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. W e claim spiritual progress rather than spiritual perfection.
Our description of the alcoholic, the chapter to the agnostic, and our personal adventures before and after make clear three pertinent ideas:
(a) That we were alcoholic and could not manage our own lives.
(b) That probably no human power could have re lieved our alcoholism.
(c) That God could and would if He were sought.
Being convinced, we were at Step Three, which is that we decided to turn our will and our life over to God as we understood Him. Just what do we mean by that, and just what do we do?
The first requirement is that we be convinced that any life run on self-will can hardly be a success. On that basis we are almost always in collision with some thing or somebody , even though our motives are good. Most people try to live by self-propulsion. Each per son 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
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his arrangements would only stay put, if only people would do as he wished, the show would be great. Everybody , including himself, would be pleased. Life would be wonderful. In trying to make these arrange ments 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. 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 try ing 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 pro ducer 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 complaining of the sad state of the nation; the minister who sighs over the sins of the twentieth century; poli ticians and reformers who are sure all would be Utopia
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if the rest of the world would only behave; the outlaw safe cracker who thinks society has wronged him; and the alcoholic who has lost all and is locked up. What ever our protestations, are not most of us concerned with ourselves, our resentments, or our self-pity?
Sel fi shness—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. Some times 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 is an extreme example of self-will run riot, though he usually doesn’ t think so. Above everything, we alco holics must be rid of this selfishness. W e must, or it kills us! God makes that possible. And there often seems no way of entirely getting rid of self without His aid. Many of us had moral and philosophical con victions galore, but we could not live up to them even though we would have liked to. Neither could we reduce our self-centeredness much by wishing or try ing on our own power . W e had to have God ’ s help.
This is the how and why of it. First of all, we had to quit playing God. It didn’ t work. Next, we decided that hereafter in this drama of life, God was going to be our Director . He is the Principal; we are His agents. He is the Father , and we are His children. Most good ideas are simple, and this concept was the keystone of the new and triumphant arch through which we passed to freedom.
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When we sincerely took such a position, all sorts of remarkable things followed. W e had a new Employer . Being all powerful, He provided what we needed, if we kept close to Him and performed His work well. Established on such a footing we became less and less interested in ourselves, our little plans and designs. More and more we became interested in seeing what we could contribute to life. As we felt new power flow in, as we enjoyed peace of mind, as we discovered we could face life successfully , as we became con scious of His presence, we began to lose our fear of today , tomorrow or the hereafter . W e were reborn.
W e were now at Step Three. Many of us said to our Maker , as we understood Him: “God, I offer myself 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. T ake away my difficulties, that victory over them may bear witness to those I would help of Thy Power , Thy Love, and Thy W ay of life. May I do Thy will always!’ ’ W e thought well before taking this step making sure we were ready; that we could at last abandon ourselves utterly to Him.
W e found it very desirable to take this spiritual step with an understanding person, such as our wife, best friend, or spiritual adviser . But it is better to meet God alone than with one who might misunderstand. The wording was, of course, quite optional so long as we expressed the idea, voicing it without reservation. This was only a beginning, though if honestly and humbly made, an effect, sometimes a very great one, was felt at once.
Next we launched out on a course of vigorous action, the first step of which is a personal housecleaning,
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which many of us had never attempted. Though our decision was a vital and crucial step, it could have little permanent effect unless at once followed by a stren uous effort to face, and to be rid of, the things in our selves which had been blocking us. Our liquor was but a symptom. So we had to get down to causes and conditions.
Therefore, we started upon a personal inventory . This was Step Fou r . A business which takes no regular inventory usually goes broke. T aking a commercial inventory is a fact-finding and a fact-facing process. It is an effort 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 can not fool himself about values.
W e did exactly the same thing with our lives. W e took stock honestly . First, we searched out the flaws in our make-up which caused our failure. Being con vinced that self, manifested in various ways, was what had defeated us, we considered its common manifes tations.
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 paper . W e listed people, institutions or principles with whom we were angry . W e asked ourselves why we were angry . In most cases it was found that our self-esteem, our pocketbooks, our ambitions, our personal relationships
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(including sex) were hurt or threatened. So we were sore. W e were “burned up.’ ’
On our grudge list we set opposite each name our injuries. W as it our self-esteem, our security , our am bitions, our personal, or sex relations, which had been interfered with?
W e were usually as definite as this example:
I’m resentful at: |
The Cause |
Affects my: |
Mr . Brown |
His attention to my |
Sex relations. |
wife. |
Self-esteem (fear) |
|
T old 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— W ants house put in Security (fear) her name.
W e went back through our lives. Nothing counted but thoroughness and honesty . When we were fin ished we considered it carefully . The first thing ap
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parent was that this world and its people were often quite wrong. T o conclude that others were wrong was as far as most of us ever got. The usual outcome was that people continued to wrong us and we stayed sore. Sometimes it was remorse and then we were sore at ourselves. But the more we fought and tried to have our own way , the worse matters got. As in war , the victor only seemed to win. Our moments of triumph were short-lived.
It is plain that a life which includes deep resentment leads only to futility and unhappiness. T o the precise extent that we permit these, do we squander the hours that might have been worth while. But with the alco holic, whose hope is the maintenance and growth of a spiritual experience, this business of resentment is in finitely grave. W e 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.
If we were to live, we had to be free of anger . The grouch and the brainstorm were not for us. They may be the dubious luxury of normal men, but for alcohol i c s these things are poison.
W e turned back to the list, for it held the key to the future. W e were prepared to look at it from an en tirely different angle. W e began to see that the world and its people really dominated us. In that state, the wrong-doing of others, fancied or real, had power to actually kill. How could we escape? W e saw that these resentments must be mastered, but how? W e could not wish them away any more than alcohol.
This was our course: W e realized that the people who wronged us were perhaps spiritually sick.
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Though we did not like their symptoms and the way these disturbed us, they , like ourselves, were sick too. W e asked God to help us show them the same toler ance, pity , and patience that we would cheerfully grant a sick friend. When a person 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.’ ’
W e avoid retaliation or argument. W e wouldn’ t treat sick people that way . If we do, we destroy our chance of being helpful. W e cannot be helpful to all people, but at least God will show us how to take a kindly and tolerant view of each and every one.
Referring to our list again. Putting out of our minds the wrongs others had done, we resolutely looked for our own mistakes. Where had we been selfish, dis honest, self-seeking and frightened? Though a situa tion had not been entirely our fault, we tried to disregard the other person involved entirely . Where were we to blame? The inventory was ours, not the other man ’ s. When we saw our faults we listed them. W e placed them before us in black and white. W e admitted our wrongs honestly and were willing to set these matters straight.
Notice that the word “fear’ ’ is bracketed alongside the difficulties with Mr . Brown, Mrs. Jones, the employer , and the wife. This short word somehow touches about every aspect of our lives. It was an evil and corroding thread; the fabric of our existence was shot through with it. It set in motion trains of circumstances which brought us misfortune we felt we didn’ t deserve. But did not we, ourselves, set the ball rolling? Sometimes
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we think fear ought to be classed with stealing. It seems to cause more trouble.
W e reviewed our fears thoroughly . W e put them on paper , even though we had no resentment in connec tion with them. W e asked ourselves why we had them. W asn’ 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 we are now on a different basis; the basis of trusting and relying upon God. W e trust infinite God rather than our finite selves. W e are in the world to play the role He assigns. Just to the extent that we do as we think He would have us, and humbly rely on Him, does He enable us to match calamity with serenity .
W e never apologize to anyone for depending upon our Creator . W e can laugh at those who think spiritu ality 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 their God. W e never apologize for God. Instead we let Him demonstrate, through us, what He can do. W e ask Him to remove our fear and direct our attention to what He would have us be. At once, we commence to outgrow fear .
Now about sex. Many of us needed an overhauling there. But above all, we tried 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 procrea
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tion. 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. W e want to stay out of this con troversy . W e do not want to be the arbiter of anyone ’ s sex conduct. W e all have sex problems. W e’d hardly be human if we didn’ t. What can we do about them?
W e reviewed our own conduct over the years past. Where had we been selfish, dishonest, or inconsider ate? Whom had we hurt? Did we unjustifiably arouse jealousy , suspicion or bitterness? Where were we at fault, what should we have done instead? W e got this all down on paper and looked at it.
In this way we tried to shape a sane and sound ideal for our future sex life. W e subjected each relation to this test—was it selfish or not? W e asked God to mold our ideals and help us to live up to them. W e remem bered always that our sex powers were God-given and therefore good, neither to be used lightly or selfishly nor to be despised and loathed.
Whatever our ideal turns out to be, we must be will ing to grow toward it. W e must be willing to make amends where we have done harm, provided that we do not bring about still more harm in so doing. In other words, we treat sex as we would any other prob lem. In meditation, we ask God what we should do about each specific matter . The right answer will come, if we want it.
God alone can judge our sex situation. Counsel with
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persons is often desirable, but we let God be the final judge. W e realize that some people are as fanatical about sex as others are loose. W e avoid hysterical thinking or advice.
Suppose we fall short of the chosen ideal and stumble? Does this mean we are going to get drunk? Some people tell us so. But this is only a half-truth. It depends on us and on our motives. If we are sorry for what we have done, and have the honest desire to let God take us to better things, we believe we will be forgiven and will have learned our lesson. If we are not sorry , and our conduct continues to harm others, we are quite sure to drink. W e are not theorizing. These are facts out of our experience.
T o sum up about sex: W e earnestly pray for the right ideal, for guidance in each questionable situa tion, for sanity , and for the strength to do the right thing. If sex is very troublesome, we throw ourselves the harder into helping others. W e think of their needs and work for them. This takes us out of our selves. It quiets the imperious urge, when to yield would mean heartache.
If we have been thorough about our personal in ventory , we have written down a lot. W e have listed and analyzed our resentments. W e have begun to comprehend their futility and their fatality . W e have commenced to see their terrible destructiveness. W e have begun to learn tolerance, patience and good will toward all men, even our enemies, for we look on them as sick people. W e have listed the people we have hurt by our conduct, and are willing to straighten out the past if we can.
In this book you read again and again that faith did
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for us what we could not do for ourselves. W e hope you are convinced now that God can remove whatever self-will has blocked you off from Him. If you have already made a decision, and an inventory of your grosser handicaps, you have made a good beginning. That being so you have swallowed and digested some big chunks of truth about yourself.
Chapter 6
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a ving made our personal inventory , what shall we do about it? W e have been trying to get a
new attitude, a new relationship with our Creator , and to discover the obstacles in our path. W e have ad mitted certain defects; we have ascertained in a rough way what the trouble is; we have put our finger on the weak items in our personal inventory . Now these are about to be cast out. This requires action on our part, which, when completed, will mean that we have ad mitted to God, to ourselves, and to another human being, the exact nature of our defects. This brings us to the Fifth Step in the program of recovery mentioned in the preceding chapter .
This is perhaps difficult—especially discussing our defects with another person. W e think we have done well enough in admitting these things to ourselves. There is doubt about that. In actual practice, we usu ally find a solitary self-appraisal insufficient. Many of us thought it necessary to go much further . W e will be more reconciled to discussing ourselves with an other person when we see good reasons why we should do so. The best reason first: If we skip this vital step, we may not overcome drinking. T ime after time new comers have tried to keep to themselves certain facts about their lives. T rying to avoid this humbling ex perience, they have turned to easier methods. Almost
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invariably they got drunk. Having persevered with the rest of the program, they wondered why they fell. W e think the reason is that they never completed their housecleaning. They took inventory all right, but hung on to some of the worst items in stock. They only 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 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 . T o the outer world he presents his stage character . This is the one he likes his fellows to see. He wants to enjoy a certain reputa tion, 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 some o n e 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 con stant fear and tension—that makes for more drinking. Psychologists are inclined to agree with us. W e have spent thousands of dollars for examinations. W e know but few instances where we have given these doctors a fair break. W e have seldom told them the whole truth nor have we followed their advice. Un willing to be honest with these sympathetic men, we were honest with no one else. Small wonder many in the medical profession have a low opinion of alcoholics
and their chance for recovery!
W e must be entirely honest with somebody if we
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expect to live long or happily in this world. Rightly and naturally , we think well before we choose the per son or persons with whom to take this intimate and confidential step. Those of us belonging to a religious denomination which requires confession must, and of course, will want to go to the properly appointed au thority whose duty it is to receive it. Though we have no religious connection, we may still do well to talk with someone ordained by an established religion. W e often find such a person quick to see and understand our problem. Of course, we sometimes encounter peo p l e who do not understand alcoholics.
If we cannot or would rather not do this, we search our acquaintance for a close-mouthed, understanding friend. Perhaps our doctor or psychologist will be the person. It may be one of our own family , but we can not disclose anything to our wives or our parents which will hurt them and make them unhappy . W e have no right to save our own skin at another person ’ s ex pense. Such parts of our story we tell to someone who will understand, yet be unaffected. The rule is we must be hard on ourself, but always considerate of others.
Notwithstanding the great necessity for discussing ourselves with someone, it may be one is so situated that there is no suitable person available. If that is so, this step may be postponed, only , however , if we hold ourselves in complete readiness to go through with it at the first opportunity . W e say this because we are very anxious that we talk to the right person. It is im portant that he be able to keep a confidence; that he fully understand and approve what we are driving at;
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that he will not try to change our plan. But we must not use this as a mere excuse to postpone.
When we decide who is to hear our story , we waste no time. W e have a written inventory and we are pre pared for a long talk. W e explain to our partner what we are about to do and 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 be honored by our confidence.
W e pocket our pride and go to it, illuminating every twist of character , every dark cranny of the past. Once we have taken this step, withholding nothing, we are delighted. W e can look the world in the eye. W e can be alone at perfect peace and ease. Our fears fall from us. W e begin to feel the nearness of our Creator . W e may have had certain spiritual beliefs, but now we be gin to have a spiritual experience. The feeling that the drink problem has disappeared will often come strongly . W e feel we are on the Broad Highway , walking hand in hand with the Spirit of the Universe. Returning home we find a place where we can be quiet for an hour , carefully reviewing what we have done. W e thank God from the bottom of our heart that we know Him better . T aking this book down from our shelf we turn to the page which contains the twelve steps. Carefully reading the first five proposals we ask if we have omitted anything, for we are build ing an arch through which we shall walk a free man at last. Is our work solid so far? Are the stones prop erly in place? Have we skimped on the cement put into the foundation? Have we tried to make mortar
without sand?
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If we can answer to our satisfaction, we then look at Step Six. W e have emphasized willingness as being in dispensable. Are we now ready to let God remove from us all the things which we have admitted are ob jectionable? Can He now take them all—every one? If we still cling to something we will not let go, we ask God to help us be willing.
When ready , we say something like this: “My Cre ator , I a m 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 I go out from here, to do your bidding. Amen.’ ’ W e have then completed Step Seven.
Now we need more action, without which we find that “Faith without works is dead.’ ’ Let ’ s look at Steps Eight and Nine. W e have a list of all persons we have harmed and to whom we are willing to make amends. W e made it when we took inventory . W e subjected ourselves to a drastic self-appraisal. Now we go out to our fellows and repair the damage done in the past. W e attempt to sweep away the debris which has accu mulated out of our effort to live on self-will and run the show ourselves. If we haven’ t the will to do this, we ask until it comes. Remember it was agreed at the beginning we would go to any lengths for victory over alcohol.
Probably there are still some misgivings. As we look over the list of business acquaintances and friends we have hurt, we may feel diffident about going to some of them on a spiritual basis. Let us be reassured. T o some people we need not, and probably should not emphasize the spiritual feature on our first approach.
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W e might prejudice them. At the moment we are try ing to put our lives in order . But this is not an end in itself. Our real purpose is to fit ourselves to be of maxi mum service to God and the people about us. It is seldom wise to approach an individual, who still smarts from our injustice to him, and announce that we have gone religious. In the prize ring, this would be called leading with the chin. Why lay ourselves open to being branded fanatics or religious bores? W e may kill a future opportunity to carry a beneficial mes sage. But our man is sure to be impressed with a sincere desire to set right the wrong. He is going to be more interested in a demonstration of good will than in our talk of spiritual discoveries.
W e don’ t use this as an excuse for shying away from the subject of God. When it will serve any good pur pose, we are willing to announce our convictions with tact and common sense. The question of how to ap proach the man we hated will arise. It may be he has done us more harm than we have done him and, though we may have acquired a better attitude toward him, we are still not too keen about admitting our faults. Nevertheless, with a person we dislike, we take the bit in our teeth. It is harder to go to an enemy than to a friend, but we find it much more beneficial to us. W e go to him in a helpful and forgiving spirit, confessing our former ill feeling and expressing our regret.
Under no condition do we criticize such a person or argue. Simply we tell him that we will never get over drinking until we have done our utmost to straighten out the past. W e are there to sweep off our side of the street, realizing that nothing worth while
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can be accomplished until we do so, never trying to tell him what he should do. His faults are not dis cussed. W e stick to our own. If our manner is calm, frank, and open, we will be gratified with the result.
In nine cases out of ten the unexpected happens. Sometimes the man we are calling upon admits his own fault, so feuds of years’ standing melt away in an hour . Rarely do we fail to make satisfactory progress. Our former enemies sometimes praise what we are doing and wish us well. Occasionally , they will offer assistance. It should not matter , however , if someone does throw us out of his office. W e have made our demonstration, done our part. It ’ s water over the dam. Most alcoholics owe money . W e do not dodge our creditors. T elling them what we are trying to do, we make no bones about our drinking; they usually know it anyway , whether we think so or not. Nor are we afraid of disclosing our alcoholism on the theory it may cause financial harm. Approached in this way , the most ruthless creditor will sometimes surprise us. Arranging the best deal we can we let these people know we are sorry . Our drinking has made us slow to pay . W e must lose our fear of creditors no matter how far we have to go, for we are liable to drink if we
are afraid to face them.
Perhaps we have committed a criminal offense which might land us in jail if it were known to the au thorities. W e may be short in our accounts and unable to make good. W e have already admitted this in con fidence to another person, but we are sure we would be imprisoned or lose our job if it were known. Maybe it ’ s only a petty offense such as padding the expense account. Most of us have done that sort of thing.
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Maybe we are divorced, and have remarried but haven’ t kept up the alimony to number one. She is indignant about it, and has a warrant out for our ar rest. That ’ s a common form of trouble too.
Although these reparations take innumerable forms, there are some general principles which we find guid ing. Reminding ourselves that we have decided to go to any lengths to find a spiritual experience, we ask that we be given strength and direction to do the right thing, no matter what the personal consequences may be. W e may lose our position or reputation or face jail, but we are willing. W e have to be. W e must not shrink at anything.
Usually , however , other people are involved. There 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. Be cause of resentment and drinking, he had not paid ali mony to his first wife. She was furious. She went to court and got an order for his arrest. He had com menced 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.’ ’
W e thought he ought to be willing to do that if necessary , but if he were in jail he could provide noth ing for either family . W e 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.
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Before taking drastic action which might implicate other people we secure their consent. If we have ob tained permission, have consulted with others, asked God to help and the drastic step is indicated we must not shrink.
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 subsequently 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 pos sibly make right. If he opened that old affair , he was afraid it would destroy the reputation of his partner , disgrace his family and take away his means of liveli hood. What right had he to involve those dependent upon him? How could he possibly make a public statement exonerating his rival?
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 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 wide spread approval, and today he is one of the most trusted citizens of his town. This all happened years ago.
The chances are that we have domestic troubles. Perhaps we are mixed up with women in a fashion we
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wouldn’ t care to have advertised. W e doubt if, in this respect, alcoholics are fundamentally much worse than other people. But drinking does complicate sex rela tions 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 liquor . Perhaps he is having a secret and exciting affair with “the girl who under stands.’ ’ In fairness we must say that she may under stand, 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.
Whatever the situation, we usually have to do some thing about it. If we are sure our wife does not know , should we tell her? Not always, we think. If she knows in a general way that we have been wild, should we tell her in detail? Undoubtedly we should admit our fault. She may insist on knowing all the particulars. She will want to know who the woman is and where she is. W e feel we ought to say to her that we have no right to involve another person. W e are sorry for what we have done and, God willing, it shall not be repeated. More than that we cannot do; 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 as good for the wife as for the husband. If we can
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forget, so can she. It is better , however , that one does not needlessly name a person upon whom she can vent jealousy .
Perhaps there are some cases where the utmost frankness is demanded. No outsider can appraise such an intimate situation. It may be that both will decide that the way of good sense and loving kindness is to let by-gones be by-gones. Each might pray about it, having the other one ’ s happiness uppermost in mind. Keep it always in sight that we are dealing with that most terrible human emotion—jealousy . Good general ship may decide that the problem be attacked on the flank rather than risk a face-to-face combat.
If we have no such complication, there is plenty we should do at home. Sometimes we hear an alcoholic say that the only thing he needs to do is to keep sober . 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 understand ing is the patience mothers and wives have had with alcoholics. Had this not been so, many of us would h a v e 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 inconsiderate habits have kept the home in turmoil. W e 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. T o his wife, he remarked, “Don’ t see anything the matter here, Ma. Ain’ t it grand the wind stopped blowin’?’ ’
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Y es, there is a long period of reconstruction ahead. W e must take the lead. A remorseful mumbling that we are sorry won’ t fill the bill at all. W e ought to sit down with the family and frankly analyze the past as we now see it, being very careful not to criticize them. Their defects may be glaring, but the chances are that our own actions are partly responsible. So we clean house with the family , asking each morning in medita tion that our Creator show us the way of patience, tolerance, kindliness and love.
The spiritual life is not a theory . W e have to live it. Unless one ’ s family expresses a desire to live upon spiritual principles we think we ought not to urge them. W e should not talk incessantly to them about spiritual matters. They will change in time. Our be havior will convince them more than our words. W e must remember that ten or twenty years of drunken ness would make a skeptic out of anyone.
There may be some wrongs we can never fully right. W e don’ t worry about them if we can honestly say to ourselves that we would right them if we could. Some people cannot be seen—we send them an honest letter . And there may be a valid reason for postpone ment in some cases. But we don’ t delay if it can be avoided. W e should be sensible, tactful, considerate and humble without being servile or scraping. As God ’ s people we stand on our feet; we don’ t crawl before anyone.
If we are painstaking about this phase of our development, we will be amazed before we are half way through. W e are going to know a new freedom and a new happiness. W e will not regret the past nor wish to shut the door on it. W e will comprehend the
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word serenity and we will know peace. No matter how far down the scale we have gone, we will see how our experience can benefit others. That feeling of uselessness and self-pity will disappear . W e will lose interest in selfish things and gain interest in our fellows. Self-seeking will slip away . Our whole atti tude and outlook upon life will change. Fear of people and of economic insecurity will leave us. W e will in tuitively know how to handle situations which used to baffle us. W e will suddenly realize that God is doing for us what we could not do for ourselves.
Are these extravagant promises? W e think not. They are being ful fi lled among us—sometimes quickly , sometimes slowly . They will always materialize if we work for them.
This thought brings us to Step T en, which suggests we continue to take personal inventory and continue to set right any new mistakes as we go along. W e vigorously commenced this way of living as we cleaned up the past. W e have entered the world of the Spirit. Our next function is to grow in understand ing and effectiveness. This is not an overnight matter . It should continue for our lifetime. Continue to watch for selfishness, dishonesty , resentment, and fear . When these crop up, we ask God at once to remove them. W e discuss them with someone immediately and make amends quickly if we have harmed anyone. Then we resolutely turn our thoughts to someone we can help. Love and tolerance of others is our code.
And we have ceased fighting anything or anyone— even alcohol. For by this time sanity will have re turned. W e will seldom be interested in liquor . If tempted, we recoil from it as from a hot flame. W e
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react sanely and normally , and we will find that this has happened automatically . W e will see that our new attitude toward liquor has been given us without any thought or effort on our part. It just comes! That is the miracle of it. W e are not fighting it, neither are we avoiding temptation. W e feel as though we had been placed in a position of neutrality—safe and protected. W e have not even sworn off. Instead, the problem has been removed. It does not exist for us. W e are neither cocky nor are 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 action and rest on our laurels. W e are headed for trouble if we do, for alcohol is a subtle foe. W e are not cured of alcoholism. What we really have is a daily reprieve contingent on the maintenance of our spiritual condi tion. Every day is a day when we must carry the vision of God ’ s will into all of our activities. “How can I best serve Thee—Thy will (not mine) be done.’ ’ These are thoughts which must go with us constantly . W e can exercise 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 and power . If we have carefully followed directions, we have begun to sense the flow of His Spirit into us. T o some extent we have become God-conscious. W e have begun to develop this vital sixth sense. But we must go further and that means more action.
Step Eleven suggests prayer and meditation. W e shouldn’ t be shy on this matter of prayer . Better men
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than we are using it constantly . It works, if we have the proper attitude and work at it. It would be easy to be vague about this matter . Y et, we believe we can make some definite and valuable suggestions.
When we retire at night, we constructively review our day . W ere we resentful, selfish, dishonest or afraid? Do we owe an apology? Have we kept some thing to ourselves which should be discussed with another person at once? W ere we kind and loving toward all? What could we have done better? W ere we thinking of ourselves most of the time? Or were we thinking of what we could do for 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 useful ness to others. After making our review we ask God ’ s forgiveness and inquire what corrective measures should be taken.
On awakening let us think about the twenty-four hours ahead. W e consider our plans for the day . Be fore we begin, we ask God to direct our thinking, especially asking that it be divorced from self-pity , dishonest or self-seeking motives. Under these condi tions we can employ our mental faculties with as surance, for after all God gave us brains to use. Our thought-life will be placed on a much higher plane when our thinking is cleared of wrong motives.
In thinking about our day we may face indecision. W e may not be able to determine which course to take. Here we ask God for inspiration, an intuitive thought or a decision. W e relax and take it easy . W e don’ t struggle. W e are often surprised how the right answers come after we have tried this for a while.
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What used to be the hunch or the occasional inspira tion gradually becomes a working part of the mind. Being still inexperienced and having just made con scious contact with God, it is not probable that we are going to be inspired at all times. W e might pay for this presumption in all sorts of absurd actions and ideas. Nevertheless, we find that our thinking will, as time passes, be more and more on the plane of in spiration. W e come to rely upon it.
W e usually conclude the period of meditation with a prayer that we be shown all through the day what our next step is to be, that we be given whatever we need to take care of such problems. W e ask especially for freedom from self-will, and are careful to make no request for ourselves only . W e may ask for ourselves, however , if others will be helped. W e are careful never to pray for our own selfish ends. Many of us have wasted a lot of time doing that and it doesn’ t work. Y ou can easily see why .
If circumstances warrant, we ask our wives or friends to join us in morning meditation. If we belong to a religious denomination which requires a definite morning devotion, we attend to that also. If not mem bers of religious bodies, we sometimes select and memorize a few set prayers which emphasize the principles we have been discussing. There are many helpful books also. Suggestions about these may be obtained from one ’ s priest, minister , or rabbi. Be quick to see where religious people are right. Make use of what they offer .
As we go through the day we pause, when agitated or doubtful, and ask for the right thought or action. W e constantly remind ourselves we are no longer
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running the show , humbly saying to ourselves many times each day “Thy will be done.’ ’ W e are then in much less danger of excitement, fear , anger , worry , self-pity , or foolish decisions. W e become much more efficient. W e do not tire so easily , for we are not burning up energy foolishly as we did when we were trying to arrange life to suit ourselves.
It works—it really does.
W e alcoholics are undisciplined. So we let God discipline us in the simple way we have just outlined. But this is not all. There is action and more action. “Faith without works is dead.’ ’ The next chapter is
entirely devoted to Step T welve.
Chapter 7
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ra ctical experience shows that nothing will so much insure immunity from drinking as intensive work with other alcoholics. It works when other activities fail. This is our twelfth suggestion: Carry this message to other alcoholics! Y ou can help when no one else can. Y ou can secure their confi
dence when others fail. Remember they are very ill.
Life will take on new meaning. T o watch people recover , to see them help others, to watch loneliness vanish, to see a fellowship grow up about you, to have a host of friends—this is an experience you must not miss. W e know you will not want to miss it. Fre quent 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 . Y ou can easily find some by asking a few doctors, ministers, priests or hospitals. They will be only too glad to assist you. Don’ t start out as an evangelist or reformer . Unfortunately a lot of prejudice exists. Y ou will be handicapped if you arouse it. Ministers and doctors 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. T o be helpful is our only aim.
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When you discover a prospect for Alcoholics Anony mous, find out all you can about him. If he does not want to stop drinking, don’ t waste time trying to per suade him. Y ou may spoil a later opportunity . This advice is given for his 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 prob lems, his background, the seriousness of his condition, and his religious leanings. Y ou need this information to put yourself in his place, to see how you would like him to approach you if the tables were turned.
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. W ait 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. Y ou should be described to him as one of 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. Y ou might place this book where he can see it in the interval. Here no specific rule can be given. The family must decide these
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things. But urge them not to be over -anxious, for that might spoil matters.
Usually the family should not try to tell your 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 he has something in the way of a solution.
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 family . Call on him while he is still jittery . He may be more receptive when de pressed.
See your man alone, if possible. At first engage in general conversation. After a while, turn the talk to some phase of drinking. T ell him enough about your drinking habits, symptoms, and experiences to encour age him to speak of himself. If he wishes to talk, let him do so. Y ou 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 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.
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T ell him how baffled you were, how you finally learned that you were sick. Give him an account of the struggles you made to stop. Show him the mental twist which leads to the first drink of a spree. W e 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 inconsisten cies with some of his own.
If you are satisfied that he is a real alcoholic, 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. But insist that if he is severely afflicted, there may be little chance he can recover by himself.
Continue to speak of alcoholism as an illness, a fatal malady . T alk about the conditions of body and mind which accompany it. Keep his attention focussed mainly on your personal experience. Explain that many are doomed who never realize their predicament. Doctors are rightly loath to tell alcoholic patients the whole story unless it will serve some good purpose. But you may talk to him about the hopelessness of alcoholism because you offer a solution. Y ou 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 protégé may not have en
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tirely admitted his condition, he has become very curious to know how you got well. Let him ask you that question, if he will. T ell him exactly what hap pened to you. Stress the spiritual feature freely . If the man be agnostic or atheist, make it emphatic that he does not have to 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 Power greater than himself and that he live by spiritual 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.
Y our prospect may belong to a religious denomina tion. 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 to learn why his own convictions have not worked and why yours seem to work so well. He may be an example of the truth that faith alone is insufficient. T o 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 re ligion. Admit that he probably knows more about it than you do, but call to his attention the fact that however deep his faith and knowledge, he could not have applied it or he would not drink. Perhaps your story will help him see where he has failed to practice the very precepts he knows so well. W e represent no
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particular faith or denomination. W e are dealing only with general principles common to most denomina tions.
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. 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. Y ou 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 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 hope less he feels, the better . He will be more likely to follow your suggestions.
Y our candidate may give reasons why he need not follow 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. T ell him you once felt as he does, but you doubt whether you would have made much progress had you not taken action. On your first visit tell him about the Fellowship of Alcoholics Anonymous. If he shows interest, lend him your copy of this book.
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Unless your friend wants to talk further about him self, 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 direction he likes. Sometimes a new man is anxious to proceed at once, and you may be 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. Y ou will be most successful with alco holics if you do not exhibit any passion for crusade or reform. Never talk down to an alcoholic from any moral or spiritual hilltop; simply lay out the kit of spiritual tools for his inspection. Show him how they worked with you. Offer him friendship and fellow ship. T ell 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 hurt some more.
If he is sincerely interested and wants to see you again, ask him to read this book in the interval. After doing that, he must decide for himself whether he 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 , or prefers some other spiritual approach, encourage him to follow his own conscience. W e have no monopoly on God; 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.
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Do not be discouraged if your prospect does not re spond at once. Search out another alcoholic and try again. Y ou are sure to find someone desperate enough to accept with eagerness what you offer . W e find it a waste of time to keep chasing a man who cannot or will not work with you. If you leave such a person alone, he may soon become convinced that he cannot recover by himself. T o spend too much time on any one situation is to deny some other alcoholic an op portunity to live and 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 with the T welve 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 make a decision 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 try to help him about getting a job, or give him a little financial assistance. But you should not deprive your family or creditors of money they should have. Per haps 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 welcomed 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. Y ou will be making it possible for him to be insincere.
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Y ou may be aiding in his destruction rather than his recovery .
Never avoid these responsibilities, but be sure you are doing the right thing if you assume them. Helping others is the foundation stone of your recovery . A kindly act once in a while isn’ t enough. Y ou have to act the Good Samaritan every day , if need be. It may mean the loss of many nights’ sleep, great interference with your pleasures, interruptions to your business. It may mean sharing your money and your home, coun seling frantic wives and relatives, innumerable trips to police courts, sanitariums, hospitals, jails and asylums. Y our telephone may jangle at any time of the day or night. Y our wife may sometimes say she is neglected. A drunk may smash the furniture in your home, or burn a mattress. Y ou may have to fight with him if he is violent. Sometimes you will have to call a doctor and administer sedatives under his direction. Another time you may have to send for the police or an ambulance. Occasionally you will have to meet such conditions.
W e seldom allow an alcoholic to live in our homes for long at a time. It is not good for him, and it some times creates serious complications in a family .
Though an alcoholic does not respond, there is no reason why you should neglect his family . Y ou should 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 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
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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. Y et we do go to great extremes to provide each other with these very things, when such action is warranted. This may seem inconsistent, 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 differ ence between failure and success. The minute we put our work on a service plane, the alcoholic commences to rely upon our assistance rather than upon God. He clamors for this or that, claiming he cannot master alcohol until his material needs are cared for . Non sense. Some of us have taken ver y har d knocks to learn this truth: Job or no job—wife or no wife—we simply do not stop drinking so long as we place de pendence upon other people ahead of dependence on God.
Burn the idea into the consciousness of every man that he can get well regardless of anyone. The only condition is that he trust in God and clean house.
Now , the domestic problem: There may be divorce, separation, or just strained relations. When your pros pect has made such reparation as he can to his family , and has thoroughly explained to them the new princi ples 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 spiri tual demonstration. Argument and fault-finding are to be avoided like the plague. In many homes this is a
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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. 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 perhaps want to go along. These things will come to pass naturally and in good time provided, 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 be low this standard many times. But we must try to repair the damage immediately lest we pay the penalty by a spree.
If there be divorce or separation, there should be no undue haste for the couple to get together . The man should be sure of his recovery . The wife should fully understand his new way of life. If their old relation ship is to be resumed 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 concerned that a couple remain apart. Obviously , no rule can be laid 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 never come back for one reason or another . Remind the prospect that his recovery is not depen
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dent upon people. It is dependent upon his relation ship with God. W e have seen men get well whose families have not returned at all. W e have seen others slip when the family came back too soon.
Both you and the new man must walk day by day in the path of spiritual progress. If you persist, remark able things will happen. When we look back, we realize that the things which came to us when we put ourselves 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!
When working with a man and his family , you should take care not to participate in their quarrels. Y ou 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 and should be treated accordingly . Y ou should warn against arousing resentment or jealousy . Y ou 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 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
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must not have it in our homes; we must shun friends who drink; we must avoid moving pictures which show drinking scenes; we must not go into bars; our friends must hide their bottles if we go to their houses; we mustn’ t think or be reminded about alcohol at all. Our experience shows that this is not necessarily so.
W e meet these conditions every day . An alcoholic who cannot meet them, still has an alcoholic mind; there is something 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 every thing! Ask any woman who has sent her husband to distant places on the theory he would escape the alcohol problem.
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 himself he may succeed for a time, but he usually winds up with a bigger explosion than ever . W e have tried these methods. These attempts to do the im possible have always failed.
So our rule is not to avoid a place where there is drinking, if we have a legitimate reason for being there. That includes bars, nightclubs, dances, recep tions, weddings, even plain ordinary whoopee parties. T o a person who has had experience with an alcoholic, this may seem like tempting Providence, but it isn’ t.
Y ou will note that we made an important qualifica tion. Therefore, ask yourself on each occasion, “Have I any good social, business, or personal reason for go ing to this place? Or am I expecting to steal a little vicarious pleasure from the atmosphere of such
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places?” If you answer these questions satisfactorily , you need have 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 shaky , you had better work with another alcoholic instead!
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 disagrees with you. If you do this thoroughly , few people will ask you to drink. While you were drinking, you were withdraw ing from life little by little. Now you are getting back into the social life of this world. Don’ t start to with draw again just because your friends drink liquor .
Y our job now is to be at the place where you may be of maximum helpfulness to others, so never hesitate to go anywhere if you can be helpful. Y ou should not hesitate to visit the most sordid spot on earth on such 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. W e often need it to carry green recruits through a severe hang over . Some of us still serve it to our friends provided they are not alcoholic. But some of us think we should not serve liquor to anyone. W e never argue this ques
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tion. W e feel that each family , in the light of their own circumstances, ought to decide for themselves.
W e 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 im mensely relieved when he finds we are not witch- burners. A spirit of intolerance might repel alcoholics whose lives could have been saved, had it not been for such stupidity . W e would not even do the cause of temperate drinking any good, for not one drinker 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 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 problems were of our own making. Bottles were only a symbol. Besides, we have stopped fighting anybody or anything. W e have to!
Chapter 8
W
TO WIVES *
ith few exception s, our book thus far has spoken of men. But what we have said applies
quite as much to women. Our activities in behalf of women who drink are on the increase. There is every evidence that women regain their health as readily as men if they try our suggestions.
But for every man who drinks others are involved— the wife who trembles in fear of the next debauch; the mother and father who see their son wasting away .
Among us are wives, relatives and friends whose problem has been solved, as well as some who have not yet found a happy solution. W e want the wives of Alcoholics Anonymous to address the wives of men who drink too much. What they say will apply to nearly everyone bound by ties of blood or affection to an alcoholic.
As wives of Alcoholics Anonymous, we would like you to feel that we understand as perhaps few can. W e want to analyze mistakes we have made. W e want to leave you with the feeling that no