Chapter 53

(I would like to take a break from writing philosophy, as it is extremely difficult and time consuming to think out. Here is a nice chapter written in very relaxed language to express some important views in theology)

According to the great theologians, the cardinal (which is a theological term meaning “important” or “key”) virtues for everyone are prudence (using practical common sense to think out what you are doing), temperance (going the right length with your pleasures), justice (fairness to others), and fortitude (strength of mind that enables you to endure pain or encounter danger). If we seek to grow spiritually, we must pursue these virtues and ask for God’s help.

Your biological life was derived from your parents, and so in a sense, you are only maintaining a life that was given to you. If you do not feed your body, or in some way neglect its upkeep, it will wither away. In the same way, your spirit life was given to you by God, and so you are only maintaining a spirit life that was freely given to you. If you do not manage your spirit life, it will also wither away and become unproductive and barren. When it comes to living a life in loving obedience to moral principles (or virtues), everyone needs to be reminded far more often than they need to be instructed. At base, most of us know what we should do; we just have difficulty doing it.

If we know there is a moral government over men, it follows there must be a Moral Ruler to administer that government, and of course that ruler is God. Moral laws are given to regulate the conduct of men in their relations both to God and to one other. And coming from so high a source (nothing is higher than God), we may feel confident they would be in perfect harmony with the eternal principles of right, that have their basis in the nature of God, and their expression in the revelation of His will, and their authority in His absolute sovereignty. From all this, we may know that morality is clothed with the infinite authority that belongs to the Sovereign Ruler of the universe.

Chapter 52

Formal deductive reasoning is analytic by nature. Though complex, it contains no new information, it simply rearranges what we already know; which is to say the conclusions implicitly follow necessarily from the premises. In some instances a simple analysis is not objectively valid and for that reason it cannot imitate superior logic. Thus we find ourselves involved in a difficulty which did not originally present itself within our normally recognized sphere of validity.

We are not barred from appealing to ultimate truth. It remains doubtful whether my project of thought has in every respect gone beyond the former conditions of normal sensibilities that correspond to the collective unity of thought shared by most people. I recognize that we do of course make use of a great number of empirical impressions without any use of deduction, with actions simply being a dissent from experience.

I find an extended range of practical application with the functions and orders of those mental powers which help differentiate the question of right from the question of fact, which is directly contemporaneous with the certainty we associate with formal logic. It is to me then, understanding, judgment, and reasoning that is entirely consistent without being derived from experience. If we are in possession of disagreeing conceptions that are not objectively valid and thus do not belong to the logic of truth, this should be of such a nature as a simple phenomena that would be without significance or be rejected as only a change in quantity, not in quality.

Chapter 51

If you want to develop sustainable movement in your life, you are obligated to apply an arduous determination of the mind. This movement must be perceptually specified without resistive hostility to foreign impressions that might enable you to hope for greater success. You should, however, carefully and inexorably apply yourself solely to the pursuit of truth that cannot easily exchange its proper function from the laws of correct thinking that govern it.

I have learned that if you are too easily seduced into confessing your own ignorance before going through a true exercise of a methodical elucidation, you may sell yourself short and unknowingly enter a mock contest in which no victor is ever crowned with permanent possession. If you combine the elements of all your knowledge without yielding to spontaneity in the production of conceptions, you can enjoy nothing but the purest form of thought.

Chapter 50

Albert Einstein (perhaps the smartest man who ever lived aside from Isaac Newton) once said, “Imagination is more important than knowledge. Knowledge is limited. Imagination encircles the world.” Of course I agree with Einstein and would even like to go a step further to suggest if you blend imagination with knowledge, you get art. Modern art can take many clever forms and is rarely appreciated, especially if it is complex or abstract. There are, of course, a great many reasons for this –not the least of which is that most people are simply not willing to invest any effort to understand the artist or his motives and purposes.

In one sense, as a reader of my writings, you are viewing my personal artwork in the form of words, which upon closer examination, can be clearly seen as a formulation of my ideas and theoretical viewpoints. At no point have I made any suggestion that my views were necessary accoutrements to a successful program of recovery, in the same way that an artist would never suggest his particular painting fully represented all there would be to see or appreciate in the art-world. One primary reason my art (or, what you would see as my “book”) is deep, complex, and sometimes abstract is that I seek to stimulate the minds of my readers in a way that forces them to ponder and reflect on matters affecting us all –in a very broad sense. I consider my readers to be important, and I want to bring them value and make their time investment in reading this worthwhile.

In order to appreciate my book, it is interesting to know how much effort goes into all this, for example: Chapter 49 took me about 7 hours to write, as I had to think extremely hard and consider many possible objections and potentialities… not to mention, I revised it about 5 times to amend my grammatical mistakes and so on. Much of what you read here has taken me YEARS to think out, and I am finally getting all this knowledge out of my head and “onto paper” so I can pass it on. Many of my thoughts are very deep, so if you read it too quickly, you will miss it... read all of this very slowly and let it sink in. Overall, my book (you see the chapters posted here on this blog as I write them) is coming along just fine quite frankly, and I am thoroughly enjoying the exercise of writing it.

Many books have been written on the subject of recovery, but none quite like this. As I have stated before, a reader of my writings will be taken on a fully encompassing intellectual joyride all over creation with no particular rhyme or reason. Consider it an exercise. We all know that in order to achieve results from physical exercise, we must push ourselves beyond our normal limits… this makes us grow. Well the same principle applies with the mind: If you want it to grow, you need to exert, strive, groan, and push forward toward the objective of receiving benefit. The worst that could happen would be that you learn a few new ideas that could be helpful. Now that’s not so bad is it?

Chapter 49

In this chapter, you will find one of my brief attempts at philosophy as a layman. I would like to discuss the perfect ideal of wisdom and virtuousness as being our chief and essential prototype, and see if this leads us to rational faith in God through simple deductive logic governed by our ability to reason.

Perfect virtue and wisdom in their purest form are ideals. At any time, we are free to use this standard of perfection to reform ourselves without pretentiousness. We are, however, bound to confess the impactful measurement that our pragmatic elements of pain and pleasure impose on this ideal as a reliable motive source; otherwise it could fully govern our moral actions without difficulty. And accordingly we would recognize any abstraction from the pursuit of this ideal as contradictory to the sum of all possibilities. It is necessary to possess a knowledge of all that is possible within our power despite an awareness of our deficiencies, as this ideal is the only proper indefectible absoluteness.

In and through it, the ideal is the correct and highest prototype of all things, and an incongruous detraction from it could be considered little more than an illogical division between competing forms of false reality. We may discover that any demotion of the highest presentment of truth to our minds that has a connection to a possible perfected experience would be the source of a problematic illusion, and could even be treated as a phenomenon peculiar to the human mind. In consideration of our sinful nature, this would not be unpredictable.

We are free to choose our interpretations and opinions of reality, but we are not free to choose the facts that govern our reality. We might rightly presuppose this homogeneous nature of things as primitive and thus, original. Since there cannot be an infinite regression of causation, there has to be an original cause; thus, anything truly original befittingly originates from God. Consequently, the only deduction we are left with cannot be considered as anything other than an aggregate of the highest reality, the sum total of all possibilities filtered through the limited power and understanding granted us by God.

This is all so palpably correct, seemingly simple, and even intuitive. It is at least quite clear that our intuition to this standard of correctness and perfection, which is only possible by our capacity to receive clear directives from God, should resign itself upon the faculty of sensation. We now have proof of the nature of empirical intuition from an undeviating certainty outside ourselves, which is yet another design clue God left for us leading right back to Him. This then characterizes a peculiar nature of the origin of knowledge, intuition, reason, pragmatism, and the other various kinds of certitude available to us. We do not enlarge, but rather disfigure ourselves when we lose sight of our respective limits; however, we are rather foolish not to aspire toward the perfect ideal set before us and within us.

Chapter 48

(here is a chapter written in painful simplicity to appeal to a broad audience)

It is important that we (in recovery) do a daily moral inventory. Since it is clear we are to ASPIRE toward an ideal of goodness (despite our incapability to achieve that perfect ideal), I would now like to examine some of our God-given faculties of the soul that empower us to make such progress.

The first empowering faculty we possess is consciousness, which enables us to know ourselves as distinct from other people. By this we recognize our thoughts, feelings, and actions –what we know, think, and feel. Another faculty of the soul is reason, which enables us to discover truth, acquire knowledge, and to form opinions or judgments. Reason enables us to manage our life skillfully and to pursue happiness successfully. Under the guidance of reason, a man will act intelligently and responsibly. Another empowering faculty of the soul is willpower, which enables us to choose or refuse -to do this or that. Willpower enables us, at least to the extent of our natural strength and capability (which is suspended in active addiction), to do as we please. Willpower qualifies a man as an independent agent, free to act voluntarily to do as he sees fit. One last faculty of the soul is our emotional nature, which is indeed quite a great power (though if it is unchecked, emotions can be dangerously treacherous). Our emotions include such feelings as love, happiness, desire, joy, anger, sadness, envy, hatred, selfishness, covetousness, and greed. We must control our emotions because they are the moving forces of our soul; they impel us to action.

We are also given a transcendent moral faculty, or a sense of right and wrong. Our moral sensibilities enable us to judge whether a human action deserves to be approved and rewarded or reprimanded and punished. The sense of moral obligation that we all feel moves our conscience and willpower to act upon our emotions which then positions our actions and determines our life results. Do you see the connection? All of our faculties seamlessly work in harmony to produce either good or bad, and the choice is up to us individually.

The next obvious (and simple) question may be: What then qualifies an action as either good or bad? Actions are either good or bad, depending on the qualities found in them. Qualities that make an action good are willing obedience to rightful authority, truthfulness, honesty, unselfishness, love, charity, and so on. The qualities that make an action bad are the very opposite of those just mentioned such as disobedience, untruthfulness, dishonesty, selfishness, hatred, greediness, and so on.

Though it is easy to notice a logical relationship between all our God-given faculties of the soul, doing the right thing is seldom easy. An easy trap we all quickly fall into is pride, vanity, and covetousness. To covet means to desire too strongly what belongs to another. Not only are we to watch our thoughts that we may think no evil, but we must also watch our desires that we may wish for nothing beyond what we may justly obtain. This practice is quite difficult, to say the least, but is required of us nonetheless.

Chapter 47

Sometimes a wise, quiet, humble leader will restrain his use of power for the good of others. A leader of this type would focus on the provision of intellectual stimulation to responsibly empower those around him and he would also try to set an example by doing what is right. It may be difficult to discern and isolate motives for this degree of constraint in the expression of ideas; though a true leader does what he knows is right despite an immediate ability to understand or appreciate the reasons why it is right.

Any expression of ideas exercises a definite influence upon the audience. One train of thought is almost always followed by its contradiction, and no feature known to our reasoning ability is immune to this. The term regression can be fairly applied to any process by which we submit to a selective interweaving of unconstructive fundamentals maladapted for the transformation of hope into certainty. I believe we should always move forward. The only time it is necessary to renounce all claims to the restitution of logical thought processes may be when the means of expression are regarded as meager in comparison with the health and happiness of those to whom it applies. The person is always more important than the idea.

Good ideas and thoughts should proceed with tolerable frequency in a normal method of presentation, and should not be guided or influenced by fear or intimidation. The common and easily accessible forms of expressing disagreement, if unchecked by wisdom, serve the purposes of representing impulses. Conceptions which stand in opposition to one another should eventually yield to an ideal of loving acceptance, tolerance, and love.

Everyone has a tendency to see the world and others only through their own needs. Here is another thought: In the business world, it is well known that a man with an obsession has very little sales resistance –and a similar principle here applies in recovery. Anyone who is obsessed with the veracity and proclamation of his own ideas at the expense of others has very little sales resistance to unrighteousness.

Chapter 46

Since it is thoughts that occupy the space in your head (so to speak), this is where the center of your life is. If you have a disproportionate number of negative thoughts in your mind, the few good thoughts you do have will get easily brushed aside (for some odd reason) in favor of a mental state that begs to be “medicated” in order to relieve the “pain.” Negative emotions will also influence your moods and then cause your actions to vary widely with no good direction. So, if you do not carefully manage and control your thoughts, you cannot control your behavior –or life.

One way you can control your thoughts is to detach yourself from them occasionally, think before you act, and try not to react to negativity. Remember that you do not have to act on every impulse, and are better off slowing down and progressing in the way you know you should. This takes patience, courage, character, and experience. The battle is in your head, because that is what controls you –always be mindful of this.

Another helpful tactic to control your thoughts is to recognize and isolate defective, cynical ruminations about life and ask God to help you see things differently. Since you will act on your thoughts, identify and rid yourself of the defective ones –because defective thoughts lead to defective behaviors. Do not let an unhealthy desire become a fire. Instead of regularly inviting foulness into your mind, try being more open-minded and allow fresh, new, healthy ideas to come in instead. This may take great courage, but is well worth the cost (of pride).

I see no good reason to excitedly revel in ignorance or spiritual immaturity and obsessively attract others to follow that path. There is a pathway to Godly wisdom, and each of us can discover it on our own –gently, lovingly, slowly, and kindheartedly. We are all capable of imagining acts of Christian loving-kindness, and that is the class of thoughts I want floating around inside my head today.

Chapter 45

The question may be asked, is AA (Alcoholics Anonymous) a true and legally valid form of “Group Therapy?” The official answer is, of course, NO. To be even more specific, AA group members (including sponsors) are not licensed therapists, the groups are not granted any state license, the groups have no legal surveillance, the groups are not given any clinical or hospital supervision, and accordingly there are no legal remedies to manage charges that could arise from malpractice, negligence, or wrongful guidance. And to be even more specific (and technical), any AA Group member that is not a licensed therapist is forbidden (ethically and legally) to provide personal psychological or therapeutic advice to anyone for any reason, even if well-intentioned.

An authentic and legally valid “Group Therapy” setting involves an educated, legally licensed therapist who interviews and screens the group participants in advance, leads the group direction and discussion topics, and requires a pre-set number of mandated group sessions. The goal of this therapy is to generate psychological insight and provide helpful instruction to assist behavioral changes in all group members. In this type of setting there is typically an avoidance of any discussion of spirituality, God, religion, or anything of the sort –and more of a focus on the psychology of change (which is helpful to anyone suffering from sensitive or traumatic issues). Anyone in recovery from drugs and/or alcohol will GREATLY benefit from this highly structured form of treatment in addition to regular attendance in AA meetings.

Now this brings up my next point: Is there any similarity or overlap between traditional Group Therapy sessions and AA meetings? The answer is, of course, sometimes yes. An AA Group, however, starts and ends every meeting with a prayer, reads “steps” to connect with God, and is specifically designed to urge all members to rely upon “a Power greater than themselves” to relieve their destructive alcoholic obsessions. AA is a spiritual program designed to lead attendees to a belief in a loving God and seeks to help members “clear away the wreckage” of their past rather than psycho-analyze it. AA Groups have no official leader (other than the chairperson who simply reads off the spiritual creeds), and as such, are not designed to be therapeutic in nature.

The Big Book of AA is about morals and spirituality, plain and simple. AA Group members share “their experience, strength, and hope” after “having had a spiritual awakening as a result of these steps” in order to “stay sober and help other alcoholics achieve sobriety.” AA meetings are about a spiritual program of recovery, NOT therapy, and when the lines are crossed, it creates problems. There is a danger in Group Therapy posing as an AA Meeting and vice-versa, though they are extremely similar in nature, because each has its place.

Chapter 44

The Bible passage from Matthew 7:1-2 states “Do not judge, or you too will be judged. For in the same way you judge others, you will be judged, and with the measure you use, it will be measured to you.” (NIV) There is a critically important characteristic within the proper interpretation of this passage, and generally there are a great many misunderstandings correlated with the proper exercise of its implication. The most common misuse of this teaching is to believe passing judgment of any sort is unacceptable and we should all just do whatever we think is right. That would be a false belief.

In Strong’s Concordance we find the word “judge” can also be translated as “condemn.” Since we are incapable of seeing another person’s heart, we are not to “play god” and condemn or “judge” the other person. The inculcation to be cognizant of our own weaknesses and need for humility is clear; however, we are in NO WAY to be indulgent and tolerant of immorality, depravity, or wickedness in ourselves or others.

Jesus warns us not to judge someone else’s sin when our own sin is even worse… this is a warning against hypocrisy –which is not tolerated by God. The Bible teaches us to learn wisdom and practice discernment though, and there are instances in which we are to avoid certain people because their behavior could unfavorably influence us. If we see another person in the wrong, we are to respectfully point out the truth to them in love, with the hope they will change. The Bible says plainly what we are to do in 2 Timothy 4:2 “...correct, rebuke, and encourage –with great patience and careful instruction.” (NIV)

(implication = the act of implying // inculcation = to teach and impress with frequent repetitions // cognizant = knowledgeable of something especially through personal experience

Chapter 43

(In response to suggestions, I have decided to include definitions to difficult words in parenthesis as opposed to eliminating them. Always remember to embrace learning and seek to expand your vocabulary.)

One must have the inimical experience of belief in falsehood before he can have the thrill of liberation from its stranglehold on his potential. Each of us has a potential to lead. Any wholehearted disinterest in the abrogation of moral indecency should be vigorously overcome if one seeks to aspire to quality leadership. One key to release a world of untapped capability within each of us is to overcome the pathologically stupid insistence to justify undeveloped self-awareness. (inimical = being unpleasant often by reason of hostility / abrogation = formal act of putting an end to)

That being said, I would like now to examine a little closer some ideas related to effective leadership, as this character development is required of everyone in recovery. How can we ask someone a question expressing appreciative inquiry? If we ask every question beginning with a positive presumption that the other person is alive with endless creative and constructive capacity, how can we use this in order to help steer the answers we know they need in order to help them grow?

I have decided to give a quick outline of my tips for success in this chapter. You will notice I suggest a change from the inside-out, rather than the contrary. Here is my short (and simple) list of how to sow seeds of leadership that reap rewards:

1. Let others know of your intentions and invite feedback on how well you are achieving your goals (don’t forget to actually set goals).

2. When you encounter a problem of any sort, move into problem-solving mode instead of looking to blame others for what went wrong.

3. Honor the confidence of another person. Remember that it only takes one incident of passing along confidential information that can result in a permanent loss of trust by the person whose confidence was violated.

4. Maintain a high level of integrity and reliability. Build a reputation for doing what you know is morally right in spite of consequences.

5. Tell the truth, especially on yourself. Let others know how you’re doing and what you’re thinking.

6. Make trust pay, in terms of receiving rewards. Trust needs to be seen as a way of gaining advantage. Never forget that which gets rewarded gets repeated (this applies to everyone and everything).

7. Keep your behavior consistent with your intentions, or “practice what you preach,” and of course help others do the same –without being quick and eager to judge their shortcomings (as this reveals pride and reflects spiritual immaturity).

Chapter 42

What makes the process of recovery singularly difficult is that you must hold your spiritual ground against hostile forces which seek to hide and even nullify their very existence. The disheartening expansion of trained ignorance and incorrect thinking involves power struggles that can be seen or unseen, and can be obnoxiously unpleasant at times. I am, however, forced to pick up on these endless variations of disrespect as nothing at all new in the fiery posturing of these agitations. Often we must courteously listen with disinterested attention in order to validate the other person and their seemingly useless viewpoint.

My myriad thought processes are derived from what is called meta-analysis, which can also be referred to as a quantitative and qualitative synthesis of studies. I have learned though that deep thinking creates isolation, but does not a bit of detachment from his audience allow a philosopher to think freely? Through much toil, I have gained theoretical posturing which is not arbitrary, but rather is my source of optimism, potential, and hope. It is important to understand that potential points beyond itself, and accordingly this is the source of hope.

I do recognize we are subject to many temptations, not the least of which is vanity. But despite every effort to pervert my way of thinking, I will resist the easy answers. I shall continue forward against all odds and accomplish what others view as rubbish but what I recognize as a fuller and more complete life. Historically speaking, men who always think they are right have led to wars, slavery, persecutions, racism, chauvinism… and even today we are not free from its gravitational attraction. So all in all, I shall remain humble and teachable, and I urge others to do the same.

Chapter 41

Even though unguided introspection may yield unnecessary or unconsciously premeditated self-criticism, I still notice it as an unavoidable and elemental advantage to self-awareness if done carefully. It is, however, not enough to effect lasting change. If an addict can be induced to abandon his self-criticism and to pursue the trains of thought which are yielded by concentrating his attention on the more significant matter of an observer’s opinion to the causes of his behavior, more progress can be achieved. By following the conclusions of an honest appraisal, the deductions that may be a consequence of its invariable success should successfully disrupt the destructive patterns and hidden psychological associations that accompany any desire for continued substance abuse.

Any inexorable, obstinate, incongruously self-deprecating admittance of character defects unaccompanied by an urgent action plan for immediate change should be considered as worthless rubbish and indistinct fancies. Once an addict is made aware of the disadvantage in overlooking a vigorous action plan of self-reformation and is holding onto any conception of negative experience which appears confused and meaningless to his memory –and still does nothing, this then satisfies the requirements of inadequate and even derisory self-contentment. (inexorable = not to be persuaded or moved / incongruously = inconsistent within itself / deprecating = to express disapproval of / derisory = pathetically small and scornfully sarcastic)

There is no question that part of the treatment process for an addict should include long-term group psychotherapy (and/or AA meetings) to help address the following typical personality muddles: rebellion, disorderly conduct, defiance, apostasy, hostility, and general moral lawlessness. All in all, there is personal work required on the part of the individual (though not exclusively), the group, and God. I believe no time should be wasted projecting, blaming, or accusing other people or circumstances for our problems, as this is a waste of life. And quality of time is our only common commodity. It has been said that time = life; therefore, waste your time and consequently waste your life. The converse is also true –master your time and accordingly master your life.

Chapter 40

It may be a huge step to help an addict see how positive outcomes to behaviors closely aligned with spiritual principles are useful, beneficial, preferable, and desirable; however, it may prove difficult to identify and isolate the personal logic used to justify an unconscious willingness to suffer. Though this may be due to a wide variety of misplaced psychological incentives, an addict is perfectly willing to suffer for reasons of at least some significant private values connected with self preservation. The irony here is that the symptom or solution of chemical abuse achieves the opposite end-result. Because of the dual nature of chemicals used as a preventative to pain or a celebration of the absence of pain, an addict learns that drugs are the cure-all. The medicine that cures, in this case, becomes the poison that kills.

Sometimes the delusion of a power position in being a victim is thought to deserve special consideration and may be carefully, yet unconsciously safeguarded against loss; therefore, it may be difficult to achieve an initial breakthrough. I believe an initial treatment approach can simply be asking the addict to envision what a life would look like in the absence of drug use by merely calling upon common sense. Is it possible to learn or visualize life operating any other way? Since we can only do what we have learned how to do, are you teachable? Here we want to identify the apparent personal values, judgments, and convictions that argue against spiritual principles and direct a new life movement.

Curiously enough, addiction is a disease that has foundations resulting from our habits of thought, feeling, and action. I believe it is helpful to attain a complete mastery of ideas linked to the use of drugs and alcohol as inflicting physical damage that must be interrupted, though this knowledge is not to be relied upon as a cure, nor is the disease concept to be used as an excuse for continued drug abuse.

Chapter 39

Perhaps the greatest literature ever written on the process of recovery from alcohol (and drugs) is the great book Alcoholics Anonymous. One teaching from the book explains that alcoholism (which is a form of addiction) is but a symptom of many deeper lying issues. It also popularized the disease concept of addiction (which was a topic already being seriously discussed among medical professionals at the time), and it helped pave the way for millions to recover. (*special note* If one reads this book through the lens of Christianity, all of its contents open up clearly –and it can function as highly effective witnessing tool used to lead others to an understanding of salvation through faith in God with the subsequent pursuit of spiritual ideals.)

On the matter of symptoms: In the realm of psychology, it is understood that symptoms are chosen without conscious realization on the part of the sufferer; similarly, the symptom would lose its compelling value and significance as an alibi or excuse if truly exposed, understood, and treated. It is important to note here that true and effective understanding of the correlation between cause and symptom will elude an addict in the absence of total and brutal honesty. The symptom (alcohol and drug abuse) as a physical behavior is part of the addict’s general procession of life movement consistent with his unconscious (or conscious) striving toward a subjectively conceived goal, and often he is unaware of it being a faulty guiding characteristic.

We all have the same types of problems: how to earn a living, how to make and keep friends, how to find mates, how to cope with loss… And each of us has a solution to these problems that we answer according to our own perspective and notions. In recovery, we learn how to address and change our faulty solutions. An addict must understand that his symptom (alcohol or drug use) has served as a personal solution to what was perceived as an unsolvable problem. Once the addict understands that his symptom is his own creation that has functioned as a faulty solution, he is free to reconsider, reorient his life, and retrain himself according to known, proven, spiritual principles.

A tremendous feeling of relief may be felt once the addict is permitted to realize that his symptom no longer functions as a necessity or purpose in the pursuit of his new life-plan. He is now liberated to choose and act according to God’s revealed plan for his life. But this is only the beginning.

Chapter 38

The biggest trap anyone can fall into that prevents success is FEAR (fear of the unknown, fear of failure, fear of success, fear of pain, fear of rejection…). Overcoming fear is a major obstacle for most, but like anything, it is easier to conquer if approached a little bit at a time. Consider the analogy of a weightlifter who desires to lift heavy but can only handle small dumbbells right now –well, you have to start somewhere and at least you’re taking action, so just remember to lift a little more than you did last time and –walla, you’re making progress.

Sometimes people procrastinate and put off till tomorrow what should be done today. Remember that the road to “someday” leads to a town called “nowhere.” How can you get started? Make a decision… right now, to change, and make measurable progress in your life every day. I am now purposefully (and simply) writing in very universal platitudes in an effort to appeal to those who wish to overcome life problems other than just drugs and alcohol.

Sometimes people have no idea what they want, and when they do know what they want, they do nothing about it. Others take action and get easily discouraged with little or no immediate results. Do your actions always work out? No, of course not –many people fail far more often than they succeed. But the key is –keep on trying. Knowledge is not power in and of itself, it only has the potential for power if used properly and accompanied by action.

Here is the pathway to success, God’s way, beautifully laid out for us in the Bible in 2 Peter 1:5-8 “…make every effort to add to your faith goodness; and to goodness, knowledge; and to knowledge, self-control; and to self-control, perseverance; and to perseverance, godliness; and to godliness, brotherly kindness; and to brotherly kindness, love. For if you possess these qualities in increasing measure, they will keep you from being ineffective and unproductive in your knowledge of our Lord Jesus Christ.” (NIV) For after all, being productive and useful in the Kingdom of God is our ultimate success.

Chapter 37

Many of the choices we have made in our lives have consequences we would rather live without. That which is a mistake is simply the awareness of a choice we would rather not have made –in light of the regrettable outcome. There is no need to project the responsibility of our choices onto anyone or anything but ourselves. Once we are unbound and self-aware, we are free to choose our response with its attendant consequences –both good and bad.

If you become aware of a potential problem, not correcting yourself is a mistake of an order of magnitude that leads to self-delusion, rationalization (which is telling rational lies), justification, and the general acceptance of a state of inadequate weakness. In Galatians 5:1 we find this message "It is for freedom that Christ has set us free. Stand firm, then, and do not let yourselves be burdened again by a yoke of slavery." (NIV)

While we are free to choose our response and actions, we are not exculpated from the natural consequences of those actions. This is an area governed by the Law of Human Nature (or Moral Law…). Here is a vivid example from the natural world: We can react to overwhelming stress in our lives by diving in front of a steaming locomotive train raging down the tracks, but we cannot separate the consequence of that train splattering us apart. Here is another thought: When we can faithfully drive a car down a good road following a great road map, why would we purposefully put a blindfold on while driving and ask for forgiveness when we wreck into a tree (over and over…). Once again, what we need to know is quite simple and intuitive, but not easy. I am grateful God’s mercy knows no bounds.

We say the Serenity Prayer and ask for elevated acceptance of others, relief from being judgmental, and the courage to change. What do we have to gain then from confessing other people’s sins? Though it is a very natural character trait for an addict to project, we are required to resist this impulse as it is useless and destructive. Let us focus our efforts on the things we CAN change, and DO something. We can be more resolute, more diligent, more creative, and more positive.