Big Book on Step Four
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Big Book on Step Four
63:18-64:1
This is precise, specific and clear-cut direction for when to begin our fourth step. We follow our third step decision "at once" with our fourth step. Procrastination will leave us blocked from the Power we need.
64:2-3 Our drinking and the unmanageability of our lives are symptoms of the fundamental defects of our character. If our problems in life were caused by drinking, then they would go away once we stopped drinking. The improvement in our lives resulting from abstinence is likely a temporary respite if we fail to address the things in us that block us off from our Higher Power.
64:4 The fourth step is a technique by which we identify the aspects of our characters that block us off from God. During our fourth step, we learn methods of accessing the power of God to accomplish things that we have been unable to accomplis for ourselves.
64:10 We have fooled ourselves about the value of the principles by which we now live. Many of us tell lies hoping to make ourselves more attractive to other people. Rather than helping to build close relationships with these people our lies separate us from them. We developed many of our methods of relating to others as tools to get us what we wanted. Here is our opportunity to evaluate the way we live, think and act.
64:13 The examination of our character is a daunting task. The authors suggest where we should begin. We must not be distracted by trying to soothe our damaged egos, build our self esteem or develop pride. A healthy self respect will come as a result of this work along with humility that produces self-worth based on fact rather than delusion or misplaced ideals. Recognition of who and what we really are, coupled with an effort to seek and do God's will, fills our lives with value and meaning replacing our prideful self-loathing and self-pity.
64:15 To hold a resentment is to re-feel the anger of a past event. Sometimes we will replay an argument in our minds. A conversation in which we felt we were slighted is replayed over and over and we imagine what we should have said in return. Perhaps we plan what we sill say the next time we encounter the offending person.
DEFINTION:
Resentment: to re-feel an injury or insult
64:17 The physical illness we suffer is our allergy to alcohol. The mental illness is our inability to stop drinking entirely. Our spiritual illness is our selfishness and self-centerdedness. The solutions to our problem comes when we overcome this spiritual malady.
64:19-20 The fourth step is simple, but the lack of willingness to follow directions is a common trait of alcoholics. Rather than tell us what we should do, the authors show us what they have done: "In delaing with resentments we set them on paper." If we desire the same results as the authors, we must be willing to follow their example. The first instruction for the fourth step is that we are to write our resentment down on paper.
The format for the resentment list of our fourth step is a four column table. The first three columns are illustrated in paragraph 65:5 and the fourth column is explained on 67:11-19.
To begin our fourth step all we need to do is write the name of someone at whom we have been angry or resentful. This is simple. We have all been angry at someone at one time or another. It is likely that we are currently holding grudges against several people. Perhaps we could start by listing our family members. Many of us harbor resentments at institutions such as the court systems, schools, our workplaces and of societal institutions such as marrage. The authors suggest that we also list these. Guiding principles we feel have been imposed upon us are another source of resentment and should be included in our list. We write down all those people, institutions or principles that readily come to mind. As we progress we add to this list any further resentment that we can recall.
64:21-22 The directions for the second column are simple; we write down why we were angry. As we develop insight, we will see that our interpretation of events is not always accurate. Many of us have found it helpful to list the facts and write only what actually happened rather than our interpretatoin. As an example we could write, "My spouse told me to slow down." This is what actually happened. An example of how we might interpret the events is as an attack upon our competency to control our actions. Our interpretation of the event should be saved for the third column, where we describe what in us was affected by the event.
65:3-4 We begin the third column of our resentment list by examining exactly how we are affected by the events in the second column. The authors give us a list of areas likely to be affected. It may halep to write one sentance for each area that is affected and elaborate a bit on each one. This examination helps us sort out why we are mad and enables us to develop insight. We begin to see why we feel and react the way we do.
65:5
The first three columsn of our resentment list are illustrated. There is a fourth colums that is not shown. That column is described later in the chapter. The three columns that we see here are roughly what our three columns will look like if we follow the direction of the authors. We have found a legal pad (8 1/2" x 14?) of paper works nicely when turned on its side so that it is longer than it is tall. Leave plenty of room for the fourth column.
65:6
Many of us have found it useful to begin with resentments that have lost some of their impact on us through the passage of time. When we are in the heat of a resentment we may hold on too strongly to our interpretations of events and our justifications for our feelings and actions. We practice on less immediate resentments and in this way gain the insight to accurately analzye our most current and significant resentments. If we feel an immediate need to address a current and troubling resentment, we should by all means proceed.
65:7
It does not matter how elequent we are or if our spelling is correct, all that matters is thoroughness and honesty. If we have not included all we need to, then we have not been thorough. If we have not told the truth,if we have embellished upon or left out important details, then we have not been honest. It does not matter what format we use as long as we are able to see the truth about ourselves.
One of AA's greatest strengths is that there is no dogma. How we do this does not matter. If we want to do it differently, we are free to. As long as we look at the areas suggested, we will obtain the same results as the authors.
65:8
This "careful consideration" refers to the first three columsn of our resentment list. We are going to learn a new and successful method of dealing with these resentments that incorporates asking for the help of God.
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 strenuous effort to face, and to be rid of, the things in Ourselves which had been blocking us.
64:2-3
Our liquor was but a symptom. So we had to get down to causes and conditions.
64:4
Therefore, we started upon a personal inventory.
64:10
If the owner of the business is to be successful, he cannot fool himself about values.
64:13
First, we searched out the flaws in our makeup which caused our failure.
64:15
Resentment is the "number one" offender.
DEFINTION:
Resentment: to re-feel an injury or insult
64:17
From it stem all forms of spiritual disease, for we have been not only mentally and physically ill, we have been spiritually sick.
64:19-20
In dealing with resentments, we set them on paper. We listed people, institutions or principles with whom we were angry.
The format for the resentment list of our fourth step is a four column table. The first three columns are illustrated in paragraph 65:5 and the fourth column is explained on 67:11-19.
To begin our fourth step all we need to do is write the name of someone at whom we have been angry or resentful. This is simple. We have all been angry at someone at one time or another. It is likely that we are currently holding grudges against several people. Perhaps we could start by listing our family members. Many of us harbor resentments at institutions such as the court systems, schools, our workplaces and of societal institutions such as marrage. The authors suggest that we also list these. Guiding principles we feel have been imposed upon us are another source of resentment and should be included in our list. We write down all those people, institutions or principles that readily come to mind. As we progress we add to this list any further resentment that we can recall.
64:21-22
We asked ourselves why we were angry. In most cases it was found that our self-esteem, our pocketbooks, our ambitions, our personal relationships (including sex), were hurt or threatened.
65:3-4
On our grudge list we set opposite each name our injuries. Was it our self-esteem, our security, our ambitions, our personal, or sex relations, which had been interfered with?
65:5
We were usually as definte as this example:
I'm resentful at:----------The Cause--------------Affects my:
Mr. Brown-----------His attention to my----------Sex relations
----------------------wife.------------------------Self-esteem (fear)
--------------------Told my wife of my-----------Sex relations
----------------------mistress.--------------------Self-esteem (fear)
--------------------Brown may get my job at-----Security.
----------------------the office.-------------------Self-esteem (fear)
Mrs. Jones----------She's a nut....she------------Personal relationship.
----------------------snubbed me. She------------Self-esteem (fear)
----------------------commited her husband
----------------------for drinking.
----------------------He's my friend.
----------------------She's a gossip.
My employer--------Unreasonable-unjust----------Self-esteem (fear)
----------------------..Overbearing..---------------Security
----------------------Threatens to fire
----------------------me for drinking
----------------------and padding my
----------------------expense account.
My wife-------------Misunderstands and----------Pride-Personal and
----------------------nags. Likes brown.----------sex relations
----------------------Wants house put in----------Security (fear)
----------------------her name.
I'm resentful at:----------The Cause--------------Affects my:
Mr. Brown-----------His attention to my----------Sex relations
----------------------wife.------------------------Self-esteem (fear)
--------------------Told my wife of my-----------Sex relations
----------------------mistress.--------------------Self-esteem (fear)
--------------------Brown may get my job at-----Security.
----------------------the office.-------------------Self-esteem (fear)
Mrs. Jones----------She's a nut....she------------Personal relationship.
----------------------snubbed me. She------------Self-esteem (fear)
----------------------commited her husband
----------------------for drinking.
----------------------He's my friend.
----------------------She's a gossip.
My employer--------Unreasonable-unjust----------Self-esteem (fear)
----------------------..Overbearing..---------------Security
----------------------Threatens to fire
----------------------me for drinking
----------------------and padding my
----------------------expense account.
My wife-------------Misunderstands and----------Pride-Personal and
----------------------nags. Likes brown.----------sex relations
----------------------Wants house put in----------Security (fear)
----------------------her name.
65:6
We went back through our lives.
65:7
Nothing counted but thoroughness and honesty.
One of AA's greatest strengths is that there is no dogma. How we do this does not matter. If we want to do it differently, we are free to. As long as we look at the areas suggested, we will obtain the same results as the authors.
65:8
When we were finished we considered it carefully.
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68:2-23
68:2-23
DEFINITION:
18----Paradoxically: apparently contradictory, i.e,. dependence upon God equals freedom and strength.
The clear-cut directions for the fears list of our fourth step are given here. Clearly, we are to write this list down. We add to the fears we idenitfied in our resentment list any other fears that we may have. The first column contains a descripton of our fear, e.g., "I am afraid of being alone." The second column contains the reason we have this fear and the third column contains the solution to our fear. The authors suggest a reason for our fears, which is a reliance upon our human resources rather than God.
We who have no experience with God working in our lives believe that our own human resources are the only power to which we have access. Our fear comes from the knowledge that our own power is often not enough. Some of our fears are instinctual, such as the fear of falling that we have from the time we are born. We learn some fears from experience. We expereience a negative result and we have faith that we will always expereince that same result. We may ask someone for help and be rejected, so we fear we will be rejected again. Fears such as this govern our actions. Some fears serve to keep us out of danger but when we are controlled by unreasonable fears we are not always free to act in our own best interests. This is a method of applying reason and the Power of God to our fears.
Source:
The Annotated AA Handbook
Frank D
We reviewed our fears thoroughly. We put them on paper, even though we had no resentment in connection 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 spirituality the way of weakness. Paradoxically, it is the way of strength. The verdict of the ages it 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 remover our fear and direct our attention to what He would have us be. At once, we commence to outgrow fear.
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 spirituality the way of weakness. Paradoxically, it is the way of strength. The verdict of the ages it 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 remover our fear and direct our attention to what He would have us be. At once, we commence to outgrow fear.
18----Paradoxically: apparently contradictory, i.e,. dependence upon God equals freedom and strength.
The clear-cut directions for the fears list of our fourth step are given here. Clearly, we are to write this list down. We add to the fears we idenitfied in our resentment list any other fears that we may have. The first column contains a descripton of our fear, e.g., "I am afraid of being alone." The second column contains the reason we have this fear and the third column contains the solution to our fear. The authors suggest a reason for our fears, which is a reliance upon our human resources rather than God.
We who have no experience with God working in our lives believe that our own human resources are the only power to which we have access. Our fear comes from the knowledge that our own power is often not enough. Some of our fears are instinctual, such as the fear of falling that we have from the time we are born. We learn some fears from experience. We expereience a negative result and we have faith that we will always expereince that same result. We may ask someone for help and be rejected, so we fear we will be rejected again. Fears such as this govern our actions. Some fears serve to keep us out of danger but when we are controlled by unreasonable fears we are not always free to act in our own best interests. This is a method of applying reason and the Power of God to our fears.
Source:
The Annotated AA Handbook
Frank D
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68:2, 3, 8, 10-12, 13, 18-21, 22, 23, 26
2 We look at our fears again. Many of the fears that control us are unreasonable. We have never applied reason to them. We adopted many of the ideas behind our fears prior to becoming mature aduts. This is our chance to re-evaluate our fears when we are sober adults.
3 By listing the fears taht we have, we develop the ability to identify the forces within us that drive us to act the way we do. Many of our less desirable reactions to life are the result of fears. We may treat our spouse badly because we fear they may leave us. We may avoid other people because we fear they may not life us. We may steal because we fear we may not be able to make it on our own. None of these methods of coping with life are entirely successful. By listing our fears, examing them in the light of our new way of life, and seeking help from God, we place ourselves in the position to begin to outgrow them.
8 Using bravado to cover up our fear and denying that we have it is one of the signs of fear causing us to act in foolish ways.
10-12 We adopted this new basis for our lives by making our third step decision.
This is a good example of exactly how to put our decision into action. Our old way was to rely solely on our own inner resources and coping skills we had developed over time. We either avoided the source of our fear or we denied having it and acted in an unsuccessful way to overcome it. Our new way to deal with our fear is to identify it, examine it and ask God to remove it. This way works. As we try it repeatedly on all our fears, we see for ourselves that it does work and we come to rely upon it.
13 The key word her is "do." Seeking to do God's will as we gain a thorough understanding of who and what we really are will produce in us the humility necessary to receive God's grace. We see that our problems are of our own making in our lives. God gives us the strength to meet life's difficulties when we are humble enough to ask for it.
18-21 Knowing that God will give us the strength to meet any of life's challenges gives us courage. When we relied solely on our own power, fear of failure would sometimes prevent us from even trying. When we are seeking to do God's will, we know even what seems to be failure will turn out for the best. We can learn and grow rather than have our self esteem destroyed by our failures.
22 This prayer is the key to overcoming our fears. Turning to God for help is the guiding principle of our new way of life. this prayer asking God to remove our fear is an important part of our new way of life. Rather than be driven by worrying about what we may lose or fail to gain for ourselves, we ask God to help shape our lives.
23 Our fears, based on self, no longer fit in our new lives. As we change the focus of what we desire in life from the satisfaction of our instinctual drives to a life based upon seeking God's will our fears seem to disappear. By relying upon our Higher Power, we find that our needs are met and that our wants change. Our self-centered fears of losing what we have and of not getting what we want lose their power over us.
26 How we best ensure sound judgement in the area of relationships with others is by following the authors' suggestions to avoid hysterical thinking or advice (70:2), seek the calm rational counsel of others (69:26), seek the guidance of God (69:18) and in the end let God be our judge (69:26).
Source:
The Annotated AA Handbook
Frank D
We reviewed our fears thoroughly.
3
We put them on paper, even though we had no resentment in connection with them.
8
When it made us cocky, it was worse.
10-12
For we are now on a different basis; the basics 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.
This is a good example of exactly how to put our decision into action. Our old way was to rely solely on our own inner resources and coping skills we had developed over time. We either avoided the source of our fear or we denied having it and acted in an unsuccessful way to overcome it. Our new way to deal with our fear is to identify it, examine it and ask God to remove it. This way works. As we try it repeatedly on all our fears, we see for ourselves that it does work and we come to rely upon it.
13
Just to the extent that we do as we think He would have us, and humbley rely on Him, does He enable us to match calamity with serenity.
18-21
All men of faith have courage. They trust their God. We never apologize for God. Instead we let Him demostrate, through us, what He can do.
22
We ask Him to remove our fear and direct our attention to what He would have us be.
23
At once, we comence to outgrow fear.
26
But above all, we tried to be sensible on this question.
Source:
The Annotated AA Handbook
Frank D
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68:24-70:16
68:24-70:16
--------------------------------------------------------------------------
The third area we focus on in our fourth step is sex. We continue the columnar format we learned in the resentment list. The direction to write this down is clear (69:15). The authors suggest the aspects of our sex lives we should concentrate on (69:10-14). We begin to practice spiritual principles in this area of our lives by asking for God's help (69:18).
--------------------------------------------------------------------------
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 procreation. 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 controversy. 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. Wehere had we been selfish, dishonest, or inconsiderate? 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 relations to this test---was it selfish or not? We asked God to mold our ideals and help us to live up to them. We remembered 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 willing 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 problem. 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 persons is often desirable, but we let God be the final judge. We realize that some people are as fanatical about sex as others are loose. We avoid hysterical thinking or advice.
Suppose we fall short of the chosen ideal and stumble? Does this mean we are going to get drunk? Some people tell us so. But this is only a half-truth. It depends on us and our motives. If we are sorry for what we have done, and have the honest desire to let God take us to better things, we believe we will be forgiven and will have learned our lesson. If we are not sorry, and our conduct continues to harm others, we are quite sure to drink. We are not theorizing. These are facts out of our experience.
To sum up about sex: we earnestly pray for the right ideal, for guidance in each questionable situation, for sanity, and for the strength to do the right thing. If sex is very troublesome, we throw ourselves the harder into helping others. We think of their needs and work for them. This takes us out of ourselves. It quiets the imperious urge, when to yield would mean heartache.
We reviewed our own conduct over the years past. Wehere had we been selfish, dishonest, or inconsiderate? 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 relations to this test---was it selfish or not? We asked God to mold our ideals and help us to live up to them. We remembered 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 willing 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 problem. 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 persons is often desirable, but we let God be the final judge. We realize that some people are as fanatical about sex as others are loose. We avoid hysterical thinking or advice.
Suppose we fall short of the chosen ideal and stumble? Does this mean we are going to get drunk? Some people tell us so. But this is only a half-truth. It depends on us and our motives. If we are sorry for what we have done, and have the honest desire to let God take us to better things, we believe we will be forgiven and will have learned our lesson. If we are not sorry, and our conduct continues to harm others, we are quite sure to drink. We are not theorizing. These are facts out of our experience.
To sum up about sex: we earnestly pray for the right ideal, for guidance in each questionable situation, for sanity, and for the strength to do the right thing. If sex is very troublesome, we throw ourselves the harder into helping others. We think of their needs and work for them. This takes us out of ourselves. It quiets the imperious urge, when to yield would mean heartache.
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69:5-6, 9, 10, 11, 12, 13, 14, 18, 19, 20-24
5-6 The authors do not speak to us from a moral hilltop. They do not assume to be empowered to judge us. This attitude can enable us to be useful to others when they come to us for advice. Regardless of our own beliefs in this matter, the spiritual solution is available to us to solve any problems we may have.
9 This book gives us specific answers to our questions about what we can do regarding our sex problems. The authors give us clear-cut directions on how to solve the sex problems in our lives by showing us precisely what they have done. If we are willing, we can follow the authors' example and find out how to solve our sex problems by accessing the power of God.
10 Once again, we search our past and reexamine each of our relationships. In doing so we recognize behaviors that we repeat, causing all of our relationships to end the same way. When laid out before us in black and white it is easier for us to determine if the way we have been living is working for us or not.
11 Our selfish and self-centered basis for life also affects our sex lives and relationships. We lie to and manipulate others to get our way. We disregard the best interests and well being of others. We cause great harm physically, mentally and spiritually to those we come in contact with.
12 We hurt those we have relationships with and also those around them in a widening ripple effect. The parents, siblings, children, future sex partners and spouses of those with whom we have had relationships may all feel the effects of the harm we have caused through our sex conduct.
13 We list each such instance where we feel our conduct has awakened these feelings in others. These feelings may arouse a desire to retaliate that is very hard to break free of and has destroyed many relationships.
14 Our new outlook upon life allows us to stop blaming others and see where we were at fault. The shortcomings listed in this paragraph are just a starting point. The more precise we can be when identifying our defects the better we will be at recognizing them when they appear. We have many defects of character that may be listed.
Our new outlook upon life opens our eyes to see what we should have doen in our relationships. We see the result of our being driven by our own selfish goals and what would have been best for each person involved. In this way we can begin to form guiding principles for our future conduct.
18 By making this prayer, we get to experience for ourselves the guidance and power of God. We abandon our old way of living and thinking. The new basis for our lives is to rely upon God. If we were able to live up to our ideals on our own, we probably would have. The prayer suggested here brings the power of God to bear upon our relationships and sex lives. This is a practical method and as we experience its effectiveness we develop faith that it will continue to work if we practice it.
19 As alcoholics, we may tend toward extremes. We are seeking balance in our lives. The two views cited here are extremes and should be avoided.
20-24 We are learning how to deal successfully with life's problems. The self-examination and reliance upon God's help that we practice in the fourth step, coupled with the actions suggested in the subsequent steps of this program, result in our being able to overcome difficulties that used to baffle us. This is a way of life that works.
Source:
The Annotated AA Handbook
Frank D
We want to stay out of this controversy. We do not want to be the arbiter of anyone's sex conduct.
9
What can we do about them?
10
We reviewed our own conduct over the years past.
11
Where had we been selfish, dishonest, or inconsiderate?
12
Whom had we hurt?
13
DId we unjustifiably arouse jealousy, suspicion or bitterness?
14
Where were we at fault, what should we have done instead?
Our new outlook upon life opens our eyes to see what we should have doen in our relationships. We see the result of our being driven by our own selfish goals and what would have been best for each person involved. In this way we can begin to form guiding principles for our future conduct.
18
We asked God to mold our ideals and help us to live up to them.
19
We remembered always that our sex powers were God-given, and therefore good, neither to be used lightly or selfishly nor to be despised and loathed.
20-24
Whatever our ideal turns out to be, we must be willing to grwo 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.
Source:
The Annotated AA Handbook
Frank D
Life the gift of recovery!
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71:1-3
1-3 The way that we become convinced of the ability of God to change our lives is by doing the things suggested in this program. When we experience for ourselves that this works to solve our problems, we acquire faith --- a reliance upon the power of God. It is our old ideas and attitudes about life, the symptoms of which are our defects of character, that stand in the way of our access to God. By swallowing and digesting big chunks of truth about ourselves, we are nourished and can grow.
We do not do our fourth step merely to gain self-knowledge. Self-knowledge will not solve our alcoholic problem (39:3). Our writting helps to clear away self-justification which allows us to honestly appraise our character. When combined with attempts to establish a relationship with God, it produces spiritual experience, experiences of God working in our lives. We may build upon this as we continue in this new way of life. Our purpse is to discover the obstacles in ourselves so that the grace of God can enter us and expel the obsession that compels us to drink.
Source:
The Annotated AA Handbook
Frank D.
We hope you are convinced now that God can remove whatever self-will has blocked you off from Him. If you have already made a decision, and an inventory of your grosser handicaps, you have made a good beginning. That being so you have swallowed and digested some big chunks of truth about yourself.
We do not do our fourth step merely to gain self-knowledge. Self-knowledge will not solve our alcoholic problem (39:3). Our writting helps to clear away self-justification which allows us to honestly appraise our character. When combined with attempts to establish a relationship with God, it produces spiritual experience, experiences of God working in our lives. We may build upon this as we continue in this new way of life. Our purpse is to discover the obstacles in ourselves so that the grace of God can enter us and expel the obsession that compels us to drink.
Source:
The Annotated AA Handbook
Frank D.
Life the gift of recovery!
Thread Starter
Join Date: Aug 2007
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Bill W. ruthlessly faced his sins 13:8
Bill learned of the physical component of alcoholism from Dr. Silkworth. He knew that when he drank he was unable to stop. All medical science could suggest to him was entire abstinence. Knowing through his own experience that it was impossible for him to remain abstinent, Bill felt that he was hopeless. Bill was presented with the solution to his alcoholism by Ebby T., an old school friend. Ebby showed Bill a program of action used by the Oxford group. Bill describes the ideas and attitudes he adopted and the techniques hae began to practice. The result was a deep and effective spiritual experience allowing Bill access to a Power sufficient to overcome his alcoholism
I ruthlessly faced my sins and became willing to have my new-found Friend take them away, root and branch.
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Bill W. made a list of people 13:11
Bill learned of the physical component of alcoholism from Dr. Silkworth. He knew that when he drank he was unable to stop. All medical science could suggest to him was entire abstinence. Knowing through his own experience that it was impossible for him to remain abstinent, Bill felt that he was hopeless. Bill was presented with the solution to his alcoholism by Ebby T., an old school friend. Ebby showed Bill a program of action used by the Oxford group. Bill describes the ideas and attitudes he adopted and the techniques hae began to practice. The result was a deep and effective spiritual experience allowing Bill access to a Power sufficient to overcome his alcoholism
We made a list of people I had hurt or toward whom I felt resentment.
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Required for success 25:4
This program works. We may apply it to our lives if we choose to. Should we desire to give the AA program a try, this paragraph lists a few of the requirements for success.
Almost none of us liked the self-searching, the leveling of our pride, the confession of shortcomings which the process requires for its successful consummation.
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Searching and fearless moral inventory 59:11
Here the program of action is laid out for us to examine. If we have taken the first two steps toward recovery, we can now decide whether we want to continue. To go on as we have been, or to accept a way of life based on the conscious awareness of the existence of God, what is our choice to be?
Awakening spiritually does not stop us from being human. At times we willfully disregard the will of our Higher Power. We try to apply these principles in every area of our lives, but being human we sometimes fall short. The benefits of trying to lead a spiritually based life are so great that we return to the path as soon as we recognize the errors of our ways. As we progress spiritually, the time we spend in the darkness of self-will lessons and the time we spend in the Sunlight of the Spirit lengthens.
Made a searching and fearless moral inventory of ourselves.
Awakening spiritually does not stop us from being human. At times we willfully disregard the will of our Higher Power. We try to apply these principles in every area of our lives, but being human we sometimes fall short. The benefits of trying to lead a spiritually based life are so great that we return to the path as soon as we recognize the errors of our ways. As we progress spiritually, the time we spend in the darkness of self-will lessons and the time we spend in the Sunlight of the Spirit lengthens.
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63:18-64:1 This is precise, specific and clear-cut direction for when to begin our fourth step. We follow our third step decision "at once" with our fourth step. Procrastination will leave us blocked from the Power we need.
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 strenuous effort to face, and to be rid of, the things in Ourselves which had been blocking us.
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64:2-3 Our drinking and the unmanageability of our lives are symptoms of the fundamental defects of our character. If our problems in life were caused by drinking, then they would go away once we stopped drinking. The improvement in our lives resulting from abstinence is likely a temporary respite if we fail to address the things in us that block us off from our Higher Power.
Our liquor was but a symptom. So we had to get down to causes and conditions.
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64:4 The fourth step is a technique by which we identify the aspects of our characters that block us off from God. During our fourth step, we learn methods of accessing the power of God to accomplish things that we have been unable to accomplis for ourselves.
Therefore, we started upon a personal inventory.
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64:10 We have fooled ourselves about the value of the principles by which we now live. Many of us tell lies hoping to make ourselves more attractive to other people. Rather than helping to build close relationships with these people our lies separate us from them. We developed many of our methods of relating to others as tools to get us what we wanted. Here is our opportunity to evaluate the way we live, think and act.
If the owner of the business is to be successful, he cannot fool himself about values.
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64:13 The examination of our character is a daunting task. The authors suggest where we should begin. We must not be distracted by trying to soothe our damaged egos, build our self esteem or develop pride. A healthy self respect will come as a result of this work along with humility that produces self-worth based on fact rather than delusion or misplaced ideals. Recognition of who and what we really are, coupled with an effort to seek and do God's will, fills our lives with value and meaning replacing our prideful self-loathing and self-pity.
First, we searched out the flaws in our makeup which caused our failure.
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64:15 To hold a resentment is to re-feel the anger of a past event. Sometimes we will replay an argument in our minds. A conversation in which we felt we were slighted is replayed over and over and we imagine what we should have said in return. Perhaps we plan what we sill say the next time we encounter the offending person.
DEFINTION:
Resentment: to re-feel an injury or insult
Resentment is the "number one" offender.
DEFINTION:
Resentment: to re-feel an injury or insult
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64:17 The physical illness we suffer is our allergy to alcohol. The mental illness is our inability to stop drinking entirely. Our spiritual illness is our selfishness and self-centeredness. The solutions to our problem comes when we overcome this spiritual malady.
From it stem all forms of spiritual disease, for we have been not only mentally and physically ill, we have been spiritually sick.
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64:19-20 The fourth step is simple, but the lack of willingness to follow directions is a common trait of alcoholics. Rather than tell us what we should do, the authors show us what they have done: "In delaing with resentments we set them on paper." If we desire the same results as the authors, we must be willing to follow their example. The first instruction for the fourth step is that we are to write our resentment down on paper.
The format for the resentment list of our fourth step is a four column table. The first three columns are illustrated in paragraph 65:5 and the fourth column is explained on 67:11-19.
To begin our fourth step all we need to do is write the name of someone at whom we have been angry or resentful. This is simple. We have all been angry at someone at one time or another. It is likely that we are currently holding grudges against several people. Perhaps we could start by listing our family members. Many of us harbor resentments at institutions such as the court systems, schools, our workplaces and of societal institutions such as marrage. The authors suggest that we also list these. Guiding principles we feel have been imposed upon us are another source of resentment and should be included in our list. We write down all those people, institutions or principles that readily come to mind. As we progress we add to this list any further resentment that we can recall.
In dealing with resentments, we set them on paper. We listed people, institutions or principles with whom we were angry.
The format for the resentment list of our fourth step is a four column table. The first three columns are illustrated in paragraph 65:5 and the fourth column is explained on 67:11-19.
To begin our fourth step all we need to do is write the name of someone at whom we have been angry or resentful. This is simple. We have all been angry at someone at one time or another. It is likely that we are currently holding grudges against several people. Perhaps we could start by listing our family members. Many of us harbor resentments at institutions such as the court systems, schools, our workplaces and of societal institutions such as marrage. The authors suggest that we also list these. Guiding principles we feel have been imposed upon us are another source of resentment and should be included in our list. We write down all those people, institutions or principles that readily come to mind. As we progress we add to this list any further resentment that we can recall.
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64:21-22 The directions for the second column are simple; we write down why we were angry. As we develop insight, we will see that our interpretation of events is not always accurate. Many of us have found it helpful to list the facts and write only what actually happened rather than our interpretation. As an example we could write, "My spouse told me to slow down." This is what actually happened. An example of how we might interpret the events is as an attack upon our competency to control our actions. Our interpretation of the event should be saved for the third column, where we describe what in us was affected by the event.
We asked ourselves why we were angry. In most cases it was found that our self-esteem, our pocketbooks, our ambitions, our personal relationships (including sex), were hurt or threatened.
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65:3-4 We begin the third column of our resentment list by examining exactly how we are affected by the events in the second column. The authors give us a list of areas likely to be affected. It may halep to write one sentance for each area that is affected and elaborate a bit on each one. This examination helps us sort out why we are mad and enables us to develop insight. We begin to see why we feel and react the way we do.
On our grudge list we set opposite each name our injuries. Was it our self-esteem, our security, our ambitions, our personal, or sex relations, which had been interfered with?
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