DOING THE WORK: Courtesy, kindness, justice, and love

10^th Step, AA 12x12, pages 90-93

     Before we ask what a spot-check inventory is, let's look at the kind of setting in which such an inventory can do its work. 
     It is a spiritual axiom that every time we are disturbed, no matter what the cause, there is something wrong with us. If somebody hurts us and we are sore, we are in the wrong also. But are there no exceptions to this rule? What about “justifiable” anger? If somebody cheats us, aren't we entitled to be mad? Can't we be properly angry with self-righteous folk? For us of A.A. these are dangerous exceptions. We have found that justified anger ought to be left to those better qualified to handle it. 
     Few people have been more victimized by resentments than have we alcoholics. It mattered little whether our resentments were justified or not. A burst of temper could spoil a day, and a well-nursed grudge could make us miserably ineffective. Nor were we ever skillful in separating justified from unjustified anger. As we saw it, our wrath was always justified. Anger, that occasional luxury of more balanced people, could keep us on an emotional jag indefinitely. These emotional “dry benders” often led straight to the bottle. Other kinds of disturbances—jealousy, envy, self-pity, or hurt pride—did the same thing. 
     A spot-check inventory taken in the midst of such disturbances can be of very great help in quieting stormy emotions. Today's spot check finds its chief application to situations which arise in each day's march. The consideration of long-standing difficulties had better be postponed, when possible, to times deliberately set aside for that purpose. The quick inventory is aimed at our daily ups and downs, especially those where people or new events throw us off balance and tempt us to make mistakes. 
     In all these situations we need self-restraint, honest analysis of what is involved, a willingness to admit when the fault is ours, and an equal willingness to forgive when the fault is elsewhere. We need not be discouraged when we fall into the error of our old ways, for these disciplines are not easy. We shall look for progress, not for perfection. 
     Our first objective will be the development of self-restraint. This carries a top priority rating. When we speak or act hastily or rashly, the ability to be fair-minded and tolerant evaporates on the spot. One unkind tirade or one willful snap judgment can ruin our relation with another person for a whole day, or maybe a whole year. Nothing pays off like restraint of tongue and pen. We must avoid quick-tempered criticism and furious, power-driven argument. The same goes for sulking or silent scorn. These are emotional booby traps baited with pride and vengefulness. Our first job is to sidestep the traps. When we are tempted by the bait, we should train ourselves to step back and think. For we can neither think nor act to good purpose until the habit of self-restraint has become automatic. 
     Disagreeable or unexpected problems are not the only ones that call for self-control. We must be quite as careful when we begin to achieve some measure of importance and material success. For no people have ever loved personal triumphs more than we have loved them; we drank of success as of a wine which could never fail to make us feel elated. When temporary good fortune came our way, we indulged ourselves in fantasies of still greater victories over people and circumstances. Thus blinded by prideful self-confidence, we were apt to play the big shot. Of course, people turned away from us, bored or hurt. 
     Now that we're in A.A. and sober, and winning back the esteem of our friends and business associates, we find that we still need to exercise special vigilance. As an insurance against “big-shot-ism” we can often check ourselves by remembering that we are today sober only by the grace of God and that any success we may be having is far more His success than ours. 
     Finally, we begin to see that all people, including ourselves, are to some extent emotionally ill as well as frequently wrong, and then we approach true tolerance and see what real love for our fellows actually means. It will become more and more evident as we go forward that it is pointless to become angry, or to get hurt by people who, like us, are suffering from the pains of growing up. 
     Such a radical change in our outlook will take time, maybe a lot of time. Not many people can truthfully assert that they love everybody. Most of us must admit that we have loved but a few; that we have been quite indifferent to the many so long as none of them gave us trouble; and as for the remainder—well, we have really disliked or hated them. Although these attitudes are common enough, we A.A.'s find we need something much better in order to keep our balance. We can't stand it if we hate deeply. The idea that we can be possessively loving of a few, can ignore the many, and can continue to fear or hate anybody, has to be abandoned, if only a little at a time. 
     We can try to stop making unreasonable demands upon those we love. We can show kindness where we had shown none. With those we dislike we can begin to practice justice and courtesy, perhaps going out of our way to understand and help them. Whenever we fail any of these people, we can promptly admit it—to ourselves always, and to them also, when the admission would be helpful. Courtesy, kindness, justice, and love are the keynotes by which we may come into harmony with practically anybody. When in doubt we can always pause, saying, “Not my will, but Thine, be done.” And we can often ask ourselves, “Am I doing to others as I would have them do to me—today?”