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Unity Institute
Unity and the Twelve Step Model: A Theological Comparison
Terry Murray
Lyceum 2010
2
Introduction
The intention of this paper is to do a comparison between the theology of Unity’s basic
teachings and the twelve steps as expressed specifically through the literature of Alcoholics
Anonymous. Although there are several hundred twelve step programs now in operation
around the globe, the original twelve step model was created specifically for the use of
Alcoholics Anonymous. There is no doubt that people benefit from the literature created for
Overeaters Anonymous, Narcotics Anonymous, Alanon and all of the other twelve step
groups that exist. For ease and clarity within this particular document however, the focus
will remain on AA’s basic literature, the Big Book (the common nickname) of “Alcoholics
Anonymous.”
There is an abundance of literature to choose from in Unity as well, yet the focus of this
paper will be upon the teachings from three specific groups: the writings of Charles and
Myrtle Fillmore, cofounders of Unity and their contemporaries; Eric Butterworth, one of the
most popular authors of the Unity movement; and material created and taught within the
most recent decade of the Unity movement. There will be a determined attempt to compare
and contrast particular steps within the twelve step model with each of the particular
principles of the commonly accepted Five Basic Principles of Unity.
Many Unity ministers and laypeople have some hesitancy about twelve step programs
because they don’t see how the twelve step philosophy fits into the theology of Unity. In
Unity we believe that God lives in, through and as us, so how can anyone truly claiming their
divinity say such things as “I am powerless” over anything? How can anyone who believes
that “There is only One Presence and One Power, God the Good, Omnipotent” use the I AM
statement to make such a claim for powerlessness and still be in integrity?
3
Conversely, twelve step members are drawn to Unity churches and teachings in great
numbers. More members of AA than of other twelve step programs will likely be seen in a
Unity church on any given Sunday morning. In all likelihood, that correlates directly with
the number of members of AA in relationship to other twelve step programs. At the printing
of the Fourth Edition of the book Alcoholics Anonymous in 2001, there were an estimated
two million members worldwide. Several of the students currently enrolled in Unity
Institute’s masters and certificate programs are now or previously have been regular
members of Alcoholics Anonymous.
It’s an interesting dichotomy that twelve step members find Unity’s teachings to be so
attractive, yet Unity ministers and members are often taken aback by the twelve step model.
The Reverend Paul Hasselbeck, Dean of Unity’s Spiritual Enrichment Education Program,
made this statement about Alcoholics Anonymous; “That’s a terrible theology.” In
comparing Unity and the twelve step model, there will be an attempt to address a few
questions that this sort of attitude brings up. Is the twelve step model a “terrible theology?”
Do Unity and the twelve step model complement each other or not? If not, then why are so
many people who are members of twelve step programs claiming Unity churches to be their
spiritual homes?
In this paper the teachings of Unity will be the yardstick by which the twelve steps are
measured. Each of the twelve steps will be explored through AA literature, then compared
to Unity literature. AA traditions will be presented and a review will be performed to see if
their traditions can be supported by Unity theology. A further attempt will be made to
critically analyze AA with the tools of experience and reason with as much objectivity as
possible. The goal is to use the Fantastic Four in this exploration.
4
Powerlessness: The First Step
The very first step according to Alcoholics Anonymous is the statement of
powerlessness: “We admitted we were powerless over alcohol – that our lives had become
unmanageable.” Powerlessness and unmanageability are the focus and this is the only one of
the twelve steps that mentions alcohol. It’s abundantly clear that these are people who have
tried to quit drinking by every means available to them, without success. They have made
the attempt to use their own personal power to control their alcoholism and failed. In the
chapter titled More About Alcoholism the author says that they “have tried every imaginable
remedy,” and follows that statement with a long list of the methods that were attempted to
control their drinking. 1 ([Wilson?] 2001, 31) That the life of the practicing alcoholic is
unmanageable is without debate.
The word used in the first step is powerless, yet the discussion in the book that expands
on this step uses the word control repeatedly. “The idea that somehow, someday he will be
able to control his drinking is the great obsession…” 2 ([Wilson?] 2001, 30) “All of us felt at
times that we were regaining control.” “If anyone is showing an inability to control his
drinking…” 3 ([Wilson?] 2001, 31) “Step over to the nearest barroom and try some controlled
drinking.” The prevalent use of this word throughout the text may suggest an understanding
of the word powerless to mean to be without control.
The Twelve Steps and Twelve Traditions suggests that the newcomer to AA compare the
disease of alcoholism to diabetes. Once the insulin stops working appropriately, people
really are powerless over the way that sugar is processed in their bodies. To continue to
1 [Bill Wilson?], Alcoholics Anonymous (2001), 31. 2 [Bill Wilson?], Alcoholics Anonymous, 30. 3 [Bill Wilson?], Alcoholics Anonymous, 31.
5
believe otherwise is to court an early death due to diabetes. Therefore it becomes important
for people who’ve tried repeatedly to control and improve their lives without any success on
their own to recognize their own powerlessness so they will be willing to allow some other
power in to help.
“Then they outlined the spiritual answer and program of action…I had the curious
feeling that my alcoholism was relieved, as in fact it proved to be.” 4 ([Wilson?] 2001, 42)
Even though this step is suggested as the beginning point, there are few who do not realize
that the twelve step program is a spiritual one and that giving up the belief that the alcoholic
can control their alcoholism means reaching for a spiritual solution.
Unity teaches a basic understanding of the individual that is empowered and so the first
step appears to run quite contrary to Unity’s second and third basic principles that teach that
all of humanity is divine in nature and people create their own realities through their thoughts
and beliefs. When measured against Unity teachings the people taking this step, making this
statement seem to be abdicating their personal responsibility. Yet we must remember why
the Unity movement bothers to suggest a spiritual life, prayer or meditation at all. When we
live in the world without any communion with the Truth of our Being, we suffer.
The very reason that religion exists at all is because of this truth. Yet every religion
offers more than just relief from suffering. Religion offers a tool, a bridge, a method to build
a bridge from a life based on people, places and circumstances to a life based on Spiritual
matters. This is the first step. Emilie Cady says:
“It may, or it may not be here in this phase of life, but sometime, somewhere, every human being must come to himself…Man, who is at first living in the selfish animal part of himself, will grow up through various stages and by various processes to the divine or spiritual understanding wherein he knows that he is one with the
4 [Bill Wilson?], Alcoholics Anonymous, 42.
6
Father and wherein he is free from all suffering, because he has a conscious dominion over all things. Somewhere on this journey the human consciousness, or intellect, comes to a place where it gladly bows to its spiritual Self and confesses that this spiritual Self, its Christ, is highest and is Lord.” 5 (Cady 1903, 3)
This statement about powerlessness made in the first step may well be made in an
acknowledgement of the “selfish animal part” of mankind to which Cady refers. Others use
the terms personality and individuality to describe different levels of conscious awareness
which seems to be the key factor in claiming one’s personal power.
“At our current level of soul unfoldment, we experience two basic attitudes of mind that make up our identity: personality and individuality. Personality is a perception of ourselves that is made up of the characteristics that we have created to distinguish ourselves from others. Individuality, our true identity, consists of the characteristics that reflect our unique expression of the Christ Mind within us.” 6 (Hasselbeck ed. 2006/2007, 49)
The basic literature of Unity teaches that the personality is not necessarily the Individual
Expression of God, though it can become such through prayer, meditation and right thinking.
The personality turns “hearts and efforts toward the external for fulfillment of …desires and
for satisfaction,” leading to disappointment until the attention is turned toward God. 7 (Cady
1903, 23) Cady points out again and again that every human must come to the point of
realization that their true desires cannot be met through any worldly means. True satisfaction
can only be gained through efforts of the Spirit within.
The statement “I am powerless” then becomes a confession rather than a misguided
statement of absolute Truth. The statement is a confession that the alcoholic has made every
effort to find personal satisfaction and have all his/her desires met through alcohol. It
5 H. Emilie Cady, Lessons in Truth (Unity Village, MO: 1903), 3. 6 Paul Hasselbeck ed., Metaphysics I (Unity Village, MO: 2006/2007), 49. 7 H. Emilie Cady, Lessons in Truth, 23.
7
becomes a recognition that a life managed without an acknowledgement of Divine Presence
is a life lacking in the Power necessary to find any satisfaction.
Unity teaches that through the Power of the Divine within every person there is
unlimited Power to heal. Alcoholics Anonymous teaches that trying to control the personal
life without God is useless; people are powerless without an awareness of the Divine.
Higher Power, Defining God
Step Two says “Came to believe that a Power greater than ourselves could restore us to
sanity.” Although the Big Book clearly addresses the first step in its chapter titled More
About Alcoholism, the only discussion that addresses the second step in this book appears to
be the chapter titled We Agnostics. That seems to suggest that the first hundred alcoholic
members of this organization who are given credit for the creation of this book had no faith
in any sort of God prior to their recovery from alcoholism. Furthermore, it suggests that they
expect that the average alcoholic will not have any faith in God as they commence down this
path. “Many times we talk to a new man and watch his hope rise…but his face falls when we
speak of spiritual matters, especially when we mention God…” 8 ([Wilson?] 2001, 45)
This step appears to focus on two ideas; faith is indispensable and God has enough
power to heal the selfconfessed alcoholic. It is the confession of faith in a Power greater
than oneself that is required, rather than any particular understanding of God. This book’s
“main object is to enable you to find a Power greater than yourself which will solve your
problem.” 9 ([Wilson?] 2001, 45) So faith is not negotiable, but the object of one’s faith is
absolutely negotiable. The text was written in an attempt to assist the reader in finding an
8 [Bill Wilson?], Alcoholics Anonymous, 45. 9 [Bill Wilson?], Alcoholics Anonymous, 45.
8
understanding of God that is acceptable to them, one that would promote the kind of faith
they needed.
The determination of what God this faith will be placed in, is completely up to the
alcoholic. The chapter is clear on this point when it says “…we discovered we need not
consider another’s conception of God.” 10 ([Wilson?] 2001, 46) There is a great deal of
energy devoted to explaining that the particular definition of God that the alcoholic adopts is
of no consequence whatever. It’s clearly stated that this program is not one that defines God
in this statement: “it was impossible for any of us to fully define or comprehend that Power,
which is God,” except to say that no member of this class of alcoholics was interested in an
understanding of God that wasn’t able to give them the power to claim victory over the
alcoholism that had devastated their lives. 11 ([Wilson?] 2001, 46) They absolutely wanted a
God that had more power than they seemed to have been able to demonstrate without one.
The chapter goes on to encourage the participant to review their own history and create
an understanding of God that works for them, stressing that “as soon as we were able to lay
aside prejudice and express even a willingness to believe in a Power greater than ourselves,
we commenced to get results.” 12 ([Wilson?] 2001, 46) This speaks again to the heavy
emphasis being placed on faith as indispensible.
Even though the chapter suggests that one come to their own understanding of God,
there are suggested prayers and statements throughout that suggest that the authors had some
embedded ideas about God. Though God is referred to as “Creative Intelligence, a Spirit of
the Universe underlying the totality of all things,” the book also refers to God as “He,” giving
10 [Bill Wilson?], Alcoholics Anonymous, 46. 11 [Bill Wilson?], Alcoholics Anonymous, 46. 12 [Bill Wilson?], Alcoholics Anonymous, 46.
9
the impression that either a transcendent and/or anthropomorphic God was acceptable. 13
([Wilson?] 2001, 47)
Unity also claims to have no definition that can encompass the entirety of God. Yet
there are some teachings about God that are professed. The first basic principle suggests not
only that there is only One Power and One Presence, but also that God is good and
omnipotent. Unity teaches God as Principle and teaches against the practice of faith in an
anthropomorphic understanding of God. “To the individual consciousness, God takes on
personality, but as the creative underlying cause of all things, He is principle, impersonal.” 14
(Cady 1903, 2223)
The Revealing Word says that faith is “The perceiving power of the mind linked with the
power to shape substance.” 15 (Fillmore 2006, 67) Eric Butterworth calls it the “fundamental
mind power that is basic to…realization…” 16 (Butterworth 1998, 67) Unity teaches that faith
is mandatory in have any power or control over the experience of the individual. In order to
gain power, one must practice or use faith.
The second step presents a problem for many Unity students in that portion of the
statement that reads; “greater than ourselves.” Because it is taught in the second basic
principle that mankind is divine, it’s often interpreted to mean that humanity is God,
foregoing the teaching about the personality and individual expression of God. The second
basic principle also presents a problem to many AA members who know from experience
that they were unable to access the power within themselves to quit drinking until they came
to believe in a God that was more powerful than they were.
13 [Bill Wilson?], Alcoholics Anonymous, 47. 14 H. Emilie Cady, Lessons in Truth, 2223. 15 Charles Fillmore, The Revealing Word (Unity Village, MO: 2006) 67. 16 Eric Butterworth, Spiritual Economics (Unity Village, MO: 1998) 67.
10
Unity teaches that God is Spirit, Principle not a personal deity. And that all humanity is
the Divine Expression of God. New members to Alcoholics Anonymous are told to choose
an understanding of God that works for them, that it doesn’t matter what it is.
Making A Commitment
The third step reads as follows: “Made a decision to turn our will and our lives over to
the care of God as we understood Him.” There is a considerable amount of text addressing
the selfish nature of the alcoholic and the necessity of surrendering to God in order to subdue
that nature. There is also a great deal of discussion about the difference between submission
and surrender in the text, surrender being the preferred action. Many alcoholics have tried to
control their behaviors and actions through religion and philosophy, but to no avail as long as
they were mired in the alcoholic way of life. “Neither could we reduce our own self
centeredness much by wishing or trying on our own power. We had to have God’s help.” 17
([Wilson?] 2001, 62)
This is perhaps the most religious of all the steps and in the text there appears to be
specific instruction on what kind of God shall be adopted. Words such as Director, all
powerful, Principle, Father, and Employer are liberally sprinkled throughout two short
paragraphs on pages 62 and 63 of the Big Book. It is also plainly stated that “we had to quit
playing God. It didn’t work.” 18 ([Wilson?] 2001, 62) The relationship that is suggested is
obviously one of subordination. Personal desire, opinion and/or choice are all to be
submitted to this God for review prior to any action taking place.
The promise given is that by allowing God to be in charge many wonderful things would
come to pass. All that is needed for daily living will be provided for, selfishness will slip
17 [Bill Wilson?], Alcoholics Anonymous, 62. 18 [Bill Wilson?], Alcoholics Anonymous, 62.
11
away and a desire to make contributions will grow within the recovered alcoholic. Fear
dissipates and a consciousness of the Presence of God grows.
“As we felt new power flow in, as we enjoyed peace of mind, as we discovered we could
face life successfully…We were reborn.” 19 ([Wilson?] 2001, 63) This states that as a result
of surrendering ones will to God, the alcoholic would receive new power. This is the step
often shortened to Let Go and Let God, a phrase made popular by the twelve step movement
that is now used in everyday language. The third step is about surrendering everything to
God in order to receive the power needed to life a satisfying life. In that understanding it’s
not very different than an adult making a decision to be baptized or become born again.
The attention given to selfishness in the nature of the alcoholic certainly seems to
conflict with Unity’s second principle that claims the divinity within every person. The very
thought that a person could be called selfish when they’re really a child of God seems
abhorrent. Yet the discussion of personality and individual expression of God must come
into the conversation again here. Emilie Cady says;
“…there is a human self, a carnal mind, that reports lies from the external world and is not to be relied upon fully; this is the self of which Jesus spoke when he said, “let them deny themselves” (Mt. 16:24). This intellectual man, carnal mind, or whatever you choose to call him, is envious and jealous and fretful and sick because he is selfish. The human self seeks its own gratification at the expense, if need be, of someone else.” 20 (Cady 1903, 46)
The more important concept of making a commitment to live not from the intellect, but
from the spiritual understanding of life is certainly supported by Unity’s fifth principle which
says that to know about the basic teachings of Unity is all well and good, but it’s only in the
practice of them that true spiritual transformation occurs. The key in the fifth basic principle
19 [Bill Wilson?], Alcoholics Anonymous, 63. 20 H. Emilie Cady, Lessons in Truth, 46.
12
of Unity is action. Charles Fillmore said that “…if you are an abstract believer in God
without having had any experience or conscious mental awakening, you should be very
industrious in prayer…God is not a king who can force his presence upon you whether you
will or not…” 21 (Fillmore, Christian Healing 2004, 14)
Although Unity teaches that Spirit within each individual has access to all wisdom and
all power, it also teaches that the point is to become acquainted with that Power through
prayer and meditation. It does not teach surrender to God. Alcoholics Anonymous suggests
that the way to have power in this life is to surrender to God.
Personal Responsibility
The fourth through tenth steps are very specific directions that are suggested as a way to
clean up the wreckage of the past, or as it is frequently referred to, clean house. These steps
further offer a method that allows the recovering alcoholic to keep his side of the street clean
in an ongoing fashion.
The fourth step reads: “Made a searching and fearless moral inventory of ourselves.” No
person likes to carry the knowledge of wrongs done around with them and the suggestion that
the alcoholic take an honest inventory of themselves is given much attention. It is suggested
that this be done as if the participant was taking inventory at a store. Rather than self
flagellation, it is suggested that this is “an effort to discover the truth about the stockin
trade…disclose damaged or unsalable goods...” 22 ([Wilson?] 2001, 64)
The next step is the confession of this self created inventory to someone else: “Admitted
to God, to ourselves, and to another human being the exact nature of our wrongs.” The fifth
step is the most feared by new members of Alcoholics Anonymous. Yet the book is clear
21 Charles Fillmore, Christian Healing (Unity Village, MO: 2004) 14. 22 [Bill Wilson?], Alcoholics Anonymous, 64.
13
that this is a vital step in maintaining recovery from alcoholism. The author tells of those
who have skipped this step with this ominous warning: “Trying to avoid this humbling
experience, they have turned to easier methods. Almost invariably they got drunk.”
23 ([Wilson?] 2001, 7273)
Sharing their history of wrongdoings and the personal faults that have plagued them is
an act of humility that few people want to take. The point is exactly that, though. The point
of this step is to walk through the fear of rejection and condemnation, finding acceptance and
love so that a true humility may be experienced. The personal acceptance of one’s
shortcomings, created in part by having attempted to live life without a God of any sort is a
lesson in true humility versus humiliation.
There are several references in Unity literature regarding the value of taking a personal
inventory. The practice was not specifically outlined and described in as much detail as it is
with the alcoholic. Alcoholics have done things that perhaps many people have not done,
have carried guilt and shame in a way that most do not. It makes sense that the alcoholic
would be given very specific directions about how to clear the conscious that most people
wouldn’t need.
Frances Foulkes discusses “selfscrutiny” as a healing instrument. She suggests that the
person doing such an examination should have no fear in this practice and that “if we let no
excuse, no selfpity, no blame of another enter, the cause of the inharmonious appearance
will be found.” 24 (Foulkes 1979, 25) She warns that this is not a practice to enter into
regularly and that it could be damaging if it were. Inventory is not a common practice within
23 [Bill Wilson?], Alcoholics Anonymous, 7273. 24 Frances Foulkes, Effectual Prayer (Unity Village, MO: 1979) 25.
14
Unity, nor is it addressed in any of the basic principles, which brings up an interesting
question about Unity principles.
The fourth basic principle suggests that through the power of affirmations and denials,
lives can be drastically altered. Testimony to the power of affirmations and denials is in
much Unity literature. There is a great deal of attention given to correcting “error thought”
in the early literature, and there is some education regarding the personality and the
individuality, but very little attention given to the manner in which a Unity student might
become aware of the false beliefs that no longer serve them. It is assumed that the student
will gain awareness through prayer and meditation, but the focus for prayer and meditation is
to become more aware of the participant’s Oneness with All.
The suggested practice of searching out one’s character defects then sharing them with
another person is not a part of Unity’s basic principles, even though it may be addressed in a
vague manner in some of its literature. Humility is not a virtue that is held in high esteem.
Unity principles teach “to deny that any such things have, or could have, power to make us
unhappy; second, to deny that these things do in reality exist at all.” 25 (Cady 1903, 47)
Unity suggests that although seeking these out may be helpful, it’s not a practice that
should be used regularly. Alcoholics Anonymous suggests that seeking out character defects
and confessing them to another helps to provide a sense of connection with others and fosters
the virtue of humility.
Removal of Character Defects
Steps six and seven are given a total of two paragraphs in the entire book of Alcoholics
Anonymous. This might lead one to believe that they are of little importance or are so self
25 H. Emilie Cady, Lessons in Truth, 47.
15
explanatory that they need no elaboration. Step six says: “Were entirely ready to have God
remove all these defects of character,” and seven says: “Humbly asked Him to remove our
shortcomings.” These actions are prayer steps and confirm the power that God has that the
alcoholic can only access through a relationship with this God.
The Twelve Steps and Twelve Traditions provides a lot more insight into these steps
than the Big Book. Defects of character can only be removed by the owner’s willingness to
have them removed. The focus is very heavily given to the individual becoming willing
through intellectual means or prayer. Having searched out shortcomings through the process
of the inventory, there follows a desire to be rid of that which no longer serves them.
Willingness to give up thoughts, actions or attitudes that no longer have any good purpose is
absolutely key.
The seventh step appears to be one that is about getting God to fix us, but the suggested
prayer from the Big Book implies that this step is almost step three again. The participant
gives themselves to God again, but this time in the hope of character healing.
“My Creator, I am now willing that you should have all of me, good and bad. I pray that you now remove from me every single defect of character which stands in the way of my usefulness to you and my fellows. Grant me strength, as I go out from here, to do your bidding. Amen.” 26 ([Wilson?] 2001, 76)
This may be one of the easiest activities to correlate to Unity practice. The Burning
Bowl ceremony practiced most New Year’s Eves at Unity churches across the nation is the
very same thing. Unity members are given the opportunity to release any error beliefs or
mistakes from the past by writing them on slips of paper then burning them. This is followed
26 [Bill Wilson?], Alcoholics Anonymous, 76.
16
by an affirmative activity in which the participant writes affirmations for the coming year,
much in the same way that the alcoholic prays to be made useful.
The fourth principle of Unity comes to life through different language, but the same
intent. Unity does not use the language of character defects or shortcomings as those words
seem to deny the belief in humanity’s basic goodness or divinity. If Unity places an
emphasis of evil on these words then it is true that this step runs contrary to the second basic
principle. However, when the reader removes judgment from the words and begins to see
them as “stock in trade,” or “error beliefs,” releasing emotional attachment to them, it is no
longer contrary to the second principle of Unity.
Unity practices denials when error beliefs become apparent as being held in
consciousness. The sixth and seventh steps suggest that all shortcomings in personality be
prayed about with a request for their removal.
Making Amends
Steps eight and nine are addressed together in a similar fashion as six and seven were,
but they are given much more detailed explanation. Step eight says: “Made a list of all
persons we had harmed, and became willing to make amends to them all.” This step of
willingness is followed by step nine which reads: “Made direct amends to such people
wherever possible, except when to do so would injure them or others.”
The focus of step eight, quite similar to step six, is that of willingness. The list of
persons harmed has already been created through the activity of the fourth step, taking
inventory. The individual is responsible for becoming willing to make amends to people that
have been harmed as a result of their actions. This willingness may be brought about by
17
intellectual means or through the activity of prayer, but by whichever means, it is to be
followed by appropriate amends making.
House cleaning takes place not just through an effort of self awareness, but through the
activity of taking responsibility for wrongs done and an attempt to “repair the damage done
in the past.” 27 ([Wilson?] 2001, 76) There is quite a bit of direction given about the
appropriate way to make amends and a reminder of the purpose and goal behind this activity.
The purpose is to become people who serve others and God. Therefore, one is directed not to
take any attitude that may be construed as holier than thou, or expect any forgiveness or
understanding as if it were owed to them. Alcoholics in recovery are expected to pay their
past debts, financial and otherwise, without asking for anything in return.
Taking responsibility for wrongs done and making amends is not a practice addressed in
most of Unity’s history. More recently, Gary Simmons and Rima Bonario have published
“The Art and Practice of Living with Nothing and No One Against You.” This book
suggests that the student ask themselves “Is an apology in order, to yourself and/or others?”
as a part of a daily review process. 28 (Simmons and Bonario 2009, 168) This will be
addressed further in the review of the tenth step.
The practice of making amends is just now being explored in Unity, as a way of healing
oneself. The eighth and ninth steps are designed to heal relationships with self, others and
God.
27 [Bill Wilson?], Alcoholics Anonymous, 76.
28 Gary Simmons, Rima Bonario, The Art and Practice of Living with Nothing and No One Against You (Lee’s Summit, MO: 2009) 168.
18
Daily Practice
The tenth step is a culmination of steps four through nine: “Continued to take personal
inventory and when we were wrong promptly admitted it.” After having cleaned up the
wreckage created by the lack of control over alcohol, through the activity of selfappraisal,
sharing with another, recommitting to God and making amends, the alcoholic is directed to
continue to this practice regularly for the rest of their lives.
It is assumed that by doing the work suggested in each of the steps, the alcoholic has
“entered the world of Spirit.” 29 ([Wilson?] 2001, 84) The authors suggest that the participant
has at this point been relieved of any compulsion that they may have previously experienced
where alcohol is concerned and that the continued relief from alcoholism is “contingent on
the maintenance of our spiritual condition,” continuing with “If we have carefully followed
directions, we have begun to sense the flow of His Spirit into us.” 30 ([Wilson?] 2001, 85) The
implication is that continuing with this practice will result in spiritual wellbeing.
Gary Simmons and Rima Bonario have been teaching that the way to healing is by
recognizing the resentments, hurts and wrongdoings that one has experienced as clarion calls
to move toward wholeness. This work suggests that any time someone is uncomfortable in
any degree, it is a notice that something within the individual is calling for healing. The
worksheets in their book provide a clearly directed method of reviewing “moments that
appear to have zapped your energy the most today,” recognizing that “this moment of
discomfort from your day is inviting you to examine something that needs to be healed,” and
29 [Bill Wilson?], Alcoholics Anonymous, 84. 30 [Bill Wilson?], Alcoholics Anonymous, 85.
19
checking to see if “an apology is in order, to yourself and/or others.” 31 (Simmons and
Bonario 2009, 165166)
The work presented in “The Art and Practice…” is focused on the recognition of the
participant’s wholeness, using the areas that are uncomfortable as tools toward healing. The
purpose of the tenth step is to take personal responsibility for wrongdoing, thus providing a
means for healing relationships with self, others and God.
Prayer and Meditation
Step Eleven reads: “Sought through prayer and meditation to improve our conscious
contact with God as we understood Him, praying only for knowledge of His will for us and
the power to carry that out.” (italics in text) This step again stresses that this God is of the
individual’s understanding, not one defined by anyone else, even though the text does point
out some characteristics of God which may or may not be acceptable to the recovering
alcoholic. The purpose of this step is to promote prayer that results in conscious contact with
God and do whatever that which God would have the participant do. The power to do that
which God would have the believer do is supplied by God.
It is suggested that prayer take place each evening and that “we ask God’s forgiveness
and inquire what corrective measures should be taken” for wrongdoings. In morning prayer,
the alcoholic is reminded to ask God to remove any “selfpity, dishonest or selfseeking
motives.” 32 ([Wilson?] 2001, 86) This is another place in the Big Book of Alcoholics
Anonymous that suggests an anthropomorphic God, even though the alcoholic was told in no
uncertain terms to choose an understanding of God that worked for them. There is also a
31 Gary Simmons, Rima Bonario, The Art and Practice of Living with Nothing and No One Against You (Lee’s Summit, MO: 2009) 165166.
32 [Bill Wilson?], Alcoholics Anonymous, 86.
20
reminder that “God gave us brains to use,” suggesting that abdicating personal responsibility
in the name of prayer is not acceptable behavior. 33 ([Wilson?] 2001, 86)
In the fourth basic principle of Unity, prayer is suggested as one of the tools with which
to operate the Law of Mind Action. But that misses the deeper, richer teachings of Unity
about prayer. In Unity prayer is done in an attempt to commune with God, Spirit, Higher
Self. It is in prayer that one hears “the still small voice with its words of wisdom and love,
where we contact gifts that through eternity have been waiting for us to become still enough
and receptive enough to receive them.” 34 (Foulkes 1979, 11)
Unity suggests that the purpose of prayer is to make contact with the Divine. Alcoholics
Anonymous suggests making contact then relying on that Divinity to provide the necessary
wisdom and power to do what they believe God would have them do.
Being of Service
“Having had a spiritual awakening as the result of these steps, we tried to carry this
message to alcoholics and to practice these principles in all our affairs.” They actually call it
the “twelfth suggestion.” This is the only mention within “The Twelve Steps” of what
happens as a result of working the “suggested” steps. The chapter titled Working With
Others is extensive and very specific in its directions on how the recovering alcoholic should
be of service to others, even suggesting where one might find an alcoholic that needs help.
With the advent of treatment centers and the acceptance of alcoholism as a disease, this
chapter comes across with fundamentalist zeal. There are not many people who would be
willing to ask their doctor or minister to refer them to an alcoholic who wants to quit
drinking but hasn’t been successful on their own.
33 [Bill Wilson?], Alcoholics Anonymous, 86. 34 Frances Foulkes, Effectual Prayer, 11.
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There is plenty of information about working with someone in early recovery however.
It is expected that every recovering alcoholic should assist other alcoholics as the newcomer
works through the steps of the program. The authors insist that intolerance or hatred for
drinking is not helpful, that handing out money to newcomers is not good for them, that
taking someone into your home is a family decision. The primary message in this step is that
as a result of having done the work suggested in the first eleven steps, one has had a spiritual
awakening and should be of service to others by helping other alcoholics in recovery.
Unity does not place a great emphasis on being of service. Certainly, it is appreciated in
every church, but the emphasis has been on personal development. In recent times there has
been a movement toward social action at the Association of Unity Churches International and
in its churches. Of course, there have always been those churches that have participated in
social action because its members were drawn to a particular cause. Yet there is no
suggestion that personal development or spiritual growth may be advanced through service
on a personal level or on an institutional level. The current movement toward participation in
social action seems to be one of “we should be participating.”
Unity places service to others in a secondary position following personal unfoldment and
spiritual experience. Alcoholics Anonymous suggests that service to others is a part of
personal development and spiritual experience.
Tradition
In reviewing the steps of Alcoholics Anonymous, the tool of tradition has had to be
implemented in order to create a yardstick with which to compare the twelfth step to Unity’s
teachings because there was no literature found by this researcher. There are many traditions
within the twelve step model that ought to be reviewed as well. The practice of sponsorship
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is one that has a vague partner in Unity churches in that the role of sponsor can be compared
to the role of spiritual director as taught to Unity ministers through an elective course at
Unity Institute. In the twelve step model everyone is expected to help others to work the
steps toward a spiritual awakening. In Unity the minister is responsible for that work.
Attending meetings on a regular basis is strongly suggested and certainly Unity churches
would be no where without its memberships. Alcoholics Anonymous is a self supporting
organization, declining outside contributions. Unity churches will accept money from
whatever source because they teach that God is the only real source. Even so, tithing is
necessary in order to keep the doors of the churches open.
The primary purpose of going to meetings, getting a sponsor and working the steps is to
stay sober and the only way to get sober is to have an experience of a spiritual awakening.
The secondary purpose is to enjoy the fellowship of like minded people. In Unity the
purpose of attending church and taking classes is to experience spiritual growth and enjoy the
fellowship of like minded people.
Experience
Many people say these words; “The very first time I attended, I just knew that I’d come
home” about both Unity churches and AA meetings. Most people who attend Alcoholics
Anonymous are at first, either agnostic due to lack of religious training or injury caused by
some religious institution. The freedom to choose whatever concept of God that works is by
far one of the most radical freedoms any religious group has ever given its members.
Many people who attend Unity have been agnostic due to injury caused by some
religious institution or as a result of a critical analysis of the idea of God as proposed by
many religious institutions. The teaching that God is Principle and that any personal
23
understanding of that Principle is through the power of imagination provides a concept of
God that works for many who had abandoned the God concept altogether.
Reason
The suggested twelve steps of Alcoholics Anonymous is a path that has given more
people freedom from the disease of alcoholism than any other one model. Alcoholics
Anonymous estimates that roughly one half of all the people who try to use the twelve step
model to achieve sobriety are successful on their first attempt. Of those who continue to try
approximately one fourth eventually become sober. That means that this is not a cure all for
everyone. In the final analysis, the reason for the existence of the organization is to heal
those who suffer in mind and body from an obsession with alcohol. The cure according to
the twelfth step and Dr. Carl Jung is a psychic change brought about by a spiritual
experience.
Unity churches don’t have any record of trying to heal alcoholics from their disease, but
there are many members of Unity churches who say they’ve done just that. They tried AA
meetings and just didn’t find what they needed there, but they attended a Unity church and
eventually found that they no longer had the compulsion to drink. Unity teaches personal
development through the practice of spiritual experience.
Conclusion
Unity teaches that God is Principle, not a personal deity. That Spirit within each
individual has access to all wisdom and all power, even the unlimited Power to heal. All
humanity is the Divine Expression of God. Denials are to be practiced when error beliefs
become apparent as being held in consciousness. Although seeking out error beliefs may be
helpful, it’s not a practice that should be used regularly. Unity puts a focus on peoples’
24
wholeness, using discomfort as a tool toward healing. Unity suggests that the purpose of
prayer is to make contact with the Divine, to become acquainted with Spirit.
Alcoholics Anonymous teaches that trying to control the personal life without God is
useless; people are powerless without an awareness of the Divine. A personal understanding
of God that works for them is more important than accepting someone else’s beliefs. The
way to have power in this life is to surrender to God. Seeking out character defects and
confessing them to another helps to provide a sense of connection with others and fosters the
virtue of humility. All shortcomings in personality are to be treated with prayer. The act of
an ongoing personal review provides a means for healing relationships with self, others and
God. Reliance upon God to provide is the key to a useful life and service to others is service
to God.
In many ways the twelve step model and Unity complement each other without any
conflict. The language of the basic text of Alcoholics Anonymous was written in 1939 when
the language around God was dualistic, just as was the literature in Unity at the time. God
was described as He in both organizations. Even though many members of Alcoholics
Anonymous choose to believe in God as Principle, as taught by New Thought churches, they
still retain the right to have a personal relationship with God in the manner described by
Emilie Cady: “As expressed in each individual, He becomes personal to that one – a
personal, loving, allgiving FatherMother.” 35 (Cady 1903, 23)
The questions that were asked in the introduction to this paper started with the question
of theology. Is the twelve step model a terrible theology? It’s actually not a theology at all.
No more than the 4T’s Program or The Quest are theologies. The twelve step model is a
35 Emilie Cady, Lessons in Truth, 23.
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personal development program that provides healing through spiritual experience. Why do
so many twelve step members make Unity their spiritual home? One reason is that they are
given true freedom to choose an understanding of God that works for them. These are people
who have chosen God as Principle, yet personal to the individual. One of the reasons so
many enter the ministry is perhaps because of the time and practice they’ve spent in their
exploration of God.
In the final analysis, Unity is home to many recovering alcoholics, whether they
continue to participate in twelve step programs or not. There is a quote in Appendix II of the
Big Book of Alcoholics Anonymous from Herbert Spencer: “There is a principle which is a
bar against all information, which is proof against all arguments and which cannot fail to
keep a man in everlasting ignorance that principle is contempt prior to investigation.”
Perhaps this is a quote that could benefit those within the Unity movement.
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Bibliography
[Wilson?], Bill. Alcoholics Anonymous. 2001.
Butterworth, Eric. Spiritual Economics. Unity Village: Unity House, 1998.
Cady, H. Emilie. Lessons in Truth. Unity Village: Unity House, 1903.
Fillmore, Charles. Christian Healing. Unity Village: Unity House, 2004.
—. The Revealing Word. Unity Village: Unity House, 2006.
Foulkes, Frances. Effectual Prayer. Unity Village: Unity Books, 1979.
Hasselbeck ed., Paul.Metaphysics I – An Overview of the Fundamental Teachings of Unity. Unity Village: Unity House, 2006/2007.
Simmons, Gary, and Rima Bonario. The Art and Practice of Living with Nothing and No One Against You. Lee's Summit: The Q Effect Publications, 2009.