DO YOU BELONG?
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DOING THE WORK
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LIVING SOBER
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Sunday, March 29, 2020
Closing Prayers
Serenity Prayer:
God
grant me the serenity to accept the things I cannot change, courage to change
the things I can, and wisdom to know the difference.
Lord’s Prayer:
Our Father, who art in heaven, hallowed be
thy name. Thy Kingdom come, thy will be done, on earth as it is in heaven. Give
us this day our daily bread, and forgive us our trespasses, as we forgive those
who trespass against us. And lead us not into temptation, but deliver us from
evil. For thine is the kingdom, the power and the glory forever. Amen
Third Step Prayer:
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. Take away my
difficulties, that victory over them may bear witness to those I would help of
Thy Power, Thy Love, and Thy Way of life. May I do Thy will always!
-
Alcoholics Anonymous, Page 63
Seventh Step Prayer
My
Creator, I am now willing that you should have all of me, good and bad. I pray
that you now remove from me every single defect of character which stands in
the way of my usefulness to you and my fellows. Grant me strength, as I go out
from here, to do your bidding. Amen
-
Alcoholics Anonymous, Page 76
Eleventh Step Prayer
Lord,
make me an instrument of thy peace.
That
where there is hatred, I may bring love.
That
where there is wrong, I may bring the spirit of forgiveness.
That
where there is discord, I may bring harmony.
That
where there is error, I may bring truth.
That
where there is doubt, I may bring faith.
That
where there is despair, I may bring hope.
That
where there are shadows, I may bring light.
That
where there is sadness, I may bring joy.
Lord,
grant that I may seek rather to comfort, than to be comforted.
To
understand, than to be understood.
To
love, than to be loved.
For
it is by self-forgetting that one finds.
It
is by forgiving that one is forgiven.
It
is by dying that one awakens to Eternal Life.
-
AA Twelve Steps and Twelve Traditions, Page 99
A Vision For You
AA Big Book, page 164
Our book is meant to be suggestive only. We realize we know
only a little. God will constantly disclose more to you and to
us. Ask Him in your morning meditation what you can do
each day for the man who is still sick. The answers will come,
if your own house is in order. But obviously you cannot
transmit something you haven't got. See to it that your
relationship with Him is right, and great events will come to
pass for you and countless others. This is the Great Fact for
us. Abandon yourself to God as you understand God. Admit your faults to Him and to your fellows. Clear away the wreckage of your past. Give freely of what you find and join us. We shall be with you in the Fellowship of the spirit, and you will surely meet some of us as you trudge the Road of Happy Destiny.
May God bless you and keep you--until then.
The Promises
AA Big Book, pages 83-84
If we are painstaking about this phase of our development, we will be amazed before we are half way through. We are going to know a new freedom and a new happiness. We will not regret the past nor wish to shut the door on it. We will comprehend the 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. We will lose interest in selfish things and gain interest in our fellows. Self-seeking will slip away. Our whole attitude and outlook upon life will change. Fear of people and of economic insecurity will leave us. We will intuitively know how to handle situations which used to baffle us. We will suddenly realize that God is doing for us what we could not do for ourselves.
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. We will lose interest in selfish things and gain interest in our fellows. Self-seeking will slip away. Our whole attitude and outlook upon life will change. Fear of people and of economic insecurity will leave us. We will intuitively know how to handle situations which used to baffle us. We will suddenly realize that God is doing for us what we could not do for ourselves.
Are these extravagant promises? We think not. They are being fulfilled among us—sometimes quickly, sometimes slowly. They will always materialize if we work for them.
The Traditions
AA Big Book, page 562
1. Our common welfare should come first; personal recovery depends upon A.A. unity.2. For our group purpose there is but one ultimate authority--a loving God as He may express
Himself in our group conscience. Our leaders are but trusted servants; they do not govern.
3. The only requirement for membership is a desire to stop drinking.
4. Each group should be autonomous except in matters affecting other groups or A.A. as a whole.
5. Each group has but one primary purpose--to carry its message to the alcoholic who still suffers.
6. An A.A. group ought never endorse, finance, or lend the A.A. name to any related facility or
outside enterprise, lest problems of money, property, and prestige divert us from our primary
purpose.
7. Every A.A. group ought to be fully self-supporting, declining outside contributions.
8. Alcoholics Anonymous should remain forever nonprofessional, but our service centers may
employ special workers.
9. A.A., as such, ought never be organized; but we may create service boards or committees directly
responsible to those they serve.
10. Alcoholics Anonymous has no opinion on outside issues; hence the A.A. name ought never be
drawn into public controversy.
11. Our public relations policy is based on attraction rather than promotion; we need always maintain
personal anonymity at the level of press, radio, and films.
12. Anonymity is the spiritual foundation of all our traditions, ever reminding us to place principles
before personalities.
The Steps
AA Big Book, pages 59-60
Here are the steps we took, which are suggested as a program of
recovery: 1. We admitted we were powerless over alcohol - that our lives had become unmanageable.
2. Came to believe that a Power greater than ourselves could restore us to sanity.
3. Made a decision to turn our will and our lives 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. Were 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 improve our conscious contact with God as we
understood Him, praying only for knowledge of His will for us and the power to carry that
out.
12. Having had a spiritual awakening as the result of these steps, we tried to carry this message to
alcoholics, and to practice these principles in all our affairs.
Many of us exclaimed,” What an order! I can’t go through with it.” Do not be discouraged. No one among us has been able to maintain anything like perfect adherence to these principles. We are not saints. The point is, that we are willing to grow along spiritual lines. The principles we have set down are guides to progress. We claim spiritual progress rather than spiritual perfection.
Our description of the alcoholic, the chapter to the agnostic, and our personal adventures before and after 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 relieved our alcoholism.
(c) That God could and would if He were sought.
How It Works
AA Big Book, pages 58-59
Rarely have 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 being honest with themselves.
There are such unfortunates. They are not at fault; they seem to have been
born that way. They are naturally incapable of grasping and developing a
manner of living which demands rigorous honesty. Their chances are less
than average. There are those, too, who suffer from grave emotional and
mental disorders, but many of them do recover if they have the capacity to
be honest. Our stories disclose in a general way what we used to be like, what happened, and what we are like now. If you have decided you want what we have and are willing to go to any length to get it - then you are ready to take certain steps.
At some of these we balked. We thought we could find an easier, softer way. But we could not. With all the earnestness at our command, we beg of you to be fearless and thorough from the very start. Some of us have tried to hold on to our old ideas and the result was nil until we let go absolutely.
Remember that we deal with alcohol - cunning, baffling, powerful! Without help it is to 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. We stood at the turning point. We asked His protection and care with complete abandon.
AA Skagit Upriver Online Meeting Format
Welcome to the Skagit Upriver Online
meeting of Alcoholics Anonymous. My name is __________, and I am an alcoholic. This is a one hour, open discussion meeting. After
a moment of silence, will those who wish please join me in the Serenity Prayer:
God grant me the serenity to accept
the things I cannot change, courage to change the things I can, and wisdom to
know the difference.
The following is the AA
Preamble:
Alcoholics Anonymous is a fellowship of men and women
who share their experience, strength and hope with each other that they may
solve their common problem and help others to recover from alcoholism. The only
requirement for membership is a desire to stop drinking. There are no dues or
fees for A.A. membership; we are self-supporting through our own contributions.
A.A. is not allied with any sect, denomination, politics, organization or
institution; does not wish to engage in any controversy, neither endorses nor
opposes any causes. Our primary purpose is to stay sober and help other
alcoholics to achieve sobriety.
-
Will someone
please read How It Works from pages
58-59 of the Big Book
-
Will someone
please read The Twelve Steps of
Alcoholics Anonymous from BB pages 59-60?
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Will someone
please read The Twelve Traditions of Alcoholics
Anonymous from BB page 562
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Are there any AA
announcements? Any non-AA announcements?
-
Do we have any
newcomers to AA or this meeting? Please introduce yourself.
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Do we have any
visitors from outside the area? Please introduce yourself.
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Do we have anyone
in their first 30 days of sobriety? Anyone celebrating 60 days? 90? 6 months? 9
months? Any annual birthdays for the month of _____?
Now is the time for sharing. I will have
__________ select a topic from AA Jeopardy to read and share about. Then the
meeting will be open. Raise your hand and I’ll call on you to unmute and talk
about the topic read or recovery from alcoholism. Please don’t interrupt or ask
questions while another is sharing or give advice in response to another’s
share. ___________ please pick and read a topic.
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Will someone
please read The Promises from pages
83-84 of the Big Book?
-
I will unmute
everyone and we will close with a prayer of the person who just read’s choice.
Saturday, March 28, 2020
LIVING SOBER: One day at a time
To
Handle Sobriety, AA Big Book, pages 558-560
All these things and many, many more, A.A. gave
me. But above all, it taught me how to handle sobriety.
I have learned how to relate to people; before A.A., I
could never do that comfortably without alcohol. I
have learned to deal with disappointments and problems that once would have sent me right to the bottle.
I have come to realize that the name of the game is
not so much to stop drinking as to stay sober. Alcoholics can stop drinking in many places and many
ways—but Alcoholics Anonymous offers us a way to
stay sober. God willing, we members of A.A. may never again have to deal with drinking, but we have to deal with sobriety every day. How do we do it? By learning— through practicing the Twelve Steps and through sharing at meetings—how to cope with the problems that we looked to booze to solve, back in our drinking days.
For example, we are told in A.A. that we cannot afford resentments and self-pity, so we learn to avoid these festering mental attitudes. Similarly, we rid ourselves of guilt and remorse as we “clean out the gar bage” from our minds through the Fourth and Fifth Steps of our recovery program. We learn how to level out the emotional swings that got us into trouble both when we were up and when we were down.
We are taught to differentiate between our wants (which are never satisfied) and our needs (which are always provided for). We cast off the burdens of the past and the anxieties of the future, as we begin to live in the present, one day at a time. We are granted “the serenity to accept the things we cannot change” —and thus lose our quickness to anger and our sensitivity to criticism.
Above all, we reject fantasizing and accept reality. The more I drank, the more I fantasized everything. I imagined getting even for hurts and rejections. In my mind’s eye I played and replayed scenes in which I was plucked magically from the bar where I stood nursing a drink and was instantly exalted to some posi- tion of power and prestige. I lived in a dream world. A.A. led me gently from this fantasizing to embrace reality with open arms. And I found it beautiful! For, at last, I was at peace with myself. And with others. And with God.
LIVING SOBER: You will be free
Freedom
From Bondage, AA Big Book, pages 550 to 552
A.A. has taught me that I will have peace of mind in exact proportion to the peace of mind I bring into the lives of the other people, and it has taught me the true meaning of the admonition "happy are ye who know these things and do them." For the only problems I have now are those I create when I break out in a rash of self-will. I've had many spiritual experiences since I've been in the program, many that I didn't recognize right away, for I'm slow to learn and they take many guises. But one was so outstanding that I like to pass it on whenever I can in the hope that it will help someone else as it has me. As I said earlier, self-pity and resentment were my constant companions and my inventory began to look like a thirty-three year diary, for I seemed to have a resentment against everybody I had ever known. All but one "responded to the treatment" suggested in the steps immediately, but this one posed a problem.
This resentment was against my mother and it was twenty-five years old. I had fed it, fanned it and nurtured it as one might a delicate child, and it had become as much a part of me as my breathing. It had provided me with excuses for my lack of education, my marital failures, personal failures, inadequacy, and of course, my alcoholism and, though I really thought I had been willing to part with it, now I knew I was reluctant to let it go.
One morning, however, I realized I had to get rid of it, for my reprieve was running out, and if I didn't get rid of it I was going to get drunk—and I didn't want to get drunk any more. In my prayers that morning I asked God to point out to me some way to be free of this resentment. During the day a friend of mine brought me some magazines to take to a hospital group I was interested in. I looked through them. A banner across one featured an article by a prominent clergyman in which I caught the word resentment.
He said, in effect: "If you have a resentment you want to be free of, if you will pray for the person or the thing that you resent, you will be free. If you will ask in prayer for everything you want for yourself to be given to them, you will be free. Ask for their health, their prosperity, their happiness, and you will be free. Even when you don't really want it for them and your prayers are only words and you don't mean it, go ahead and do it anyway. Do it every day for two weeks, and you will find you have come to mean it and to want it for them, and you will realize that where you used to feel bitterness and resentment and hatred, you now feel compassionate understanding and love."
It worked for me then, and it has worked for me many times since, and it will work for me every time I am willing to work it. Sometimes I have to ask first for the willingness, but it too always comes. And because it works for me, it will work for all of us. As another great man says, "The only real freedom a human being can ever know is doing what you ought to do because you want to do it."
This great experience that released me from the bondage of hatred and replaced it with love is really just another affirmation of the truth I know: I get everything I need in Alcoholics Anonymous—and everything I need I get. And when I get what I need, I invariably find that it was just what I wanted all the time.
LIVING SOBER: Magic magnifying mind
Acceptance
Was the Answer, AA Big Book, pages 416 to 420
At last, acceptance proved to be the key to my drinking problem. After I had been around A.A. for seven
months, tapering off alcohol and pills, not finding the
program working very well, I was finally able to say,
“Okay, God. It is true that I—of all people, strange as it may seem, and even though I didn’t give my permission—really, really am an alcoholic of sorts. And
it’s all right with me. Now, what am I going to do
about it?” When I stopped living in the problem and
began living in the answer, the problem went away.
From that moment on, I have not had a single compulsion to drink.And acceptance is the answer to all my problems today. When I am disturbed, it is because I find some person, place, thing, or situation—some fact of my life —unacceptable to me, and I can find no serenity until I accept that person, place, thing, or situation as being exactly the way it is supposed to be at this moment. Nothing, absolutely nothing, happens in God’s world by mistake. Until I could accept my alcoholism, I could not stay sober; unless I accept life completely on life’s terms, I cannot be happy. I need to concentrate not so much on what needs to be changed in the world as on what needs to be changed in me and in my attitudes.
Shakespeare said, “All the world’s a stage, and all the men and women merely players.” He forgot to mention that I was the chief critic. I was always able to see the flaw in every person, every situation. And I was always glad to point it out, because I knew you wanted perfection, just as I did. A.A. and acceptance have taught me that there is a bit of good in the worst of us and a bit of bad in the best of us; that we are all children of God and we each have a right to be here. When I complain about me or about you, I am complaining about God’s handiwork. I am saying that I know better than God.
For years I was sure the worst thing that could happen to a nice guy like me would be that I would turn out to be an alcoholic. Today I find it’s the best thing that has ever happened to me. This proves I don’t know what’s good for me. And if I don’t know what’s good for me, then I don’t know what’s good or bad for you or for anyone. So I’m better off if I don’t give advice, don’t figure I know what’s best, and just accept life on life’s terms, as it is today—especially my own life, as it actually is. Before A.A. I judged myself by my intentions, while the world was judging me by my actions.
Acceptance has been the answer to my marital problems. It’s as though A.A. had given me a new pair of glasses. Max and I have been married now for thirty-five years. Prior to our marriage, when she was a shy, scrawny adolescent, I was able to see things in her that others couldn’t necessarily see—things like beauty, charm, gaiety, a gift for being easy to talk to, a sense of humor, and many other fine qualities. It was as if I had, rather than a Midas touch which turned everything to gold, a magnifying mind that magnified whatever it focused on. Over the years as I thought about Max, her good qualities grew and grew, and we married, and all these qualities became more and more apparent to me, and we were happier and happier.
But then as I drank more and more, the alcohol seemed to affect my vision: Instead of continuing to see what was good about my wife, I began to see her defects. And the more I focused my mind on her defects, the more they grew and multiplied. Every defect I pointed out to her became greater and greater. Each time I told her she was a nothing, she receded a little more into nowhere. The more I drank, the more she wilted.
Then, one day in A.A., I was told that I had the lenses in my glasses backwards; “the courage to change” in the Serenity Prayer meant not that I should change my marriage, but rather that I should change myself and learn to accept my spouse as she was. A.A. has given me a new pair of glasses. I can again focus on my wife’s good qualities and watch them grow and grow and grow.
I can do the same thing with an A.A. meeting. The more I focus my mind on its defects—late start, long drunkalogs, cigarette smoke—the worse the meeting becomes. But when I try to see what I can add to the meeting, rather than what I can get out of it, and when I focus my mind on what’s good about it, rather than what’s wrong with it, the meeting keeps getting better and better. When I focus on what’s good today, I have a good day, and when I focus on what’s bad, I have a bad day. If I focus on a problem, the problem increases; if I focus on the answer, the answer increases.
Today Max and I try to communicate what we feel rather than what we think. We used to argue about our differing ideas, but we can’t argue about our feelings. I can tell her she ought not to think a certain way, but I certainly can’t take away her right to feel however she does feel. When we deal in feelings, we tend to come to know ourselves and each other much better.
It hasn’t been easy to work out this relationship with Max. On the contrary, the hardest place to work this program has been in my own home, with my own children and, finally, with Max. It seems I should have learned to love my wife and family first; the newcomer to A.A., last. But it was the other way around. Eventually I had to redo each of the Twelve Steps specifically with Max in mind, from the First, saying, “I am powerless over alcohol, and my homelife is unmanageable by me,” to the Twelfth, in which I tried to think of her as a sick Al-Anon and treat her with the love I would give a sick A.A. newcomer. When I do this, we get along fine.
Perhaps the best thing of all for me is to remember that my serenity is inversely proportional to my expectations. The higher my expectations of Max and other people are, the lower is my serenity. I can watch my serenity level rise when I discard my expectations. But then my “rights” try to move in, and they too can force my serenity level down. I have to discard my “rights,” as well as my expectations, by asking myself, How important is it, really? How important is it compared to my serenity, my emotional sobriety? And when I place more value on my serenity and sobriety than on anything else, I can maintain them at a higher level—at least for the time being. Acceptance is the key to my relationship with God today. I never just sit and do nothing while waiting for Him to tell me what to do. Rather, I do whatever is in front of me to be done, and I leave the results up to Him; however it turns out, that’s God’s will for me.
I must keep my magic magnifying mind on my acceptance and off my expectations, for my serenity is directly proportional to my level of acceptance. When I remember this, I can see I’ve never had it so good. Thank God for A.A.!
LIVING SOBER: "That awful ache so deep in the heart of every alcoholic"
Keys
of the Kingdom, AA Big Book, pages 275 to 276
A.A. is not a plan for recovery that can be finished and done with. It is a way of life, and the challenge
contained in its principles is great enough to keep any human being striving for as long as he lives. We
do not, cannot, out-grow this plan. As arrested alcoholics, we must have a program for living that allows
for limitless expansion. Keeping one foot in front of the other is essential for maintaining our
arrestment. Others may idle in a retrogressive groove without too much danger, but retrogression can
spell death for us. However, this isn't as rough as it sounds, as we do become grateful for the necessity
that makes us toe the line, for we find that we are more than compensated for a consistent effort by the
countless dividends we receive. A complete change takes place in our approach to life. Where we used to run from responsibility, we find ourselves accepting it with gratitude that we can successfully shoulder it. Instead of wanting to escape some perplexing problem, we experience a thrill of challenge in the opportunity it affords for another application of A.A. techniques, and we find ourselves tackling it with surprising vigor.
The last fifteen years of my life have been rich and meaningful. I have had my share of problems, heartaches and disappointments, because that is life, but also I have known a great deal of joy, and a peace that is the handmaiden of an inner freedom. I have a wealth of friends and, with my A.A. friends, an unusual quality of fellowship. For, to these people, I am truly related. First, through mutual pain and despair, and later through mutual objectives and new-found faith and hope. And, as the years go by, working together, sharing our experiences with one another, and also sharing a mutual trust, understanding and love—without strings, without obligation—we acquire relationships that are unique and priceless.
There is no more "aloneness," with that awful ache, so deep in the heart of every alcoholic that nothing, before, could ever reach it. That ache is gone and never need return again.
Now there is a sense of belonging, of being wanted and needed and loved. In return for a bottle and a hangover, we have been given the Keys of the Kingdom.
LIVING SOBER: Pet who grows into a monster
Man
Who Mastered Fear, AA Big Book, pages 256-257
Have I ever wanted a drink during these years? Only once did I suffer from a nearly overpowering compulsion to take a drink. Oddly enough, the circumstances and surroundings were pleasant. I was at a beautifully set dinner table. I was in a perfectly happy frame of mind. I had been in A.A. a year, and the last thing in my mind was a drink. There was a glass of sherry at my place. I was seized with an almost uncontrollable desire to reach out for it. I shut my eyes and asked for help. In fifteen seconds or less, the feeling passed. There have also been numerous times when I have thought about taking a drink. Such thinking usually began with thoughts of the pleasant drinking of my youth. I learned early in my A.A. life that I could not afford to fondle such thoughts, as you might fondle a pet, because this particular pet could grow into a monster. Instead, I quickly substitute one or another vivid scene from the nightmare of my later drinking.
LIVING SOBER: Four Horsemen
A
Vision For You, AA Big Book, pages 151-153
For most normal folks, drinking means conviviality, companionship and colorful imagination. It means release from care, boredom and worry. It is joyous intimacy with friends and a feeling that life is good. But not so with us in those last days of heavy drinking. The old pleasures were gone. They were but memories. Never could we recapture the great moments of the past. There was an insistent yearning to enjoy life as we once did and a heartbreaking obsession that some new miracle of control would enable us to do it. There was always one more attempt - and one more failure.
The less people tolerated us, the more we withdrew from society, from life itself. As we became subjects of King Alcohol, shivering denizens of his mad realm, the chilling vapor that is loneliness settled down. It thickened, ever becoming blacker. Some of us sought out sordid places, hoping to find understanding companionship and approval. Momentarily we did - then would come oblivion and the awful awakening to face the hideous Four Horsemen - Terror, Bewilderment, Frustration, Despair. Unhappy drinkers who read this page will understand!
Now and then a serious drinker, being dry at the moment says, "I don't miss it at all. Feel better. Work better. Having a better time." As ex-problem drinkers, we smile at such a sally. We know our friend is like a boy whistling in the dark to keep up his spirits. He fools himself. Inwardly he would give anything to take half a dozen drinks and get away with them. He will presently try the old game again, for he isn't happy about his sobriety. He cannot picture life without alcohol. Some day he will be unable to imagine life either with alcohol or without it. Then he will know loneliness such as few do. He will be at the jumping-off place. He will wish for the end.
We have shown how we got out from under. You say, "Yes, I'm willing. But am I to be consigned to a life where I shall be stupid, boring and glum, like some righteous people I see? I know I must get along without liquor, but how can I? Have you a sufficient substitute?"
Yes, there is a substitute and it is vastly more than that. It is a fellowship in Alcoholics Anonymous. There you will find release from care, boredom and worry. Your imagination will be fired. Life will mean something at last. The most satisfactory years of your existence lie ahead. Thus we find the fellowship, and so will you.
"How is that to come about?" you ask. "Where am I to find these people?"
You are going to meet these new friends in your own community. Near you, alcoholics are dying helplessly like people in a sinking ship. If you live in a large place, there are hundreds. High and low, rich and poor, these are future fellows of Alcoholics Anonymous. Among them you will make lifelong friends. You will be bound to them with new and wonderful ties, for you will escape disaster together and you will commence shoulder to shoulder your common journey. Then you will know what it means to give of yourself that others may survive and rediscover life. You will learn the full meaning of "Love thy neighbor as thyself."
It may seem incredible that these men are to become happy, respected, and useful once more. How can they rise out of such misery, bad repute and hopelessness? The practical answer is that since these things have happened among us, they can happen with you. Should you wish them above all else, and be willing to make use of our experience, we are sure they will come. The age of miracles is still with us. Our own recovery proves that!
LIVING SOBER: Happy, joyous, and free
Family
Afterward, AA Big Book, pages 132-133
We have been speaking to you of serious, sometimes tragic things. We have been dealing with alcohol in its worst aspect. But we aren't a glum lot. If newcomers could see no joy or fun in our existence, they wouldn't want it. We absolutely insist on enjoying life. We try not to indulge in cynicism over the state of the nations, nor do we carry the world's troubles on our shoulders. When we see a man sinking into the mire that is alcoholism, we give him first aid and place what we have at his disposal. For his sake, we do recount and almost relive the horrors of our past. But those of us who have tried to shoulder the entire burden and trouble of others find we are soon overcome by them.
So we think cheerfulness and laughter make for usefulness. Outsiders are sometimes shocked when we burst into merriment over a seemingly tragic experience out of the past. But why shouldn't we laugh? We have recovered, and have been given the power to help others.
Everybody knows that those in bad health, and those who seldom play, do not laugh much. So let each family play together or separately, as much as their circumstances warrant. We are sure God wants us to be happy, joyous, and free. We cannot subscribe to the belief that this life is a vale of tears, though it once was just that for many of us. But it is clear that we made our own misery. God didn't do it. Avoid then, the deliberate manufacture of misery, but if trouble comes, cheerfully capitalize it as an opportunity to demonstrate His omnipotence.
LIVING SOBER: Emotional security
12th
Step, AA 12x12, pages 114-117
Like most people, we have found that we can take our
big lumps as they come. But also like others, we often discover a greater challenge in the lesser and more continuous
problems of life. Our answer is in still more spiritual development. Only by this means can we improve our chances
for really happy and useful living. And as we grow spiritually, we find that our old attitudes toward our instincts need
to undergo drastic revisions. Our desires for emotional security and wealth, for personal prestige and power, for
romance, and for family satisfactions—all these have to be
tempered and redirected. We have learned that the satisfaction of instincts cannot be the sole end and aim of our lives.
If we place instincts first, we have got the cart before the
horse; we shall be pulled backward into disillusionment. But when we are willing to place spiritual growth first—
then and only then do we have a real chance. After we come into A.A., if we go on growing, our attitudes and actions toward security—emotional security and financial security—commence to change profoundly. Our demand for emotional security, for our own way, had constantly thrown us into unworkable relations with other people. Though we were sometimes quite unconscious of this, the result always had been the same. Either we had tried to play God and dominate those about us, or we had insisted on being overdependent upon them. Where people had temporarily let us run their lives as though they were still children, we had felt very happy and secure ourselves. But when they finally resisted or ran away, we were bitterly hurt and disappointed. We blamed them, being quite unable to see that our unreasonable demands had been the cause.
When we had taken the opposite tack and had insisted, like infants ourselves, that people protect and take care of us or that the world owed us a living, then the result had been equally unfortunate. This often caused the people we had loved most to push us aside or perhaps desert us entirely. Our disillusionment had been hard to bear. We couldn't imagine people acting that way toward us. We had failed to see that though adult in years we were still behaving childishly, trying to turn everybody—friends, wives, husbands, even the world itself—into protective parents. We had refused to learn the very hard lesson that overdependence upon people is unsuccessful because all people are fallible, and even the best of them will sometimes let us down, especially when our demands for attention become unreasonable.
As we made spiritual progress, we saw through these fallacies. It became clear that if we ever were to feel emotionally secure among grown-up people, we would have to put our lives on a give-and-take basis; we would have to develop the sense of being in partnership or brotherhood with all those around us. We saw that we would need to give constantly of ourselves without demands for repayment. When we persistently did this we gradually found that people were attracted to us as never before. And even if they failed us, we could be understanding and not too seriously affected.
When we developed still more, we discovered the best possible source of emotional stability to be God Himself. We found that dependence upon His perfect justice, forgiveness, and love was healthy, and that it would work where nothing else would. If we really depended upon God, we couldn't very well play God to our fellows nor would we feel the urge wholly to rely on human protection and care. These were the new attitudes that finally brought many of us an inner strength and peace that could not be deeply shaken by the shortcomings of others or by any calamity not of our own making.
This new outlook was, we learned, something especially necessary to us alcoholics. For alcoholism had been a lonely business, even though we had been surrounded by people who loved us. But when self-will had driven everybody away and our isolation had become complete, it caused us to play the big shot in cheap barrooms and then fare forth alone on the street to depend upon the charity of passersby. We were still trying to find emotional security by being dominating or dependent upon others. Even when our fortunes had not ebbed that much and we nevertheless found ourselves alone in the world, we still vainly tried to be secure by some unhealthy kind of domination or dependence. For those of us who were like that, A.A. had a very special meaning. Through it we begin to learn right relations with people who understand us; we don't have to be alone any more.
LIVING SOBER: Our pick struck gold
Family
Afterward, AA Big Book, pages 127-130
Since the home has suffered more than anything else, it is well that a man exert himself there. He is not likely to get far in any direction if he fails to show unselfishness and love under his own roof. We know there are difficult wives and families, but the man who is getting over alcoholism must remember he did much to make them so.
As each member of a resentful family begins to see his shortcomings and admits them to the others, he lays a basis for helpful discussion. These family talks will be constructive if they can be carried on without heated argument, self-pity, self-justification or resentful criticism. Little by little, mother and children will see they ask too much, and father will see he gives too little. Giving, rather than getting, will become the guiding principle.
Assume on the other hand that father has, at the outset, a stirring spiritual experience. Overnight, as it were, he is a different man. He becomes a religious enthusiast. He is unable to focus on anything else. As soon as his sobriety begins to be taken as a matter of course, the family may look at their strange new dad with apprehension, then with irritation. There is talk about spiritual matters morning, noon and night. He may demand that the family find God in a hurry, or exhibit amazing indifference to them and say he is above worldly considerations. He may tell mother, who has been religious all her life, that she doesn't know what it's all about, and that she had better get his brand of spirituality while there is yet time.
When father takes this tack, the family may react unfavorably. They may be jealous of a God who has stolen dad's affections. While grateful that he drinks no more, they may not like the idea that God has accomplished the miracle where they failed. They often forget father was beyond human aid. They may not see why their love and devotion did not straighten him out. Dad is not so spiritual after all, they say. If he means to right his past wrongs, why all this concern for everyone in the world but his family? What about his talk that God will take care of them? They suspect father is a bit balmy!
He is not so unbalanced as they might think. Many of us have experienced dad's elation. We have indulged in spiritual intoxication. Like a gaunt prospector, belt drawn in over the last ounce of food, our pick struck gold. Joy at our release from a lifetime of frustration knew no bounds. Father feels he has struck something better than gold. For a time he may try to hug the new treasure to himself. He may not see at once that he has barely scratched a limitless lode which will pay dividends only if he mines it for the rest of his life and insists on giving away the entire product.
If the family cooperates, dad will soon see that he is suffering from a distortion of values. He will perceive that his spiritual growth is lopsided, that for an average man like himself, a spiritual life which does not include his family obligations may not be so perfect after all. If the family will appreciate that dad's current behavior is but a phase of his development, all will be well. In the midst of an understanding and sympathetic family, these vagaries of dad's spiritual infancy will quickly disappear.
The opposite may happen should the family condemn and criticize. Dad may feel that for years his drinking has placed him on the wrong side of every argument, but that now he has become a superior person with God on his side. If the family persists in criticism, this fallacy may take a still greater hold on father. Instead of treating the family as he should, he may retreat further into himself and feel he has spiritual justification for so doing.
Though the family does not fully agree with dad's spiritual activities, they should let him have his head. Even if he displays a certain amount of neglect and irresponsibility towards the family, it is well to let him go as far as he likes in helping other alcoholics. During those first days of convalescence, this will do more to insure his sobriety than anything else. Though some of his manifestations are alarming and disagreeable, we think dad will be on a firmer foundation than the man who is placing business or professional success ahead of spiritual development. He will be less likely to drink again, and anything is preferable to that.
Those of us who have spent much time in the world of spiritual make-believe have eventually seen the childishness of it. This dream world has been replaced by a great sense of purpose, accompanied by a growing consciousness of the power of God in our lives. We have come to believe He would like us to keep our heads in the clouds with Him, but that our feet ought to be firmly planted on earth. That is where our fellow travelers are, and that is where our work must be done. These are the realities for us. We have found nothing incompatible between a powerful spiritual experience and a life of sane and happy usefulness.
LIVING SOBER: Whoopie parties
Working
With Others, AA Big Book, pages 100-103
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 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.
We 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 everything! 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. We have tried these methods. These attempts to do the impossible have always failed.
So our rule is not to avoid a place where there is drinking, if we have a legitimate reason for being there. That includes bars, nightclubs, dances, receptions, weddings, even plain ordinary whoopee parties. To a person who has had experience with an alcoholic, this may seem like tempting Providence, but it isn't.
You will note that we made an important qualification. Therefore, ask yourself on each occasion, "Have I any good social, business, or personal reason for going to this place? Or am I expecting to steal a little vicarious pleasure from the atmosphere of such 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 withdrawing from life little by little. Now you are getting back into the social life of this world. Don't start to withdraw again just because your friends drink liquor.
Your 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. You 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. We often need it to carry green recruits through a severe hangover 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. We never argue this question. We feel that each family, in the light of their own circumstances, ought to decide for themselves.
We are careful never to show intolerance or hatred of drinking as an institution. Experience shows that such an attitude is not helpful to anyone. Every new alcoholic looks for this spirit among us and is immensely relieved when he finds we are not witch burners. A spirit of intolerance might repel alcoholics whose lives could have been saved, had it not been for such stupidity. We 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. We have to!
DOING THE WORK: Conscious contact
11th
Step, AA 12x12, pages 102-105
Now, what of prayer? Prayer is the raising of the heart
and mind to God—and in this sense it includes meditation.
How may we go about it? And how does it fit in with meditation? Prayer, as commonly understood, is a petition to
God. Having opened our channel as best we can, we try to
ask for those right things of which we and others are in the
greatest need. And we think that the whole range of our
needs is well defined by that part of Step Eleven which
says: “. . . knowledge of His will for us and the power to
carry that out.” A request for this fits in any part of our day. In the morning we think of the hours to come. Perhaps we think of our day's work and the chances it may afford us to be useful and helpful, or of some special problem that it may bring. Possibly today will see a continuation of a serious and as yet unresolved problem left over from yesterday. Our immediate temptation will be to ask for specific solutions to specific problems, and for the ability to help other people as we have already thought they should be helped. In that case, we are asking God to do it our way. Therefore, we ought to consider each request carefully to see what its real merit is. Even so, when making specific requests, it will be well to add to each one of them this qualification: “. . . if it be Thy will.” We ask simply that throughout the day God place in us the best understanding of His will that we can have for that day, and that we be given the grace by which we may carry it out.
As the day goes on, we can pause where situations must be met and decisions made, and renew the simple request: “Thy will, not mine, be done.” If at these points our emotional disturbance happens to be great, we will more surely keep our balance, provided we remember, and repeat to ourselves, a particular prayer or phrase that has appealed to us in our reading or meditation. Just saying it over and over will often enable us to clear a channel choked up with anger, fear, frustration, or misunderstanding, and permit us to return to the surest help of all—our search for God's will, not our own, in the moment of stress. At these critical moments, if we remind ourselves that “it is better to comfort than to be comforted, to understand than to be understood, to love than to be loved,” we will be following the intent of Step Eleven.
Of course, it is reasonable and understandable that the question is often asked: “Why can't we take a specific and troubling dilemma straight to God, and in prayer secure from Him sure and definite answers to our requests?”
This can be done, but it has hazards. We have seen A.A.'s ask with much earnestness and faith for God's explicit guidance on matters ranging all the way from a shattering domestic or financial crisis to correcting a minor personal fault, like tardiness. Quite often, however, the thoughts that seem to come from God are not answers at all. They prove to be well-intentioned unconscious rationalizations. The A.A., or indeed any man, who tries to run his life rigidly by this kind of prayer, by this self-serving demand of God for replies, is a particularly disconcerting individual. To any questioning or criticism of his actions he instantly proffers his reliance upon prayer for guidance in all matters great or small. He may have forgotten the possibility that his own wishful thinking and the human tendency to rationalize have distorted his so-called guidance. With the best of intentions, he tends to force his own will into all sorts of situations and problems with the comfortable assurance that he is acting under God's specific direction. Under such an illusion, he can of course create great havoc without in the least intending it.
We also fall into another similar temptation. We form ideas as to what we think God's will is for other people. We say to ourselves, “This one ought to be cured of his fatal malady,” or “That one ought to be relieved of his emotional pain,” and we pray for these specific things. Such prayers, of course, are fundamentally good acts, but often they are based upon a supposition that we know God's will for the person for whom we pray. This means that side by side with an earnest prayer there can be a certain amount of presumption and conceit in us. It is A.A.'s experience that particularly in these cases we ought to pray that God's will, whatever it is, be done for others as well as for ourselves.
In A.A. we have found that the actual good results of prayer are beyond question. They are matters of knowledge and experience. All those who have persisted have found strength not ordinarily their own. They have found wisdom beyond their usual capability. And they have increasingly found a peace of mind which can stand firm in the face of difficult circumstances.
We discover that we do receive guidance for our lives to just about the extent that we stop making demands upon God to give it to us on order and on our terms. Almost any experienced A.A. will tell how his affairs have taken remarkable and unexpected turns for the better as he tried to improve his conscious contact with God. He will also report that out of every season of grief or suffering, when the hand of God seemed heavy or even unjust, new lessons for living were learned, new resources of courage were uncovered, and that finally, inescapably, the conviction came that God does “move in a mysterious way His wonders to perform.”
All this should be very encouraging news for those who recoil from prayer because they don't believe in it, or because they feel themselves cut off from God's help and direction. All of us, without exception, pass through times when we can pray only with the greatest exertion of will. Occasionally we go even further than this. We are seized with a rebellion so sickening that we simply won't pray. When these things happen we should not think too ill of ourselves. We should simply resume prayer as soon as we can, doing what we know to be good for us.
Perhaps one of the greatest rewards of meditation and prayer is the sense of belonging that comes to us. We no longer live in a completely hostile world. We are no longer lost and frightened and purposeless. The moment we catch even a glimpse of God's will, the moment we begin to see truth, justice, and love as the real and eternal things in life, we are no longer deeply disturbed by all the seeming evidence to the contrary that surrounds us in purely human affairs. We know that God lovingly watches over us. We know that when we turn to Him, all will be well with us, here and hereafter.
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