Twelve Steps and Twelve Traditions (contd)

aacultwatch's perspective on:

The AA (General Service conference approved) book:

“Twelve Steps and Twelve Traditions: A co-founder of Alcoholics Anonymous tells how members recover and how the society functions”

(an almost as wildly discursive commentary as our 'take' on the Big Book)

This tome is much reviled in cult circles (especially amongst the Big Book nutters who regard it as almost heretical! (A point of interest: if you're looking for meetings largely free of the aforementioned 'fruitcakes', and for that matter sundry other screwballs, then a Twelve Step meeting following the format of the above text is usually a safe bet). The text we will be using is as indicated above. And now we come to:

Step Eight (pp. 77-82)

 

“Step Eight

“Made a list of all persons we had harmed, and became willing to make amends to them all.”

STEPS Eight and Nine are concerned with personal relations. First, we take a look backward and try to discover where we have been at fault; next we make a vigorous attempt to repair the damage we have done; and third, having thus cleaned away the debris of the past, we consider how, with our new-found knowledge of ourselves, we may develop the best possible relations with every human being we know.

This is a very large order. It is a task which we may perform with increasing skill, but never really finish [so much for the cult 'quick fix'!]. Learning how to live in the greatest peace, partnership, and brotherhood with all men and women, of whatever description, is a moving and fascinating adventure. Every A.A. has found that he can make little headway in this new adventure of living until he first backtracks and really makes an accurate and unsparing survey of the human wreckage he has left in his wake. To a degree, he has already done this when taking moral inventory, but now the time has come when he ought to redouble his efforts to see how many people he has hurt, and in what ways. This reopening of emotional wounds, some old, some perhaps forgotten, and some still painfully festering, will at first look like a purposeless and pointless piece of surgery. But if a willing start is made, then the great advantages of doing this will so quickly reveal themselves that the pain will be lessened as one obstacle after another melts away.

These obstacles, however, are very real. The first, and one of the most difficult, has to do with forgiveness. The moment we ponder a twisted or broken relationship with another person, our emotions go on the defensive. To escape looking at the wrongs we have done another, we resentfully focus on the wrong he has done us. This is especially true if he has, in fact, behaved badly at all. Triumphantly we seize upon his misbehaviour as the perfect excuse for minimizing or forgetting our own.

Right here we need to fetch ourselves up sharply. It doesn’t make much sense when a real tosspot calls a kettle black. Let’s remember that alcoholics are not the only ones bedevilled by sick emotions. Moreover, it is usually a fact that our behaviour when drinking has aggravated the defects of others. We’ve repeatedly strained the patience of our best friends to a snapping point, and have brought out the very worst in those who didn’t think much of us to begin with. In many instances we are really dealing with fellow sufferers, people whose woes we have increased. If we are now about to ask forgiveness for ourselves, why shouldn’t we start out by forgiving them, one and all?

When listing the people we have harmed, most of us hit another solid obstacle. We got a pretty severe shock when we realized that we were preparing to make a face-to-face admission of our wretched conduct to those we had hurt. It had been embarrassing enough when in confidence we had admitted these things to God, to ourselves, and to another human being. But the prospect of actually visiting or even writing the people concerned now overwhelmed us, especially when we remembered in what poor favour we stood with most of them. There were cases, too, where we had damaged others who were still happily unaware of being hurt. Why, we cried, shouldn’t bygones be bygones? Why do we have to think of these people at all? These were some of the ways in which fear conspired with pride to hinder our making a list of all the people we had harmed.

Some of us, though, tripped over a very different snag. We clung to the claim that when drinking we never hurt anybody but ourselves. Our families didn’t suffer, because we always paid the bills and seldom drank at home. Our business associates didn’t suffer, because we were usually on the job. Our reputations hadn’t suffered, because we were certain few knew of our drinking. Those who did would sometimes assure us that, after all, a lively bender was only a good man’s fault. What real harm, therefore, had we done? No more, surely, than we could easily mend with a few casual apologies.

This attitude, of course, is the end result of purposeful forgetting. It is an attitude which can only be changed by a deep and honest search of our motives and actions.

Though in some cases we cannot make restitution at all, and in some cases action ought to be deferred, we should nevertheless make an accurate and really exhaustive survey of our past life as it has affected other people. In many instances we shall find that though the harm done others has not been great, the emotional harm we have done ourselves has. Very deep, sometimes quite forgotten, damaging emotional conflicts persist below the level of consciousness. At the time of these occurrences, they may actually have given our emotions violent twists which have since discoloured our personalities and altered our lives for the worse.

While the purpose of making restitution to others is paramount, it is equally necessary that we extricate from an examination of our personal relations every bit of information about ourselves and our fundamental difficulties that we can. Since defective relations with other human beings have nearly always been the immediate cause of our woes, including our alcoholism, no field of investigation could yield more satisfying and valuable rewards than this one. Calm, thoughtful reflection upon personal relations can deepen our insight. We can go far beyond those things which were superficially wrong with us, to see those flaws which were basic, flaws which sometimes were responsible for the whole pattern of our lives. Thoroughness, we have found, will pay—and pay handsomely.

We might next ask ourselves what we mean when we say that we have “harmed” other people. What kinds of “harm” do people do one another, anyway? To define the word “harm” in a practical way, we might call it the result of instincts in collision, which cause physical, mental, emotional, or spiritual damage to people. If our tempers are consistently bad, we arouse anger in others. If we lie or cheat, we deprive others not only of their worldly goods, but of their emotional security and peace of mind. We really issue them an invitation to become contemptuous and vengeful. If our sex conduct is selfish, we may excite jealousy, misery, and a strong desire to retaliate in kind.

Such gross misbehaviour is not by any means a full catalogue of the harms we do. Let us think of some of the subtler ones which can sometimes be quite as damaging. Suppose that in our family lives we happen to be miserly, irresponsible, callous, or cold. Suppose that we are irritable, critical, impatient, and humourless [cult members perhaps!]. Suppose we lavish attention upon one member of the family and neglect the others. What happens when we try to dominate the whole family, either by a rule of iron or by a constant outpouring of minute directions for just how their lives should be lived from hour to hour [cult members definitely!]? What happens when we wallow in depression, self-pity oozing from every pore, and inflict that upon those about us? Such a roster of harms done others—the kind that make daily living with us as practising alcoholics difficult and often unbearable—could be extended almost indefinitely. When we take such personality traits as these into shop, office, and the society of our fellows, they can do damage almost as extensive as that we have caused at home.

Having carefully surveyed this whole area of human relations, and having decided exactly what personality traits in us injured and disturbed others, we can now commence to ransack memory for the people to whom we have given offence. To put a finger on the nearby and most deeply damaged ones shouldn’t be hard to do. Then, as year by year we walk back through our lives as far as memory will reach, we shall be bound to construct a long list of people who have, to some extent or other, been affected. We should, of course, ponder and weigh each instance carefully. We shall want to hold ourselves to the course of admitting the things we have done, meanwhile forgiving the wrongs done us, real or fancied. We should avoid extreme judgements, both of ourselves and of others involved. We must not exaggerate our defects or theirs. A quiet, objective view will be our steadfast aim.

Whenever our pencil falters, we can fortify and cheer ourselves by remembering what A.A. experience in this Step has meant to others. It is the beginning of the end of isolation from our fellows and from God [or not as the case may be].”

(our emphases)(our observations in red print)

Comment: No wonder the 'roadies' shun this book! Way too close to the bone!

Coming next – Step Nine

Cheers

The Fellas (Friends of Alcoholics Anonymous)