Back to Basics

When we sincerely took such a position, all sorts of
remarkable things followed. We 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. We were reborn.

We 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. 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!’’ We thought well before
taking this step making sure we were ready; that we
could at last abandon ourselves utterly to Him.

We 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,

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 Four. A business which takes no regular
inventory usually goes broke. Taking a commercial
inventory is a fact-finding and a fact-facing process. It
is an effort 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.

We did exactly the same thing with our lives. We
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. We listed
people, institutions or principles with whom we were
angry. We asked ourselves why we were angry. In
most cases it was found that our self-esteem, our
pocketbooks, our ambitions, our personal relationships

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 Four. A business which takes no regular
inventory usually goes broke. Taking a commercial
inventory is a fact-finding and a fact-facing process. It
is an effort 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.

We did exactly the same thing with our lives. We
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. We listed
people, institutions or principles with whom we were
angry. We asked ourselves why we were angry. In
most cases it was found that our self-esteem, our
pocketbooks, our ambitions, our personal relationships

worldly clamors, mostly those within myself. And so
it had been ever since. How blind I had been.

At the hospital I was separated from alcohol for the
last time. Treatment seemed wise, for I showed signs
of delirium tremens.

There 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. We 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 requests bore on my useful-
ness to others. Then only might I expect to receive.
But that would be in great measure.

My friend promised when these things were done I
would enter upon a new relationship with my Creator;
that I would 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

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 Four. A business which takes no regular
inventory usually goes broke. Taking a commercial
inventory is a fact-finding and a fact-facing process. It
is an effort 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.

We did exactly the same thing with our lives. We
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. We listed
people, institutions or principles with whom we were
angry. We asked ourselves why we were angry. In
most cases it was found that our self-esteem, our
pocketbooks, our ambitions, our personal relationships

parent was that this world and its people were often
quite wrong. To 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. To 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. We found that it is fatal. For when
harboring such feelings we shut ourselves off from the
sunlight of the Spirit. The insanity of alcohol returns
and we drink again. And with us, to drink is to die.

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-
ics these things are poison.

We turned back to the list, for it held the key to the
future. We were prepared to look at it from an en-
tirely different angle. We 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? We saw that
these resentments must be mastered, but how? We
could not wish them away any more than alcohol.

This was our course: We realized that the people
who wronged us were perhaps spiritually sick.

Though we did not like their symptoms and the way
these disturbed us, they, like ourselves, were sick too.
We 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."

We avoid retaliation or argument. We wouldn’t
treat sick people that way. If we do, we destroy our
chance of being helpful. We 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.
We placed them before us in black and white. We
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

we think fear ought to be classed with stealing. It
seems to cause more trouble.

We reviewed our fears thoroughly. We put them on
paper, even though we had no resentment in connec­
tion with them. We asked ourselves why we had
them. Wasn’t it because self-reliance failed us? Self-
reliance was good as far as it went, but it didn’t go far
enough. Some of us once had great self-confidence,
but it didn’t fully solve the fear problem, or any other.
When it made us cocky, it was worse.

Perhaps there is a better way—we think so. For we
are now on a different basis; the basis of trusting and
relying upon God. We trust infinite God rather than
our finite selves. We 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.

We never apologize to anyone for depending upon
our Creator. We 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. We never apologize for God. Instead we
let Him demonstrate, through us, what He can do. We
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-

we think fear ought to be classed with stealing. It
seems to cause more trouble.

We reviewed our fears thoroughly. We put them on
paper, even though we had no resentment in connec-
tion with them. We asked ourselves why we had
them. Wasn't it because self-reliance failed us? Self-
reliance was good as far as it went, but it didn’t go far
enough. Some of us once had great self-confidence,
but it didn’t fully solve the fear problem, or any other.
When it made us cocky, it was worse.

Perhaps there is a better way—we think so. For we
are now on a different basis; the basis of trusting and
relying upon God. We trust infinite God rather than
our finite selves. We 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.

We never apologize to anyone for depending upon
our Creator. We 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. We never apologize for God. Instead we
let Him demonstrate, through us, what He can do. We
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-

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. We want to stay out of this con-
troversy. We do not want to be the arbiter of anyone's
sex conduct. We all have sex problems. We'd hardly
be human if we didn't. What can we do about them?

We 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? We 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. We subjected each relation to
this test—was it selfish or not? We asked God to mold
our ideals and help us to live up to them. We 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. We 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

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. We want to stay out of this con-
troversy. We do not want to be the arbiter of anyone's
sex conduct. We all have sex problems. We'd hardly
be human if we didn't. What can we do about them?

We 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? We 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. We subjected each relation to
this test—was it selfish or not? We asked God to mold
our ideals and help us to live up to them. We 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. We 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