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entirely ready to have God remove all these defects of character."
"This is the Step that separates the men from the boys."
So declares a well-loved clergyman who happens to be one
of A.A.'s greatest friends. He goes on to explain that any
person capable of enough willingness and honesty to try
repeatedly Step Six on all his faults--without any reservations
whatever--has indeed come a long way spiritually, and is
therefore entitled to be called a man who is sincerely trying
to grow in the image and likeness of his own Creator.
course, the often disputed question of whether God can--and
will, under certain conditions--remove defects of character
will be answered with a prompt affirmative by almost any
A.A. member. To him, this proposition will be no theory
at all; it will be just about the largest fact in his life.
He will usually offer his proof in a statement like this:
I was beaten, absolutely licked. My own willpower just wouldn't
work on alcohol. Change of scene, the best efforts of family,
friends, doctors, and clergymen got no place with my alcoholism.
I simply couldn't stop drinking, and no human being could
seem to do the job for me. But when I became willing to
clean house and then asked a Higher Power, God as I understood
Him, to give me release, my obsession to drink vanished.
It was lifted right out of me." In A.A. meetings all
over the world, statements just like this are heard daily.
It is plain for everybody to see that each sober A.A. member
has been granted a release from this very obstinate and
potentially fatal obsession. So in a very complete and literal
way, all A.A.'s have "become entirely ready" to
have God remove the mania for alcohol from their lives.
And God has proceeded to do exactly that.
been granted a perfect release from alcoholism, why then
shouldn't we be able to achieve by the same means a perfect
release from every other difficulty or defect? This is a
riddle of our existence, the full answer to which may be
only in the mind of God. Nevertheless, at least a part of
the answer to it is apparent to us.
men and women pour so much alcohol into themselves that
they destroy their lives, they commit a most unnatural act.
Defying their instinctive desire for self-preservation,
they seem bent upon self-destruction. They work against
their own deepest instinct. As they are humbled by the terrific
beating administered by alcohol, the grace of God can enter
them and expel their obsession. Here their powerful instinct
to live can cooperate fully with their Creator's desire
to give them new life. For nature and God alike abhor suicide.
most of our other difficulties don't fall under such a category
at all. Every normal person wants, for example, to eat,
to reproduce, to be somebody in the society of his fellows.
And he wishes to be reasonably safe and secure as he tries
to attain these things. Indeed, God made him that way. He
did not design man to destroy himself by alcohol, but He
did give man instincts to help him to stay alive. It is
nowhere evident, at least in this life, that our Creator
expects us fully to eliminate our instinctual drives. So
far as we know, it is nowhere on the record that God has
completely removed from any human being all his natural
most of us are born with an abundance of natural desires,
it isn't strange that we often let these far 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.
we ask, God will certainly forgive our derelictions. But
in no case does He render us white as snow and keep us that
way without our cooperation. That is something we are supposed
to be willing to work toward ourselves. He asks only that
we try as best we know how to make progress in the building
Step Six--"Were entirely ready to have God remove all
these defects of character"--is A.A.'s way of stating
the best possible attitude one can take in order to make
a beginning on this lifetime job. This does not mean that
we expect all our character defects to be lifted out of
us as the drive to drink was. A few of them may be, but
with most of them we shall have to be content with patient
improvement. The key words "entirely ready" underline
the fact that we want to aim at the very best we know or
many of us have this degree of readiness? In an absolute
sense practically nobody has it. The best we can do, with
all the honesty that we can summon, is to try to have it.
Even then the best of us will discover to our dismay that
there is always a sticking point, a point at which we say,
"No, I can't give this up yet." And we shall often
tread on even more dangerous ground when we cry, "This
I will never give up!" Such is the power of our instincts
to overreach themselves. No matter how far we have progressed,
desires will always be found which oppose the grace of God.
who feel they have done well may dispute this, so let's
try to think it through a little further. Practically everybody
wishes to be rid of his most glaring and destructive handicaps.
No one wants to be so proud that he is scorned as a braggart,
nor so greedy that he is labeled a thief. No one wants to
be angry enough to murder, lustful enough to rape, gluttonous
enough to ruin his health. No one wants to be agonized by
the chronic pain of envy or to be paralyzed by sloth. Of
course, most human beings don't suffer these defects at
these rock-bottom levels.
who have escaped these extremes are apt to congratulate
ourselves. Yet can we? After all, hasn't it been self-interest,
pure and simple, that has enabled most of us to escape?
Not much spiritual effort is involved in avoiding excesses
which will bring us punishment anyway. But when we face
up to the less violent aspects of these very same defects,
then where do we stand?
we must recognize now is that we exult in some of our defects.
We really love them. Who, for example, doesn't like to feel
just a little superior to the next fellow, or even quite
a lot superior? Isn't it true that we like to let greed
masquerade as ambition? To think of liking lust seems impossible.
But how many men and women speak love with their lips, and
believe what they say, so that they can hide lust in a dark
corner of their minds? And even while staying within conventional
bounds, many people have to admit that their imaginary sex
excursions are apt to be all dressed up as dreams of romance.
anger also can be very enjoyable. In a perverse way we can
actually take satisfaction from the fact that many people
annoy us, for it brings a comfortable feeling of superiority.
Gossip barbed with our anger, a polite form of murder by
character assassination, has its satisfactions for us, too.
Here we are not trying to help those we criticize; we are
trying to proclaim our own righteousness.
gluttony is less than ruinous, we have a milder word for
that, too; we call it "taking our comfort." We
live in a world riddled with envy. To a greater or less
degree, everybody is infected with it. From this defect
we must surely get a warped yet definite satisfaction. Else
why would we consume such great amounts of time wishing
for what we have not, rather than working for it, or angrily
looking for attributes we shall never have, instead of adjusting
to the fact, and accepting it? And how often we work hard
with no better motive than to be secure and slothful later
on-- only we call that "retiring." Consider, too,
our talents for procrastination, which is really sloth in
five syllables. Nearly anyone could submit a good list of
such defects as these, and few of us would seriously think
of giving them up, at least until they cause us excessive
people, of course, may conclude that they are indeed ready
to have all such defects taken from them. But even these
people, if they construct a list of still milder defects,
will be obliged to admit that they prefer to hang on to
some of them. Therefore, it seems plain that few of us can
quickly or easily become ready to aim at spiritual and moral
perfection; we want to settle for only as much perfection
as will get us by in life, according, of course, to our
various and sundry ideas of what will get us by. So the
difference between "the boys and the men" is the
difference between striving for a self-determined objective
and for the perfect objective which is of God.
will at once ask, "How can we accept the entire implication
of Step Six? Why--that is perfection!" This sounds
like a hard question, but practically speaking, it isn't.
Only Step One, where we made the 100 percent admission we
were powerless over alcohol, can be practiced with absolute
perfection. The remaining eleven Steps state perfect ideals.
They are goals toward which we look, and the measuring sticks
by which we estimate our progress. Seen in this light, Step
Six is still difficult, but not at all impossible. The only
urgent thing is that we make a beginning, and keep trying.
we would gain any real advantage in the use of this Step
on problems other than alcohol, we shall need to make a
brand new venture into open-mindedness. We shall need to
raise our eyes toward perfection, and be ready to walk in
that direction. It will seldom matter how haltingly we walk.
The only question will be "Are we ready?"
again at those defects we are still unwilling to give up,
we ought to erase the hard-and-fast lines that we have drawn.
Perhaps we shall be obliged in some cases still to say,
"This I cannot give up yet...," but we should
not say to ourselves, "This I will never give up!"
dispose of what appears to be a hazardous open end we have
left. It is suggested that we ought to become entirely willing
to aim toward perfection. We note that some delay, however,
might be pardoned. That word, in the mind of a rationalizing
alcoholic, could certainly be given a long term meaning.
He could say, "How very easy! Sure, I'll head toward
perfection, but I'm certainly not going to hurry any. Maybe
I can postpone dealing with some of my problems indefinitely."
Of course, this won't do. Such a bluffing of oneself will
have to go the way of many another pleasant rationalization.
At the very least, we shall have to come to grips with some
of our worst character defects and take action toward their
removal as quickly as we can.
moment we say, "No, never!" our minds close against
the grace of God. Delay is dangerous, and rebellion may
be fatal. This is the exact point at which we abandon limited
objectives, and move toward God's will for us.
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