Made a searching and fearless moral inventory of ourselves.
– Step Four of Alcoholics Anonymous
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. Our liquor was but a symptom. So we had to get down to causes and conditions. Therefore, we started upon a personal inventory. This was Step Four.
A business which takes no regular inventory usually goes broke. Taking a commercial inventory is a fact-finding and a fact-facing process. It is an effort to discover the truth about the stock-intrade. One object is to disclose damaged or unsalable goods, to get rid of them promptly and without regret. If the owner of the business is to be successful, he cannot fool himself about values. We did exactly the same thing with our lives. We took stock honestly. First, we searched out the flaws in our make-up which caused our failure. Being convinced that self, manifested in various ways, was what had defeated us, we considered its common manifestations.
Resentment is the “number one’’ offender. It destroys more alcoholics than anything else. From it stem all forms of spiritual disease, for we have been not only mentally and physically ill, we have been spiritually sick. When the spiritual malady is overcome, we straighten out mentally and physically. In dealing with resentments, we set them on paper. We listed people, institutions or principles with whom we were angry. We asked ourselves why we were angry. In most cases it was found that our self-esteem, our pocketbooks, our ambitions, our personal relationships (including sex) were hurt or threatened. So we were sore. We were “burned up.’’
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?
We were usually as definite as this example:
I’m resentful at: The Cause Affects my: Mr. Brown His attention to my wife.
Told my wife of my mistress.
Brown may get my job at the officeSex relations, Self-esteem (fear)
Sex relations, Self-esteem (fear)
Security, Self-esteem (fear)Mrs. Jones She’s a nut – she snubbed me.
She committed her husband for drinking.
He’s my friend.
She’s a gossip.Personal relationshipt, self-esteem (fear) My employer Unreasonable – unjust – overbearing – threatens to fire me for drinking and padding my expense account. Self-esteem (fear), security My wife Misunderstands and nags. Likes Brown. Wants house put in her name. Pride – personal sex relations – security (fear) We went back through our lives. Nothing counted but thoroughness and honesty. When we were finished we considered it carefully. The first thing apparent was that this world and its people were often quite wrong. To conclude that others were wrong was as far as most of us ever got. The usual outcome was that people continued to wrong us and we stayed sore.
Sometimes it was remorse and then we were sore at ourselves. But the more we fought and tried to have our own way, the worse matters got. As in war, the victor only seemed to win. Our moments of triumph were short-lived.
It is plain that a life which includes deep resentment leads only to futility and unhappiness. To the precise extent that we permit these, do we squander the hours that might have been worth while. But with the alcoholic, whose hope is the maintenance and growth of a spiritual experience, this business of resentment is infinitely grave. We found that it is fatal. For when harboring such feelings we shut ourselves off from the sunlight of the Spirit. The insanity of alcohol returns
and we drink again. And with us, to drink is to die.If we were to live, we had to be free of anger. The grouch and the brainstorm were not for us. They may be the dubious luxury of normal men, but for alcoholics these things are poison.
We turned back to the list, for it held the key to the future. We were prepared to look at it from an entirely different angle. We began to see that the world and its people really dominated us. In that state, the wrong-doing of others, fancied or real, had power to actually kill. How could we escape? We saw that these resentments must be mastered, but how? We could not wish them away any more than alcohol.
This was our course: We realized that the people who wronged us were perhaps spiritually sick.Though we did not like their symptoms and the way these disturbed us, they, like ourselves, were sick too. We asked God to help us show them the same tolerance, pity, and patience that we would cheerfully grant a sick friend. When a person offended we said to ourselves, “This is a sick man. How can I be helpful to him? God save me from being angry. Thy will be done.’’
We avoid retaliation or argument. We wouldn’t treat sick people that way. If we do, we destroy our chance of being helpful. We cannot be helpful to all people, but at least God will show us how to take a kindly and tolerant view of each and every one.
Referring to our list again. Putting out of our minds the wrongs others had done, we resolutely looked for our own mistakes. Where had we been selfish, dishonest, self-seeking and frightened? Though a situation had not been entirely our fault, we tried to disregard the other person involved entirely. Where were we to blame? The inventory was ours, not the other man’s. When we saw our faults we listed them.
We placed them before us in black and white. We admitted our wrongs honestly and were willing to set these matters straight.Notice that the word “fear’’ is bracketed alongside the difficulties with Mr. Brown, Mrs. Jones, the employer, and the wife. This short word somehow touches about every aspect of our lives. It was an evil and corroding thread; the fabric of our existence was shot through with it. It set in motion trains of circumstances which brought us misfortune we felt we didn’t deserve. But did not we, ourselves, set the ball rolling? Sometimes we think fear ought to be classed with stealing. It
seems to cause more trouble.We reviewed our fears thoroughly. We put them on paper, even though we had no resentment in connection with them. We asked ourselves why we had them. Wasn’t it because self-reliance failed us? Selfreliance 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 is that faith means courage. All men of faith have courage. They trust their God. We never apologize for God. Instead we let Him demonstrate, through us, what He can do. We ask Him to remove our fear and direct our attention to what He would have us be. At once, we commence to outgrow fear.
Now about sex. Many of us needed an overhauling there. But above all, we tried to be sensible on this question. It’s so easy to get way off the track. Here we find human opinions running to extremes—absurd extremes, perhaps. One set of voices cry that sex is a lust of our lower nature, a base necessity of 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. Where 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 relation to this test—was it selfish or not? We asked God to mold our ideals and help us to live up to them. We 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 on 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.
If we have been thorough about our personal inventory, we have written down a lot. We have listed and analyzed our resentments. We have begun to comprehend their futility and their fatality. We have commenced to see their terrible destructiveness. We have begun to learn tolerance, patience and good will toward all men, even our enemies, for we look on them as sick people. We have listed the people we have hurt by our conduct, and are willing to straighten out the past if we can.
In this book you read again and again that faith did for us what we could not do for ourselves. 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.
– Big Book, Pages 64-71
Creation gave us instincts for a purpose. Without them we wouldn’t be complete human beings. If men and women didn’t exert themselves to be secure in their persons, made no effort to harvest food or construct shelter, there would be no survival. If they didn’t reproduce, the earth wouldn’t be populated. If there were no social instinct, if men cared nothing for the society of one another, there would be no society. So these desires—for the sex relation, for material and emotional security, and for companionship —are perfectly necessary and right, and surely God-given.
Yet these instincts, so necessary for our existence, often far exceed their proper functions. Powerfully, blindly, many times subtly, they drive us, dominate us, and insist upon ruling our lives. Our desires for sex, for material and emotional security, and for an important place in society often tyrannize us. When thus out of joint, man’s natural desires cause him great trouble, practically all the trouble there is.
No human being, however good, is exempt from these troubles. Nearly every serious emotional problem can be seen as a case of misdirected instinct. When that happens, our great natural assets, the instincts, have turned into physical and mental liabilities.
Step Four is our vigorous and painstaking effort to discover what these liabilities in each of us have been, and are. We want to find exactly how, when, and where our natural desires have warped us. We wish to look squarely at the unhappiness this has caused others and ourselves. By discovering what our emotional deformities are, we can move toward their correction. Without a willing and persistent effort to do this, there can be little sobriety or contentment for us. Without a searching and fearless moral inventory, most of us have found that the faith which really works in daily living is still out of reach.
Before tackling the inventory problem in detail, let’s have a closer look at what the basic problem is. Simple examples like the following take on a world of meaning when we think about them. Suppose a person places sex desire ahead of everything else. In such a case, this imperious urge can destroy his chances for material and emotional security as well as his standing in the community. Another may develop such an obsession for financial security that he wants to do nothing but hoard money. Going to the extreme, he can become a miser, or even a recluse who denies himself both family and friends.
Nor is the quest for security always expressed in terms of money. How frequently we see a frightened human being determined to depend completely upon a stronger person for guidance and protection. This weak one, failing to meet life’s responsibilities with his own resources, never grows up. Disillusionment and helplessness are his lot. In time all his protectors either flee or die, and he is once more left alone and afraid.
We have also seen men and women who go powermad, who devote themselves to attempting to rule their fellows. These people often throw to the winds every chance for legitimate security and a happy family life. Whenever a human being becomes a battleground for the instincts, there can be no peace.
But that is not all of the danger. Every time a person imposes his instincts unreasonably upon others, unhappiness follows. If the pursuit of wealth tramples upon people who happen to be in the way, then anger, jealousy, and revenge are likely to be aroused. If sex runs riot, there is a similar uproar. Demands made upon other people for too much attention, protection, and love can only invite domination or revulsion in the protectors themselves—two emotions quite as unhealthy as the demands which evoked them. When an individual’s desire for prestige becomes uncontrollable, whether in the sewing circle or at the international conference table, other people suffer and often revolt. This collision of instincts can produce anything from a cold snub to a blazing revolution. In these ways we are set in conflict not only with ourselves, but with other people who have instincts, too.
Alcoholics especially should be able to see that instinct run wild in themselves is the underlying cause of their destructive drinking. We have drunk to drown feelings of fear, frustration, and depression. We have drunk to escape the guilt of passions, and then have drunk again to make more passions possible. We have drunk for vainglory—that we might the more enjoy foolish dreams of pomp and power.
This perverse soul-sickness is not pleasant to look upon. Instincts on rampage balk at investigation. The minute we make a serious attempt to probe them, we are liable to suffer severe reactions.
If temperamentally we are on the depressive side, we are apt to be swamped with guilt and self-loathing. We wallow in this messy bog, often getting a misshapen and painful pleasure out of it. As we morbidly pursue this melancholy activity, we may sink to such a point of despair that nothing but oblivion looks possible as a solution. Here, of course, we have lost all perspective, and therefore all genuine humility. For this is pride in reverse. This is not a moral inventory at all; it is the very process by which the depressive has so often been led to the bottle and extinction.
If, however, our natural disposition is inclined to selfrighteousness or grandiosity, our reaction will be just the opposite. We will be offended at A.A.’s suggested inventory. No doubt we shall point with pride to the good lives we thought we led before the bottle cut us down. We shall claim that our serious character defects, if we think we have any at all, have been caused chiefly by excessive drinking.
This being so, we think it logically follows that sobriety – first, last, and all the time — is the only thing we need to work for. We believe that our one-time good characters will be revived the moment we quit alcohol. If we were pretty nice people all along, except for our drinking, what need is there for a moral inventory now that we are sober?
We also clutch at another wonderful excuse for avoiding an inventory. Our present anxieties and troubles, we cry, are caused by the behavior of other people—people who really need a moral inventory. We firmly believe that if only they’d treat us better, we’d be all right. Therefore we think our indignation is justified and reasonable—that our resentments are the “right kind.” We aren’t the guilty ones. They are!
At this stage of the inventory proceedings, our sponsors come to the rescue. They can do this, for they are the carriers of A.A.’s tested experience with Step Four. They comfort the melancholy one by first showing him that his case is not strange or different, that his character defects are probably not more numerous or worse than those of anyone else in A.A. This the sponsor promptly proves by talking freely and easily, and without exhibitionism, about his own defects, past and present. This calm, yet realistic, stocktaking is immensely reassuring. The sponsor probably points out that the newcomer has some assets which can be noted along with his liabilities. This tends to clear away morbidity and encourage balance. As soon as he begins to be more objective, the newcomer can fearlessly, rather than fearfully, look at his own defects.
The sponsors of those who feel they need no inventory are confronted with quite another problem. This is because people who are driven by pride of self unconsciously blind themselves to their liabilities. These newcomers scarcely need comforting. The problem is to help them discover a chink in the walls their ego has built, through which the light of reason can shine.
First off, they can be told that the majority of A.A. members have suffered severely from self-justification during their drinking days. For most of us, self-justification was the maker of excuses; excuses, of course, for drinking, and for all kinds of crazy and damaging conduct. We had made the invention of alibis a fine art. We had to drink because times were hard or times were good. We had to drink because at home we were smothered with love or got none at all. We had to drink because at work we were great successes or dismal failures. We had to drink because our nation had won a war or lost a peace. And so it went, ad infinitum.
We thought “conditions” drove us to drink, and when we tried to correct these conditions and found that we couldn’t to our entire satisfaction, our drinking went out of hand and we became alcoholics. It never occurred to us that we needed to change ourselves to meet conditions, whatever they were.
But in A.A. we slowly learned that something had to be done about our vengeful resentments, self-pity, and unwarranted pride. We had to see that every time we played the big shot, we turned people against us. We had to see that when we harbored grudges and planned revenge for such defeats, we were really beating ourselves with the club of anger we had intended to use on others. We learned that if we were seriously disturbed, our first need was to quiet that disturbance, regardless of who or what we thought caused it.
To see how erratic emotions victimized us often took a long time. We could perceive them quickly in others, but only slowly in ourselves. First of all, we had to admit that we had many of these defects, even though such disclosures were painful and humiliating. Where other people were concerned, we had to drop the word “blame” from our speech and thought. This required great willingness even to begin. But once over the first two or three high hurdles, the course ahead began to look easier. For we had started to get perspective on ourselves, which is another way of saying that we were gaining in humility.
Of course the depressive and the power-driver are personality extremes, types with which A.A. and the whole world abound. Often these personalities are just as sharply defined as the examples given. But just as often some of us will fit more or less into both classifications. Human beings are never quite alike, so each of us, when making an inventory, will need to determine what his individual character defects are. Having found the shoes that fit, he ought to step into them and walk with new confidence that he is at last on the right track.
Now let’s ponder the need for a list of the more glaring personality defects all of us have in varying degrees. To those having religious training, such a list would set forth serious violations of moral principles. Some others will think of this list as defects of character. Still others will call it an index of maladjustments. Some will become quite annoyed if there is talk about immorality, let alone sin. But all who are in the least reasonable will agree upon one point: that there is plenty wrong with us alcoholics about which plenty will have to be done if we are to expect sobriety, progress, and any real ability to cope with life. To avoid falling into confusion over the names these defects should be called, let’s take a universally recognized list of major human failings—the Seven Deadly Sins of pride, greed, lust, anger, gluttony, envy, and sloth. It is not by accident that pride heads the procession. For pride, leading to self-justification, and always spurred by conscious or unconscious fears, is the basic breeder of most human difficulties, the chief block to true progress. Pride lures us into making demands upon ourselves or upon others which cannot be met without perverting or misusing our God-given instincts. When the satisfaction of our instincts for sex, security, and society becomes the sole object of our lives, then pride steps in to justify our excesses.
All these failings generate fear, a soul-sickness in its own right. Then fear, in turn, generates more character defects. Unreasonable fear that our instincts will not be satisfied drives us to covet the possessions of others, to lust for sex and power, to become angry when our instinctive demands are threatened, to be envious when the ambitions of others seem to be realized while ours are not. We eat, drink, and grab for more of everything than we need, fearing we shall never have enough. And with genuine alarm at the prospect of work, we stay lazy. We loaf and procrastinate, or at best work grudgingly and under half steam.
These fears are the termites that ceaselessly devour the foundations of whatever sort of life we try to build. So when A.A. suggests a fearless moral inventory, it must seem to every newcomer that more is being asked of him than he can do. Both his pride and his fear beat him back every time he tries to look within himself. Pride says, “You need not pass this way,” and Fear says, “You dare not look!” But the testimony of A.A.’s who have really tried a moral inventory is that pride and fear of this sort turn out to be bogeymen, nothing else. Once we have a complete willingness to take inventory, and exert ourselves to do the job thoroughly, a wonderful light falls upon this foggy scene.
As we persist, a brand-new kind of confidence is born, and the sense of relief at finally facing ourselves is indescribable. These are the first fruits of Step Four.
By now the newcomer has probably arrived at the following conclusions: that his character defects, representing instincts gone astray, have been the primary cause of his drinking and his failure at life; that unless he is now willing to work hard at the elimination of the worst of these defects, both sobriety and peace of mind will still elude him; that all the faulty foundation of his life will have to be torn out and built anew on bedrock. Now willing to commence the search for his own defects, he will ask, “Just how do I go about this? How do I take inventory of myself?”
Since Step Four is but the beginning of a lifetime practice, it can be suggested that he first have a look at those personal flaws which are acutely troublesome and fairly obvious. Using his best judgment of what has been right and what has been wrong, he might make a rough survey of his conduct with respect to his primary instincts for sex, security, and society. Looking back over his life, he can readily get under way by consideration of questions such as these:
When, and how, and in just what instances did my selfish pursuit of the sex relation damage other people and me? What people were hurt, and how badly? Did I spoil my marriage and injure my children? Did I jeopardize my standing in the community? Just how did I react to these situations at the time? Did I burn with a guilt that nothing could extinguish? Or did I insist that I was the pursued and not the pursuer, and thus absolve myself? How have I reacted to frustration in sexual matters?When denied, did I become vengeful or depressed? Did I take it out on other people? If there was rejection or coldness at home, did I use this as a reason for promiscuity?
Also of importance for most alcoholics are the questions they must ask about their behavior respecting financial and emotional security. In these areas fear, greed, possessiveness, and pride have too often done their worst. Surveying his business or employment record, almost any alcoholic can ask questions like these: In addition to my drinking problem, what character defects contributed to my financial instability? Did fear and inferiority about my fitness for my job destroy my confidence and fill me with conflict? Did I try to cover up those feelings of inadequacy by bluffing, cheating, lying, or evading responsibility? Or by griping that others failed to recognize my truly exceptional abilities? Did I overvalue myself and play the big shot? Did I have such unprincipled ambition that I doublecrossed and undercut my associates? Was I extravagant? Did I recklessly borrow money, caring little whether it was repaid or not? Was I a pinch penny, refusing to support my family properly? Did I cut corners financially? What about the “quick money” deals, the stock market, and the races? Businesswomen in A.A. will naturally find that many of these questions apply to them, too. But the alcoholic housewife can also make the family financially insecure. She can juggle charge accounts, manipulate the food budget, spend her afternoons gambling, and run her husband into debt by irresponsibility, waste, and extravagance.
But all alcoholics who have drunk themselves out of jobs, family, and friends will need to cross-examine themselves ruthlessly to determine how their own personality defects have thus demolished their security.
The most common symptoms of emotional insecurity are worry, anger, self-pity, and depression. These stem from causes which sometimes seem to be within us, and at other times to come from without. To take inventory in this respect we ought to consider carefully all personal relationships which bring continuous or recurring trouble. It should be remembered that this kind of insecurity may arise in any area where instincts are threatened. Questioning directed to this end might run like this: Looking at both past and present, what sex situations have caused me anxiety, bitterness, frustration, or depression? Appraising each situation fairly, can I see where I have been at fault? Did these perplexities beset me because of selfishness or unreasonable demands? Or, if my disturbance was seemingly caused by the behavior of others, why do I lack the ability to accept conditions I cannot change? These are the sort of fundamental inquiries that can disclose the source of my discomfort and indicate whether I may be able to alter my own conduct and so adjust myself serenely to self-discipline.
Suppose that financial insecurity constantly arouses these same feelings. I can ask myself to what extent have my own mistakes fed my gnawing anxieties. And if the actions of others are part of the cause, what can I do about that? If I am unable to change the present state of affairs, am I willing to take the measures necessary to shape my life to conditions as they are? Questions like these, more of which will come to mind easily in each individual case, will help turn up the root causes.
But it is from our twisted relations with family, friends, and society at large that many of us have suffered the most. We have been especially stupid and stubborn about them. The primary fact that we fail to recognize is our total inability to form a true partnership with another human being. Our egomania digs two disastrous pitfalls. Either we insist upon dominating the people we know, or we depend upon them far too much. If we lean too heavily on people, they will sooner or later fail us, for they are human, too, and cannot possibly meet our incessant demands. In this way our insecurity grows and festers. When we habitually try to manipulate others to our own willful desires, they revolt, and resist us heavily. Then we develop hurt feelings, a sense of persecution, and a desire to retaliate. As we redouble our efforts at control, and continue to fail, our suffering becomes acute and constant. We have not once sought to be one in a family, to be a friend among friends, to be a worker among workers, to be a useful member of society. Always we tried to struggle to the top of the heap, or to hide underneath it.
This self-centered behavior blocked a partnership relation with any one of those about us. Of true brotherhood we had small comprehension. Some will object to many of the questions posed, because they think their own character defects have not been so glaring. To these it can be suggested that a conscientious examination is likely to reveal the very defects the objectionable questions are concerned with. Because our surface record hasn’t looked too bad, we have frequently been abashed to find that this is so simply because we have buried these self same defects deep down in us under thick layers of self-justification. Whatever the defects, they have finally ambushed us into alcoholism and misery.
Therefore, thoroughness ought to be the watchword when taking inventory. In this connection, it is wise to write out our questions and answers. It will be an aid to clear thinking and honest appraisal. It will be the first tangible evidence of our complete willingness to move forward.
– Twelve Steps and Twelve Traditions, Chapter 4
Questions:
With which people, institutions, and principles am I angry? Why am I angry, what was done to cause the anger? Was it my self-esteem, my security, my ambitions, my personal, or sex relations that had been interfered with? Where have I been selfish, dishonest, self seeking, frightened, inconsiderate? Which of these caused me to do what I did, or caused me to want to hold on to the old resentment?
With which people, institutions, and principles am I fearful? What are they going to do to me? Am I going to lose something material, or lose face, lose a relationship, or job? What part of self is affected – is it my self-esteem, my security, my ambitions, my personal, or sex relations that have been threatened? Where have I been selfish, dishonest, self seeking, frightened, inconsiderate? Which of these caused me to do what I did, or caused me to want to hold on to the old fear? Has self-reliance failed me?
Whom did I hurt with my sex conduct? Which part of self caused me to do what I did – social instinct, security instinct, sex instinct? Where have I been selfish, dishonest, self-seeking, frightened, inconsiderate? Which of these caused me to do what I did and to harm another?
What are my greatest assets?
For each character defect identified, could it become an asset if it were right-sized? Is it a rational fear if right-sized?
For each experience in my past that I have identified my part, what is my plan for doing differently in the future? How would my hero have handled it?
Inventories:
Suggestion: Focus on your Assets as well as your Defects. List potential solutions. ‘Live in the solution, not the problem’ ‘Your inventory should heal you, not depress you.’ ‘Factfinding, not faultfinding’. ‘Moral inventory, not immoral inventory.’ ‘If you focus on problems, problems become bigger – if you focus on solutions, problems become smaller.’
Internet Search for ‘AA Step Four Template‘
Internet Search for ‘AA Step Four Worksheet‘
Media:
(Podcast) Father Bill Wigmore: AA Originals: Step Four – How the Pioneers Did Inventory
Youtube Search: ‘AA Step Four Speakers’
