Beyond the 'Big Book' . . . Beyond the 'Inner Dialogue' . . . Beyond the Confines of the 'Self'

The 'Big Book' of Alcoholics Anonymous is, of course, our most valuable resource in early recovery, offering, as it does, a complete guide for rapidly taking the newcomer through the Twelve Steps so that he or she may be released from active alcohol addiction. But how effective is it, in and of itself, for working with the "alcoholic who still suffers" years (and, perhaps, many years) into sobriety as he or she continues to struggle, not with the obsession over alcohol, but with "the bondage of self"?

Realistically, there are many within the rooms of Alcoholics Anonymous (and its sister organizations), and many returning to these rooms sober, whose spiritual experiences have not been so "deep and effective" as to relieve them from the obsessive nature of the mind. There are those, too, who have had illuminating spiritual experiences only to fall from such spiritual heights and who continue to struggle to recapture what they once had. These are the "still suffering" alcoholic addicts with minds that no longer obsess over alcohol but, rather, minds that obsess about the ordinary human trials and tribulations of life - the instinctive drives for security, sex and society - in their many varieties. The 'Big Book' is necessarily silent about such men and women, as it was written so early in the experience of the then-recovering alcoholics.

Bill Wilson thought that perhaps the Twelve Steps and Twelve Traditions would help those, like himself, "who had begun to run into life's lumps in other areas than alcohol." Indeed, a decade or so into his own sobriety, when he wrote the second book, "he was suffering almost constant depression and was forced to confront the emotional and spiritual demons that remain 'stranded' in the alcoholic psyche." ("Pass It On," pages 352 and 356.)

"The problem of the alcoholic centers in his mind," we read in the 'Big Book' of Alcoholics Anonymous. Thus, for the alcoholic addict who is "still suffering" in sobriety, it is crucial that he or she comes to terms with the self-centered nature of ordinary human consciousness. That is, he or she must transcend the "egoic self" in order to experience the inner quiet and peace that is inherent to our nature. To do so, however, it is first necessary, that he or she recognize and then learn to let go of the mechanical and learned nature of our 'ordinary' self-centered thinking.

As spiritual teacher and author, William Holden recently blogged on The Huffington Post:

". . . (A)wakening to our original enlightened nature involves interrupting the ordinary flow of linear, language-based, thinking so that we can rediscover "the mind within the mind". Focusing on external circumstances or teachings is not what triggers the moment of (spiritual awakening), in other words. Rather, it is focusing on the absence of internal commentary. Because it is impossible to "think" without words, this practice of stopping the flow of running commentary on our lives involves cultivating a mindset of no-thought (wu-nien) in an attempt to experience each moment as it is without silently talking to ourselves about it."

In the Twelve Steps and Twelve Traditions (at page 98) Bill W. points out that a logically interrelated practice of "self-examination, meditation and prayer" will, in effect, allow the practitioner to access the hidden depths of our being, yielding him or her "an unshakeable foundation" for spiritual living. The Twelve Steps are designed to let us practice this spiritual methodology effectively.

The "maintenance of our spiritual condition" (and with it the ability to move beyond the small and suffering 'self') if practiced over time is the solution to the real problem of the alcoholic addict, the problem centered in his or her mind. It is a solution that all spiritual and religious traditions point to (as outlined in the audio clip, attached below), a solution that moves the alcoholic addict beyond his or her "painful inner dialogue."

If the alcoholic addict still suffering in sobriety is to "move beyond the confines of mere rationalism" and overcome the obsessive nature of the mind, and the problems in life which it presents, he or she may be well advised to look beyond the 'Big Book' and more deeply into the many and varied spiritual and religious paths that complement the Twelve Steps. This may require moving even beyond the Twelve Steps and Twelve Traditions and other A.A. literature, and further into the realm of the spirit, being quick to see where religious people may be right and making "use of what they to offer: 'Big Book,' page 87.

Maintenance of Our Spiritual Condition

"It is easy to let up on the spiritual program of action and rest on our laurels. We are headed for trouble if we do. . . . We are not cured of alcoholism. What we really have is a daily reprieve contingent on the maintenance of our spiritual condition." (Emphasis added.)

Alcoholics Anonymous, page 85

* * * * * * * * * * * * * *

"More sobriety brought about by not drinking and attendance at a few meetings is very good, indeed," Bill W. observed. "(B)ut," he pointed out, "it is bound to be a far cry from permanent sobriety and a contented, useful life." (Twelve Steps and Twelve Traditions, pages 39-40.)

Why is this?

Simply because it is all too easy to let up on the spiritual work that must be practiced daily if we are to stay on the spiritual path, to attain and enlarge our spiritual consciousness, and to attain "a new state or consciousness and being." The daily practice of "self-examination, meditation and prayer" - a practice that all of the world's great wisdom traditions advocate - is required for spiritual growth and spiritual living.

Almost invariably, however, at some point in their recovery most alcoholic addicts will let up on the "daily . . . maintenance of (their) spiritual condition." Some, like me, will survive by dint of good fortune (or, perhaps, good karma) to again take up the spiritual path. Others will die - quickly or slowly - often after many repeated and failed attempts to regain their sobriety.

Each day that elapses without practicing the necessary measure of "self-examination, meditation and prayer" that is required to deflate one's ego (and keep it deflated),  in my experience, makes it easier for another day to pass without the requisite practice. The inevitable outcome is grave, however, physically or literally.

Having once attained sobriety and obtained some freedom from the ceaseless chatter of the egoic self - having reduced to some extent the intensity and frequency of one's "painful inner dialogue" - it becomes all too easy to turn to the matters of the world and neglect the matters of the psyche and the soul. This is particularly so, if we fall victim (as I did) to the "delusion" that life has somehow become "manageable."

All our time time then, it seems, is taken up by the struggle to either: (a) keep the things (money, possessions, relationships, etc.) we have attained and think are necessary for our continuing security and happiness, or (b) to pursue the things we don't have, but which we think are necessary to make us feel happy and secure.

Unfortunately, the sense of "calamity, (the) pomp, and (the) worship of other things" engendered by such pursuits obscures "the fundamental idea of God" that is inherent in each of us. (Alcoholics Anonymous, page 55.) It is a spiritual truth that happiness and security is attained not by what we have, but rather by what we do not need to have.

"Why, is it," author, videographer and minister, Rev. Ted Nottingham is asked (in the video below), " (that) after introducing the . . . inner work on one's self and meditation to so many people, do so few actually move forward (on the spiritual path) in a committed, long-term way?" It is, I think, a very good question for all of us in recovery to consider.

"It is so hard to find even those few who are interested in these profound realities," Rev. Nottingham notes, "in part because it requires such change on our part to enter into the wisdom teachings - whatever they may be - from across all great traditions. If one truly discovers the core of their meaning, it has to do with spiritual awakening, spiritual evolution, self-awareness, brutal self-honesty, and an understanding of what it takes to go against the current of one's self."

"(M)ost people . . . drop off very quicky," he observes. "Even to begin with there are so few who are interested in just the general concepts. But then, (even) amongst those (few), there may be an initial excitement, curiousity (or) enticement into the mysteries of the sacred, of a greater conscious, of new understanding, of self-mastery, (and) of understanding others. . . . And, yet, before you know it they just drift back to the old ways."

"Numerous teachers have pointed out that you are worse off having found something and then turned away from it," he notes, "because (then) you can never go back to sleep in quite the same way (and) live as if you hadn't discovered another path."

"It is indeed a great human tragedy," says Nottingham, "to have come close to life transforming teachings that offer the kind of human wholeness and fulfillment, radiance, (and) goodness that they are designed to do, and then to walk away from them and fall back into the dreary egoism and self-absorption that makes life ultimately meaningless."

"Do not leave before the miracle happens," A.A. newcomers are often urged. "It is exceedingly hard," as many old-timers who have 'slipped' point out, "to have a head full of A.A. and a belly full of beer." Yet, there seems to be (as Nottingham points out) an all-too human propensity to fall off the spiritual path once one has had the barest tasting of the spiritual fruits that continuing and advancing on the path will yield. (This, I would note, may be especially true of alcoholic addicts who are, it has been observed, "rebellious by nature.")

"The main reason to those out there who wonder why so few remain consistently (and) focused on these teachings of whatever variety," says Nottingham, "is to recognize that it is part of our human condition, to be so fragile, to be constantly on the edge of just falling off (or) falling back into automatic routines and the easy way."

I am neither Christian, nor am I non-Christian, per se.  Rather, I follow the advice given to me by my late spiritual mentor  to "study all religions until I become able to see the sameness in them all." Or, as Bill W., advised, at page 87 of the Big Book: "Be quick to see where religious people are right. They have much to offer us." )

In that vein, there is a particularly cogent observation of Jesus that so figuratively answers the question of why so many people let up on the spiritual practices that have saved, or can save their lives. That being:

“Enter by the narrow gate. For the gate is wide and the way is easy that leads to destruction, and those who enter by it are many. For the gate is narrow and the way is hard that leads to life, and those who find it are few."

Matthew 7:13-14

". . . Any Lengths"

"His craving for alcohol was the equivalent on a low level of the spiritual thirst of our being for wholeness, in medieval terms: union with God."

Letter from Carl Jung to Bill Wilson, dated January 31, 1961, discussing the recovery of Rolland H. from alcoholic addiction using the Oxford Groups' "word-of-mouth" spiritual program that was passed from Rolland to Ebby T., and on to Bill W.

In the "How It Works" reading, which is customarily read at many A.A. meetings, we hear: "If you have decided you want what we have and are willing to go to any lengths to get it - then you are ready to take certain steps." (Emphasis added.) Reflecting on the early years of sobriety, I ask myself: Was I willing to go to "any lengths?" The answer is quite clearly: "No!" While I didn't drink (or use), joined a group, got a sponsor, did an inventory, shared it and made amends etc., I would not, and did not, pray and meditate on a consistent basis, nor did I give these vital practices any more than a surface trial.

In the "Twelve Steps and Twelve Traditions" (at pp. 39-40) we read: "More sobriety brought about by the admission of alcoholism and by attendance at a few meeting is very good indeed, but it is bound to be a far cry from permanent sobriety and a contented, useful life." And, how true that ignored warning turned out to be for me! If you knew me at five years sober, you would likely have said: "Yes! He's got it." But by roughly the time I was fifteen years sober, having achieved much in the worldly sense of life - profession, money, prestige, family and home, etc. - not only was I profoundly discontented and virtually useless to friends, family and the community, but my sobriety and my very life were in grave peril. The reason? I had neglected the clear warning in the 'Big Book' (at p. 85) that "(w)e are not cured of our alcoholism" but, rather, "(w)hat we really have is a daily reprieve contingent on the maintenance of our spiritual condition."

I was an extremely fortunate man, however. A good friend from early sobriety reached out to me when he found out my life had crumbled beneath me due to what was most clearly a case of being "dry" rather than mentally and spiritually "sober." (Only half-jokingly, I refer to it as being a period of "stark raving sobriety.") Additionally, a man who had been fifteen years years sober and then drank, but who was then fifteen years sober once again, saw that I was truly suffering and reached out to sponsor me. Although he was even then dying of cancer, he took me through the Steps and illustrated to me how and what needed to be done if I, too, was to truly recover from, by then, "a seemingly hopeless state of mind and body."

Even more importantly, as it turned out, was another old-timer who recognized my suffering and took me once again through the 'Big Book, showing me what it was that I needed - a power greater than my own narrow, egoic "self" - and where to find it. The "how" of establishing such a relationship with "a Power greater than myself" - i.e., "how" to pray and meditate effectively - was, in turn, shown to me, albeit reluctantly at first, by a third old-timer steeped in decades of meditative practice.

It is on the all-important page 55 of the 'Big Book' that we are told where to seek and find a "God of our own understanding."

". . . (D)eep 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 it is there. . . . We found the Great Reality deep down within us. In the last analysis, it is only there that He may be found." (Emphasis added.)

Collectively and individually, these gentlemen showed me how to access that "unsuspected inner resource" which is discussed in the Spiritual Experience appendix to the 'Big Book.' Yet, how difficult it is to establish and maintain an effective practice of meditation and prayer, how difficult to truly practice Step Eleven.

"We are not saints," it is true. But how willing are each of us "to grow along spiritual lines"? What "lengths" are each of willing to go to? Is it, indeed, "any length." (Emphasis added.)

For myself, the question is: Am I seeking enlightenment? For the possibility of attaining an absorbed consciousness anchored in the Ground of Being is spoken of in each of the world's great spiritual traditions, whether it is called liberation, enlightenment, mystic union, moksha, nirvana, or more plainly, as Dr. Jung  phrased it "union with God."

"There is a direct linkage among self-examination, meditation, and prayer. Taken separately, these practices can bring much relief and benefit. But when they are logically related and interwoven, the result is an unshakeable foundation for life, now and then we may be granted a glimpse of that ultimate reality which is God's kingdom."

(Twelve Steps and Twelve Traditions, page 98.)

The question thus remains for each of us: Am I truly "willing to go to any lengths" and to endure the rigours of the necessary spiritual disciplines to gain relief and break the bondage of self which is the hallmark of the ordinary human condition? Remember the caution we hear so often: "half measures availed us nothing." I found it to be was so with me.

Deep Down Within Us

" . . (D)eep down within 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. . . ."

Alcoholics Anonymous, page 55

 * * * * *

"All sentient beings are buddhas,
But they are covered by temporary obscurations."

Hevajra Tantra

* * * * *

"This temporary obscuration is our own thinking, If we didn't already have the buddha nature ("that Great Reality deep down within us") meaning a nature that is identical to that of all awakened ones, no matter how much we try we would never become enlightened." 

. . .  

"Recognize your mind and in the absence of any concrete thing, rest loosely. After a while we again get caught up in thoughts. but by recognizing again and again, we grow ore and more used to the natural state. It's like learning something by heart - after a while, you don't need to think about it. Through this process, our thoughts involvement grows weaker and weaker The gap between thoughts begins to last longer and longer. At a certain point, for half an hour there will be a stretch of no conceptual thought whatsoever, without having to suppress thinking."

Tulku Urgyen Rinpoche, "As It Is," Vol. II, pp. 48-49

* * * * *

"There is a direct linkage among self-examination, meditation and prayer. Taken separately, these practices can bring much relief and benefit. But when they are logically related and interwoven, the result is an unshakeable foundation for life. Now and then we may be granted a glimpse of that ultimate reality which is God's kingdom."

Twelve Steps and Twelve Traditions, page 98

* * * * *

"And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation:

Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you." 

Luke 17:20-21

Escape From the Bondage of Self

To be trapped in the prison-house of the smaller "self" - mired in the incessant stream of involuntary thinking that is the the human "ego" - is to be prey to the full range of destructive emotions such thinking produces. It is to be powerless with seemingly no way out. Unaddressed, the alcoholic addict - "irritable, restless and discontented" unless he or she can can once again experience "the ease and comfort" once afforded by alcohol and/or drugs - is exceedingly prone to seek chemical relief from how he or she is feeling. "Many of us tried to hold onto our ideas" - along with the toxic emotions such ideas produced - "and the result was nil until we let go absolutely."

"The problem of the alcoholic centers in the mind," we read in Alcoholics Anonymous. It is our incessant, involuntary thinking which is the true root of the alcoholic addict's problem. Alcohol and/or drug use is merely the symptom of the problem. While drinking and/or drugging once worked to alleviate "the painful inner dialogue" of the ego, for most alcoholic addicts such fleeting relief was lost long before they sobered up. Hence the need for a "spiritual awakening." It is the resurgent spirit of our higher consciousness that returns the alcoholic addict to sanity as the ego is deflated "at depth."

Self-consciousness, or ego-identification, is of course the bane of every man and woman's existence. The non-alcoholic addict may seek relief from the thoughts and emotions generated by ego-identification in any number of ways - exercise, work, watching t.v., etc. - some of which may conventionally be deemed 'constructive' or others which become obsessive and 'destructive.' For the alcoholic addict, however, the temptation (which may at times of great emotional upheaval seem an imperative) is to return to booze or drugs. After all, at some time in the near or distant past, these once worked and provided, however fleetingly, the relief from acute self-consciousness that was desired. Unlike the means the so-called "normal" person turns to for such ego-relief, however, alcohol and drugs have the power to enslave and kill the alcoholic addict.

To counter the inevitable emotional maelstrom that accompanies one's old ideas and attitudes - our habitual thoughts and way of thinking - the Twelve Steps are designed to foster a spiritual awakening. Describing the effect of the "vital spiritual experiences" that relieve alcoholic addicts of their obsessive, self-conscious thinking and its accompanying emotions, Carl Jung (at page 27 of the 'Big Book') observed: "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." Bill W., at page 107 of The Twelve Steps and Twelve Traditions, describes it as "a new state of consciousness and being."

Steps Four through Step Nine are designed to rid us of our old ideas and obsessions, Step Ten is designed to keep new obsessions from arising, while Step 11 is designed to prolong and deepen our experience of God-consciousness.

"There is a direct linkage among self-examination, meditation, and prayer," Bill observes. "Taken separately, these practices can bring much relief and benefit. But when they are logically related and interwoven, the result is an unshakeable foundation for life, now and then we may be granted a glimpse of that ultimate reality which is God's kingdom." (Twelve and Twelve, page 98.)

* * * * * 

"We found the Great Reality deep down within us. In the last analysis it is only there that He may be found. It was so with us." 

 Alcoholics Anonymous, page 55.

* * * * *

"And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation: Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you."

Luke 17:20-21 (Emphasis added.)

* * * * *

"With few exceptions our members find that they have tapped  an unsuspected inner resource which they presently identify with their own conception of a Power greater than themselves. . . . Most of us think this awareness of a Power greater than ourselves is the essence of spiritual experience. Our more religious members call it God-consciousness."

Alcoholics Anonymous, pages 567-568

Higher Consciousness and a New State of Being

"When a man or a woman has a spiritual awakening, the most important meaning of it is that he has now become able to do, feel, and believe that which he could not do before on his own unaided strength and resources alone. He has been granted a gift which amounts to a new state of consciousness and being. He has been set on a path which tells him he is really going somewhere, that life is not a dead end, not something to be endured or mastered. In a very real sense he has been transformed, because he has laid hold of a source of strength which, in one way or another, he had hitherto denied himself." (Emphasis added.)

-- The Twelve Steps and Twelve Traditions, pp. 106-107 --

Spiritual awakening, as mystics, philosophers and sages have recognized for millennia, amounts to a "new state of consciousness and being," As Carl Jung describes it in the 'Big Book' of Alcoholics Anonymous: "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." Yet such a seemingly new state of consciousness and being is not something foreign to any of us. It is innate.

In the Spiritual Experience Appendix (added in the second edition of the 'Big Book' when there were approximately 150,000 alcoholic addicts in recovery) we read that: "With few exceptions our members find that they have tapped an unsuspected inner resource which they presently identify with their own conception of a Power greater than themselves." "Most of us," we continue to read, "think this awareness of a power greater than themselves is the essence of spiritual experience. Our more religious members call it "God-consciousness."" (Emphasis added.)

Once one recognizes that the fundamental problem of the alcoholic addict is not booze and/or drugs but "self" (or the ordinary human "ego") - and that booze and or drugs were but artificial, and therefore temporary, solutions to the existential problems of self-consciousness that ultimately failed to work anymore - then one becomes truly able to believe that there is a Power greater than one's "self" that will restore sanity.

It is not that sanity has disappeared per se, but rather that it has become lost to the sufferer. He or she can no longer effect a conscious contact with a Power greater than him or herself which will restore her to sanity. The "unsuspected inner resource" which exists within all of us - the peace and quiet of mind of a higher consciousness - has been obscured by the calamitous, pompous and outwardly focused and worshipful inner dialogue of the ego. "Ego deflation at depth" is, thus, required so that the sufferer can effect a conscious contact with this Higher Power and then turn his or her will and life over to the God of his or her own understanding.

Meditation and prayer are essential to reconnect to this inner core of our being, but the accurate self survey and sharing of our moral inventory are equally necessary to mute our "old ideas, emotions and attitudes." In completing and sharing our moral inventory, by "admitting to God, to ourselves, and to another human being the exact nature of our wrongs," certain things happen. "We can look the world in the eye," we read. "We can be alone at perfect peace and ease. Our fears fall from us. We begin to feel the nearness of our Creator. We have had certain spiritual beliefs, but now we begin to have a spiritual experience." (Alcoholics Anonymous, page 75.)

By building on this newfound spiritual experience, by asking for the courage and humility to face the people we have harmed, by making restitution (where possible) for wrongs done, we transform our inner experience. More and more we can be alone and not be prey to the punishing and unrelenting inner dialogue of the egoic self. We move from being utterly self-conscious to potentially God-conscious people.

Yet this "new state of consciousness and being" requires practice if we are to perfect it. When we are wrong - that is, when we act upon the dictates of our lower self rather than those of our higher being - we can promptly admit it and make restitution if harm has been done. Thereby, by conscious and continual attention to just what we are thinking and doing, we continue to deflate the ego and to reinforce our Higher Self.

Most importantly, by the practice of meditation we improve our ability to attain to this new state of consciousness and being, and when we fall short, we pray to be relieved of "the bondage of self." By practicing these basic principles in all our affairs, this hitherto "unsuspected inner resource" truly becomes a working part of our consciousness, and we are indeed transformed.

No Longer Running the Show

"We constantly remind ourselves we are no longer running the show, humbly saying to ourselves many times each day "Thy will be done." We are then in much less danger of excitement, fear, anger, worry, self-pity, or foolish decisions. We become much more efficient. We 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."

~ Alcoholics Anonymous, pp. 87-88 ~

Prayer and meditation need not be confined solely to specific times of daily practice; in fact, the effectiveness of the A.A. program depends upon how consistently we remember to let go of self and revert to the God-consciousness we discover in meditation. Contemplation, as this process is often labelled, is practicing the presence of God in our lives. The contemplative, as suggested above, does not seek "to arrange life" to suit him or herself, but rather intuitively acts in accordance with what he or she is presented with.

No more are we "the actor" who needs to run the whole show, manage the lights, the ballet, and the scenery. etc. Rather, we play the role that is assigned to us. And how do we know what is assigned for us to do? If God is, indeed, everything, life itself will present us with the opportunity to act and the ability to act rightly. What we have to do is to forget self and intuitively respond to what we are presented with - responding not in accordance to emotionally-driven and self-centered thinking, but in accordance with an "inner teacher" which is the root of intuitive thought.

"With few exceptions," we read in the Spiritual Experience appendix, "our members find that they have tapped an unsuspected inner resource which they presently identify with their own conception of a Power greater than themselves." Our challenge, irrespective of the situation in which we find ourselves, is to act in accordance with this inner resource.

Reflections on A.A.'s Early History: The Cental Role of Meditation

In a 1958 lecture delivered to the New York City Medical Society on Alcoholism (contained in the "Three Talks to Medical Societies" pamphlet) Bill W. described the fateful evening when Ebby T. came to visit him in his home. Surprisingly, Ebby was sober. And, as if that wasn't bad enough from Bill's point of view, Ebby had "got religion." Nevertheless, Bill heard Ebby out, and afterwards, as Bill describes it, "(t)he spark that was to become Alcoholics Anonymous had been struck."

Here, in Bill's words, is a summary of what ensued that evening:

". . . (H)e told me of his conversations with (Rowland H.), and how hopeless alcoholism really was, according to Dr. Carl Jung. Added to Dr. Silkworth's verdict, this was the worst possible news. I was hard hit. Next Ebby enumerated the principles he had learned from the Oxford Group. Though he thought these good people were sometimes too aggressive, he certainly couldn't find any fault with most of their basic teachings. After all, these teachings had sobered him up."

"In substance, here they are, as my friend applied them to himself in 1934:

      1.  Ebby admitted that he was powerless to manage his own life.
      2.  He became honest with himself as never before; made an "examination of conscience.
      3.  He made a rigorous confession of his personal defects and thus quit living alone with his problems.
      4.  He surveyed his distorted relations with other people, visiting them to make what amends he could.
      5.  He resolved to devote himself to helping others in need, without the usual demand for personal prestige or material gain.
      6.  By meditation, he sought God's direction for his life and the help to practice these principles of conduct at all times.

"This sounded pretty naive to me," Bill recalls, "(n)evertheless, my friend stuck to the plain tale of what had happened. He related how, practicing these simple precepts, his drinking had unaccountably stopped. Fear and isolation had left, and he had received a considerable peace of mind. With no hard disciplines nor any great resolves, these changes began to appear the moment he conformed. His release from alcohol seemed to be a byproduct. Though sober but months, he felt sure he had a basic answer. Wisely avoiding arguments, he then left."

"The spark that was to become Alcoholics Anonymous had been struck," Bill points out. "One alcoholic had been talking to another, making a deep identification with me and bringing the principles of recovery within my reach."

Carl Jung: Click here to read
Jung's letter to Bill W.

Reading this account, I am struck by two seemingly separate but interrelated points: (1) the emphasis that is put upon Carl Jung's conclusions about alcoholism, and (2) the emphasis that is put on meditation for seeking God's direction for life. Indeed, prayer is not mentioned at all.

Jung's conclusions on alcoholism are set out on pages 26-27 of the 'Big Book' of Alcoholics Anonymous, and indicate (a) that sometimes alcoholics have had"vital spiritual experiences" sufficient to relieve their alcoholism, (b) that such experiences seem to be "in the nature of huge emotional displacements and rearrangements, and (c) that "(i)deas, 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 motivations begin to dominate them."

These conclusions are related to Ebby's sixth point, that he and the original Oxford Groupers utilized meditation to ascertain how they should implement their spiritual principles into their conduct at all time. Meditation, it seems, is the process by which we raise our minds to a higher level which is devoid of our old thoughts and ways of thinking. Thus, old ideas, emotions and attitudes are, indeed, "cast to one side."

Ebby T. with Bill W.

In a subsequent biography ("Ebby: The Man Who Sponsored Bill W."), Ebby describes how he and Rowland H. practiced the Oxford Group principles, including daily meditation.

"Rowland gave me a great many things that were of a great value to me later on," Ebby recalls. "He had a thorough indoctrination and he passed as much of this on to me as he could. When we took trips together we would get up early in the morning, and before we even had any coffee, we would sit down and try to rid ourselves of any thoughts of the material world and see if we couldn't find out the best plans for our lives for that day and to follow whatever guidance came to us."

Ebby's observations about the centrality and importance of meditation are reflected in the 'Big Book' of Alcoholics Anonymous (at pages 86-87), where we read:

"On awakening let us think about the twenty-four hours ahead. We consider our plans for the day. Before we begin (however), we ask God to direct our thinking,  especially asking that it be divorced from self-pity, dishonest or self-seeking motives. . . . In thinking about our day ahead we may face indecision. We may not be able to determine which course to take. Here we ask God for inspiration, an intuitive thought or a decision. We relax and take it easy. We don't struggle. We are often surprised how the right answers come after we have tried this for a while."

 And the result of such a meditative practice?  "What used to be the hunch or the occasional inspiration," we read, "gradually becomes a working part of the mind." Thus, if we are to experience the wholesale change in our "ideas, emotions and attitudes" that marks a spiritual awakening and thus relieves us from our alcoholism, the practice of effecting a conscious contact with God through daily meditation is absolutely crucial.

Supplicatory prayer which affirms and invokes God's help, while important, is a lesser form of a direct and conscious contact with a Higher Power. Meditation is the process by which we effect and improve such conscious contact, while contemplation - the highest form of prayer - is going out from meditation into the world, while maintaining our conscious contact with God so that we may truly practice A.A.'s principles in all our affairs.

All three types of prayer, but particularly meditation, were emphasized in early A.A., and  all three continue to be applicable and essential today if we are to effect, attain and maintain a vital spiritual experience of God in this world.

The Spiritual Life Is NOT a Theory!

"The spiritual life is not a theory," we read in the 'Big Book'. "We have to live it." Why this exhortation? At one level it is a recognition that we must have a spiritual awakening and live a spiritually awakened life if we are to remain clean and sober. At a deeper level, it is an affirmation that - whether we like it or not, and irrespective of whether we believe it or not - we are living a spiritual life, that life itself is inherently spiritual. The  question then becomes: are we living this spiritual life consciously?

Living a spiritually conscious life is no mean feat. It must be lived consciously, and our self-consciousness is a pernicious and relentless adversary. Can our self-centered consciousness truly be overcome. In the St. Francis prayer (the Step 11 prayer at page 99 of The Twelve Steps and Twelve Traditions) we are assured this is possible. "It is by self-forgetting that we find," we read. "It is by dying (to self, or the ego) that we awaken to eternal life." If we awaken to eternal life, is this eternity not inclusive of our whole lives? Are we not living in an eternal life, irrespective of whether we know or accept that fact. "The spiritual life is not a theory." We are living it - right now!

How then do we attune ourselves to this hidden reality? In the Twelve and Twelve (at page 98), the author suggests a richly interwoven process of self-examination, meditation and prayer - a process and practice that is reflective of the entire 12 Step program.

"There is a direct linkage among self-examination, meditation and prayer," we read. "Taken separately, these practices can bring much relief and benefit. But when they are logically related and interwoven, the result is an unshakeable foundation for life. Now and then we may be granted a glimpse of that ultimate reality that is God's kingdom. And we will be comforted and assured that our own destiny in that realm will be secure for so long as we try, however falteringly, to find and do the will or our own Creator."

"Selfishness - self-centeredness! That we think is the root of our problem. Driven by a hundred different forms of fear, self-delusion, self-seeking and self-pity, we step on the toes of our fellows and they retaliate." (Alcoholics Anonymous, page 62.)

A life of conscious spirituality requires constant vigilance, or self examination. When we find ourselves thinking once more without awareness, we can be assured that this our ordinary self-consciousness trying to reassert itself. Just a snippet of the Step 3 prayer - "Relieve me of the bondage of self!" - may be enough to re-center ourselves in the God-consciousness of pure being. At other times, when in the throes of a full-blown ego attack characterized by emotional intensity and acute indecisiveness, the Serenity Prayer helps. In either instance the goal is to re-establish ourselves in the security of our newfound sense of consciousness and being, assured that it is there for the seeking.

Self-examination, in turn, requires that we set aside time for prayer and meditation. Just a few minutes of silent recurrence to the realm of pure Spirit each day is enough for us to begin the path of living this spiritual life consciously. This is not a theory. It is the practical lesson learned by millions of alcoholic addicts in recovery. It works if we work it.

The Addiction to 'Self'

"(O)ur 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 alcoholics must be free of this selfishness. We must, or it kills us! God makes this possible."

-- Alcoholics Anonymous, page 62 --

The "nature of our wrongs," our "defects of character," and our "shortcomings," as set out in Steps Five through Step Seven are, in essence, the same thing - they are all manifestations of the self-consciousness, or ego-identification, that seemingly separates us from everyone and everything in this world. This purely psychological "self" is the underlying root of all addiction, and its desires and the fears it creates must be overcome in a daily struggle if we are to attain, maintain and improve a "conscious contact" with the God of our understanding.

If we look at "the seven deadly sins" which Bill discusses in Step Seven of The Twelve Steps and Twelve Traditions - pride, greed, anger, lust, gluttony, envy and sloth - we can see that all of these "sins" (or, better yet, thinking that has gone awry) are manifestations of an egocentric concern that the desires of the "small self" or "ego" will not be fulfilled. We are "proud" because we fear that we are better (or worse) than others, "jealous" because we fear the loss of someone or something we have, "envious" because we fear we will not get something we currently lack, etc.

The truth is, however, that it is impossible to stem the desires or quell the fears of the human ego. By its very nature - being nothing but a false mental perspective and identity driven by out-of-control desires and fears - our "small self" is divinely incapable of being satisfied. Thus, if we are to survive and flourish in recovery, we must find the means of moving beyond the ego's "false self." Self-examination, meditation and prayer makes this possible.

"Relieve me of the bondage of self," we pray in the Third Step Prayer. "I am now willing that you should have all of me, good and bad," we avow in the Seventh Step Prayer. And, in the Eleventh Step Prayer, we acknowledge that "it is by self-forgetting that we find."

Yet prayer, while in and of itself bringing great benefit, must be accompanied by continuing (and, ideally, continuous) self examination and the practice of meditation if we are to make the breakthrough that we so desperately need. It is through these interrelated disciplines that we become able to distinguish the voice of our small, egoic self from the higher awareness of God-consciousness, a consciousness which amounts to "a new state of consciousness and being."

[The Twelve Steps and Twelve Traditions, page 107.]

In sobriety, with the crisis of active addiction in our past, we must next confront our addiction to ego-identification, a confrontation that for most of us will result either from a tremendous act of grace or, perhaps more usually, from a profound crisis or intense suffering in sobriety. After all, we now no longer have the fleeting reprieve from such crises and suffering that we once found, however fleetingly, in drink and/or by drugs; and, if we are to truly find peace of mind and lasting sobriety we must need overcome the self-will that runs riot within us, tormenting us and hurting us (and those around us) by its corruptive action.

Our suffering, one noted author observes, triggers "an inner realization, a perception which pierces through the facile complacency of our usual encounter with the world to glimpse the insecurity perpetually gaping underfoot. . . . When this insight dawns, even if only momentarily, it can precipitate a profound personal crisis. It overturns accustomed goals and values, mocks our routine preoccupations, (and) leaves old enjoyments stubbornly unsatisfying."

[Bhikku Bodhi, "The Noble Eightfold Path: Way to the End of Suffering," p. 1.]

The antidote to the "small self" of the "ego" lies in the faith that "deep down within us" we can make a conscious connection with a Power greater than our egoic self-sense. "In the last analysis," we read, "it is only there" where such God-consciousness "can be found." (Alcoholics Anonymous, page 55.)

By refusing to react to the crises that try our spirit by further exertion of self-will, and by rather responding to such crises by application of the 12 Steps (particularly through a renewed emphasis on self-examination, meditation and prayer), we begin to overcome the addiction to self that lies at the center of all our difficulties, and we thus begin living a life of emotional sobriety devoid of the overbearing desires and fears of the ego.

Going Broke on Spiritual Pride

Bill W. was the recipient of a sudden and tremendous spiritual awakening. It is attested to by his work with Dr. Bob and the millions of individuals who are clean, sober and addiction-free today because of Alcoholics Anonymous (and its sister programs). But he was a man who wrestled with spiritual pride and the sudden and complete disappearance of all humility - and he knew it.

Writing in the June, 1961 Grapevine, he observed:

"There can be no absolute humility for us humans. At best, we can only glimpse the meaning and splendor of such an ideal. As the book Alcoholics Anonymous says: "We are not saints . . . we claim spiritual progress rather than spiritual perfection. Only God himself can manifest in the absolute; we human beings must needs live and grow in the domain of the relative. We seek humility for today."

"Therefore our practical question is this: "Just what do we mean by 'humility for today' and how do we know when we have found it?""

"We scarcely need to be reminded that excessive guilt or rebellion leads to spiritual poverty. but it was a very long time before we knew we could go even more broke on spiritual pride."

Bill was, after all, by profession a stock promoter. Immediately after his spiritual awakening the thought came to him that his experience might serve as an illustration of how to get over alcoholism, and that one drunk working with another could spread like a "chain reaction" sobering up everybody who needed help. And he immediately set out to start such a chain reaction, but with absolutely no success until, in desperation to hold on to his own tenuous sobriety, he told his story to Doctor Bob.

Doctor Bob seems by all accounts to have been temperamentally a far more commonsensical man than Bill, who admittedly suffered the tendency to power drive in his quest to be "a number one man." It was Doctor Bob who coined and epitomized the A.A. slogan "Keep It Simple." And, though a fellow Vermonter, he seemed to have epitomized a mid-Western simplicity and humility. (Perhaps, as a physician, he was more acutely aware of our universal mortality, including his own.)

On his desk, he kept a plaque bearing the following inscription about humility:

HUMILITY

Perpetual quietness of heart. It is to have no trouble, It is never to be fretted or vexed, irritable or sore; to wonder at nothing that is done to me, to feel nothing done against me.

It is to be at rest when nobody praises me, and when I am blamed or despised, it is to have a blessed home in myself where I can go in and shut the door and pray to my Father in secret and be at peace, as in a deep sea of calmness, when all around and about is seeming trouble.

The ego is a sneaky, subtle force and foe. Having a spiritual awakening, it is far too easy for the ego to to take the position: "O.K. You want to be spiritual? Look how spiritual I can be!" And off goes our egoic self-consciousness, obsessed now with spirituality and our riff on what spirituality is, how it can be attained etc., instead of its usual wants, desires and fears.

It may be that the only time we are wholly free from the wiles of the ego is in meditation and contemplation. And this takes hard work and practice. "Perpetual quietness of heart" is a very high ideal, a rarefied consciousness that we are progressively alienated from as we age. That downward shift into pure self-consciousness is only accelerated by our years of addiction, alcoholic or otherwise.

Today, for me, I have to be just as aware of the inner dialogue going on about spirituality as I do of the "painful inner dialogue" of the usual ego-stuff. Though it is much more interesting to think about, it equally robs me of the experience of the here-and-now going on all around me. The time that I spend in quiet meditation and contemplation is inversely proportional, I find, to the amount of time I spend uselessly chattering away in my own head.

It is helpful to know that I have a "blessed home in myself" where I can go in and "be at peace." Particularly with my family and friends, I need to spend more time there than I spend trying to tell them about a "spiritual solution" to each of their "problems." It is, as Bill notes, far too easy to go "broke on spiritual pride." And I usually do so without noticing that I've already spent all the spiritual currency that I've set aside in the hours of quiet.

Step Three: "As a Man Thinketh"

"The aphorism, “As a man thinketh in his heart, so is he," not only embraces the whole of a man's being, but is so comprehensive as to reach out to every condition and circumstance of his life. A man is literally what he thinks, his character being the complete sum of all his thoughts."

  -- James Allen --    
("As A Man Thinketh")

In the 'Big Book' of Alcoholics Anonymous, we read that its principal author, Bill W., was to "test" his thinking against "God-consciousness," a new state of consciousness and being which is described in the "Spiritual Experience appendix to the 'Big Book' as "an unsuspected inner resource." For, it is only in this higher, deeper (and quieter) consciousness that we are free of the ego's inner dialogue. This, is the essence of turning one's will and one's life over to the care of one's Higher Power.

"I was to test my thinking by the new God-consciousness within," we read. "Common sense would thus become uncommon sense. I was to sit quietly when in doubt, asking only for direction and strength to meet my problems as He would have me. Never was I to pray for myself, except as my requests bore on my usefulness to others. Then only might I expect to receive. But that would be in great measure."

[Alcoholics Anonymous, page 13.]

This notion of sitting quietly "when in doubt" as to what it is one should say or do (or what one should refrain from saying or doing) is, of course, the very method that is recommended to "practice" Step Three in one's life. And it is how, through the practice of meditation (as well as prayer) that we seek to "improve our conscious contact" with the God of our understanding.

"It is when we try to make our will conform with God's that we begin to use it rightly," we read in The Twelve Steps and Twelve Traditions. "To all of us, this was a most wonderful revelation. Our whole trouble had been the misuse of willpower. We had tried to bombard our problems with it instead of attempting to bring it into agreement with God's intention for us. To make this increasingly possible is the purpose of A.A.'s Twelve Steps, and Step Three opens the door."

"Once we have come into agreement with these ideas it is really easy to begin the practice of Step Three. In all times of emotional disturbance or indecision, we can pause, ask for quiet, and in the stillness simply say: "God grant me the serenity to accept the things I cannot change, courage to change the things I can, and the wisdom to know the difference. Thy will, not mine, be done."

[The Twelve Steps and Twelve Traditions, pp. 40-41.]

The essence of a spiritual awakening, as Carl Jung describes it on page 27 of the 'Big Book,' is that "ideas, emotions and attitudes" that were the guiding forces of one's life are "cast aside" in favor of "new conceptions and motives." It is through the practice of  sitting quietly in meditation that we begin to "uncover, discover and discard" (in the words of the inimitable Chuck c.) the thoughts ("ideas"), feelings ("emotions") and thought patterns ("attitudes") that separate us from God-consciousness. It is by stopping and seeking God-consciousness in the midst of indecision and emotional disturbance that we hone our character and begin ridding ourselves of our character defects.

One of the books used by Doctor Bob, Bill W. and other early members of A.A. was the slim volume, "As a Man Thinketh" by the English "New Thought" writer, James Allen. In it, he observes:

"Man is made or unmade by himself. In the armory of thought he forges the weapons by which he destroys himself. He also fashions the tools with which he builds for himself heavenly mansions of joy and strength and peace. By the right choice and true application of thought, man ascends to the divine perfection. By the abuse and wrong application of thought he descends below the level of the beast. Between these two extremes are all the grades of character, and man is their maker and master."

(A copy of "As a Man Thinketh" is available, here.)

Through the consistent and continual practice of self examination, meditation and prayer, we become aware of what our thoughts are, and what emotions those thoughts spark. We also become attuned to the habitual way that we think - usually an uncomfortable realization for a newcomer to meditation. By recurrence to the state of God-consciousness, where the raucous voice of the ego is momentarily stilled, we can (as Allen notes) through "right choice and true application of thought" begin the ascent towards "divine perfection." Or, by acting indecisively and in the throes of emotional disturbance, we can again descend into, and reinforce, our egoic way of thinking and acting.

The 12 Steps are designed to help us make that choice and identification. They deliver us, as earnest application of Step Three and the Serenity Prayer will prove, "the serenity" of God-consciousness, if we have "the courage" to go beyond the ego, and we have "the wisdom" to differentiate the raucous voice of the small "self" from the peaceful and quiet consciousness of the higher "Self," or God.

Chasing Our Desires

Chasing our desires is like blindly chasing dragons. Unexpectedly, they turn on us and we get burnt. Moreover, spiritually it is an impossibility to fulfill our desires, as for every desire or demand that we satisfy, new desires will always arise to take their place. Thus, the alcoholic addict in recovery is threatened as much by his or her success in seemingly conquering life, as he or she ever was by active addiction. The stories of countless A.A.'s contained within the 'Big Book' of Alcoholics Anonymous and within the confines of our meeting rooms makes clear that, both before and after our active addiction, life remains unmanageable.

The basic problem with our seeking to fulfill what seem to be natural desires by our own means is that, as it so ably expressed in The Twelve Steps and Twelve Traditions: "Instead of regarding our material desires as the means by which we could live and function as human beings, we (take) these satisfactions to be the final end and aim of life."

[The Twelve Steps and Twelve Traditions, p. 71.]

Mistaking the drives created by our desires in such a manner makes for an obsessive compulsion in the ego to see that all our desires are met, with the fear that they will not be met triggering our acting out in accordance with our character defects in a vain effort to satisfy the unsatisfiable. "The chief activator of our defects has been self-centered fear," we are reminded, "primarily fear that we would lose something we already possessed or would fail to get something we demanded."

[The Twelve Steps and Twelve Traditions, p. 76.]

"Living upon a basis of unsatisfied demands," The Twelve Steps and Twelve Traditions continues, "we were in a state of continual disturbance and frustration. Therefore, no peace was to be had unless we could find a means of reducing these demands."

Since we cannot long stand being in a disturbed and frustrated state - particularly if there seems to be nothing more we should want - finding an inner peace devoid of further desires and their emotionally crippling demands is an imperative if we are to survive our own defects of character.

"Since most of us are born with an abundance of natural desires," Bill writes in his Step Six Essay, "it isn't strange that we often let these exceed their intended purpose. When they drive us blindly, or we willfully demand that they supply us with more satisfactions or pleasures than are possible or due us, that is the point at which we depart from the degree of perfection that God wishes for us here on earth. That is the measure of our character defects, or, if you wish, of our sins."

[The Twelve Steps and Twelve Traditions, p. 65.]

Instinctive desires run wild thus create the mental and emotional space for the ego (or our "self-centered thinking") to operate in. And it is these desires that we must let go of, as they invoke within us the old "ideas emotions and attitudes" that will lead us back into addiction. Therefore the question is, having once "turned our will and our life over to the care of God as we understand him," are we willing to do so continually, leaving our will and our lives (along with our insatiable desires) to be managed by a Power greater than our narrow, egoic "selves"? Steps Six, Seven and Eleven are critical for this continual process of self-forgetting.

Putting aside our desires, and seeking to free ourselves of "the bondage of self," we begin to replace the self-seeking of the ego with a conscious contact with God. Completing the Steps, making amends  where possible, continuing to take a daily inventory, and beginning the sincere practice of prayer and meditation makes this possible.

"There is a direct linkage among self-examination, meditation and prayer," we read on page 98 of the The Twelve Steps and Twelve Traditions. "Taken separately, these practices can bring much relief and benefit. But when they are logically related and interwoven, the result is an unshakeable foundation."

By seeking to forego our desires in favor of meditation, prayer and a continuing self-inventory, in this manner, we may be granted what amounts to "a new state of consciousness and being" that is truly desireless and therefore fulfilled in its basic nature.

[The Twelve Steps and Twelve Traditions, p. 107.]

Back From Life's Precipice

"It's extraordinary how we go through life with eyes half shut, with dull ears, with dormant thoughts. Perhaps it's just as well; and it may be that it is this very dullness that makes life to the incalculable majority so supportable and so welcome. Nevertheless, there can be but a few of us who has never known one of those rare moments of awakening when we see, hear, understand ever so much - everything - in a flash - before we fall back again into our agreeable somnolence."

-- Joseph Conrad --

["Lord Jim," Chapter 13.]

In his correspondence with Bill W. (attached below), the great psychiatrist, Carl Jung - who was the first link in the chain of events that would start A.A., as we know it  - observed that an alcoholic addict's cravings are "the equivalent on a low level of the thirst of our being for wholeness, expressed in medieval language: union with God."

For the alcoholic addict, while the booze and drugs continued to work, the drunk or the high was like that. We became complete, for a time, connected with our fellows and part of the world as an unbroken whole. But, alas, this seeming bliss was temporary and caused by alcoholic spirits rather than by true Spirit. Each time, we would crash from the heights of this unitive Wholeness and would awaken just a little bit more disconnected, more self-absorbed - perhaps, more self-loathing - and just that much more imprisoned in the bondage of self-consciousness than we were just a day or a week ago.

And the longer, and necessarily more, we drank or drugged, the more fleeting the elusive feeling of Wholeness became - and the sharper the fall. Eventually, this is how for some or, perhaps, most of us finally reached a point where we could not stand ourselves no matter how sober, drunk or high we became. This is described in the 'Big Book' of Alcoholics Anonymous, as reaching "the jumping-off place."

"For most normal folks," we read, "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."

[Alcoholics Anonymous, pp. 151-152.]

It is because, sooner or later, the alcoholic addict will inevitably find him of herself at just such an existential cliff's edge - yearning to feel whole again, and at peace with his or her fellow travelers, yet with no apparent means of achieving such peace and wholeness - that a spiritual experience or awakening achieved with real Spirit (instead of false spirits) can be effective in overcoming addiction.

Who, with no other options discernible, would not trade in the "Four Horsemen" of terror, bewilderment, frustration and despair for the sense of freedom, wholeness and faith that he or she may be shown in A.A. (or any of its sister organizations) by God manifesting through us? Few, indeed, it would seem if they have, in fact, reached the "jumping-off place," and if they are assured through the presence of our consciousness and being that "one of those rare moments of awakening" (as Conrad puts it) might also be available to them. Perhaps then they, too, may walk back from the existential cliff's edge and join us as we "trudge the Road of Happy Destiny" in recovery.

There are three ways that one may find such an experience, Jung assured Bill. "The only right and legitimate way to such an experience," he observed, "is that it happens to you in reality and it can only happen to you when you walk on a path which leads you to higher understanding. You might be led to that goal by an act of grace or through a personal and honest contact with friends, or through a higher education of the mind beyond the confines of mere rationalism."

For "a higher understanding" achieved "by an act of grace," God is responsible. For helping the newcomer find "a higher understanding" by "a personal and honest contact with friends," we, as alcoholic addicts in recovery, are collectively responsible. And, for achieving "higher understanding" by "a higher education of the mind beyond the confines of mere rationalism" each of us is individually responsible, although we can, and should, show the newcomer how this may be achieved through the continuing practice of "self-examination and prayer" that Bill describes on page 98 of The Twelve Steps and Twelve Traditions.

We are fortunate indeed if, through any or all of these means, we have achieved a spiritual awakening - an awakening which Conrad describes as being "rare" and fleeting amongst everyday men and women.  We are then able to utilize the experience strength and hope we have gained to help a fellow sufferer on life's precipice. We are in danger if we neglect doing so, for in such negligence we fail to grow along the path towards our own ultimate enlightenment.

 . . . . . . . . . . . . .

 As promised, below is the letter from Carl Jung to Bill W., which contains the all-important prescription for the alcoholic addict: "spiritus contra spiritum."

Praying For Answers

"In thinking about our day we may face indecision. We may not be able to determine which course to take. Here we ask God for inspiration, an intuitive thought or decision. We relax and take it easy. We don't struggle. We are often surprised how the right answers come after we have tried this for awhile. What used to be the hunch or the occasional inspiration gradually becomes a working part of the mind."

-- Alcoholics Anonymous, pp. 86-87

In working to overcome the self-conscious mind-chatter of the ego, the central problem of the alcoholic addict, we develop what Bill W. calls a "sixth sense." A higher, God-consciousness "becomes a working part of the mind," and we are able to see and respond to life's circumstances in a manner wholly different from the way we formerly would have.

But, as he notes, in the 'Big Book' of Alcoholics Anonymous, it is far from certain that we will always be attuned to this new mode of thinking. All too often, we lapse back into our egoic self-consciousness and react to life, trying to manipulate and guide people, things and circumstances into a reality that we dictate, rather than accepting them as they are.

"Being still inexperienced and having just made conscious contact with God," Bill writes, "it is not probable that we are going to be inspired at all times." As a result, he notes, "(w)e might pay for this presumption in all sorts of absurd ideas and actions."

Writing on Step Eleven in The Twelve Steps and Twelve Traditions, Bill addresses the difficulties that arise when we ask for guidance without having established (or re-established) the conscious contact with our Higher Power that is necessary to receive it.

"(T)he question is often asked," he notes: "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," he observes, "but it has its 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."

This is, perhaps why Dr. Bob (in the "A.A. Co-Founders" pamphlet) continued to reccommend the Four Abolutes of honesty, purity, unselfishness and love as guideposts to making difficult decisions, asking of any particular solution: Is it true or is it false? Is it good or is it bad? How will it affect others? And, is it beautiful or is it ugly?

Doctor Bob observed that running the Four Absolutes past a given problem or situation would usually provide him with the appropriate answer or course of action. Yet, he also observed that if an answer was not clear after posing the questions suggested by the Absolutes, he would consult someone else who was spiritually grounded and perhaps more familiar with a particular situation than he was.

The problem with asking for answers to specific questions or for guidance upon a particular course of action is not only that we often substitute our own answer for that of our Higher Power's, but that in all earnestness we believe that the answer comes not from our own selfish and egoic consciousness, but from God's.

"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," Bill observes. "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."

An alternative form of prayer is that suggested by Emmett Fox in his great work, "The Sermon on the Mount," a book that many of the old-timers turned to for instructions on prayer and meditation.

Fox suggests that there are three levels or types of prayer. First, there is the petitionary prayer we are used to, but prayer that is restricted to affirming the omnipresence of God and invoking his consciousness in our lives. The second, and higher form of prayer, he notes, is that of meditation, in which we find the quiet consciousness of God. And the third, and highest form of prayer, is that of contemplation, in which we take the quiet consciousness we have found through meditation out into our lives.

Relying on affirmative and invocative prayer to bring us into the consciousness of God - and then to ask "for inspiration, an intuitive thought or decision" - many have found, is a more useful and effective mode of prayer than is asking for specific solutions to be laid out before us. Many would say, it is the only means of effective prayer.

And one may always rely on the Four Absolutes, as Dr. Bob did, in checking both the answers we come up with, and those that still elude us, when utilizing this mode of prayer.