The Spiritual Axiom in Step 10

“It is a spiritual axiom that every time we are disturbed, no matter what the cause, there is something wrong with us.” This seemingly simple passage in Step 10 of the 12&12 (p. 90) is arguably one of the most difficult for alcoholics to understand and accept. 

This was again impressed upon me at a recent meeting where the concept came up and a number of people shared how hard they found it to wrap their heads around it. One person went so far as to call it “disturbing.” Indeed, a review of online posts reveals the spiritual axiom has become a subject of heated controversy and passionate argumentation.  This is unfortunate, as it can only create division and confusion and thus undermine the working of Step 10 by AAs.

Yet working Step 10 is of the essence if we are going to continue to grow in our recovery. Rather than argue and fan the flames of controversy, therefore, we have a responsibility to make an honest and sober effort to understand what Step 10 is saying. That’s what we propose to do here.

The spiritual axiom raises three questions that we would like to reflect upon: first, whether what the 12& 12 is saying in that sentence of Step 10 is true, and whether it rises to the level of an axiom; second,  what makes the axiom specifically a spiritual one and why it is critical to our continuing growth and recovery; third, what are the misconceptions that surround the axiom and that make it so difficult to understand and accept.  

To avoid unnecessary arguments and disagreements, it is always a good idea to define the terms one is discussing. If we Google “axiom” (or consult a standard dictionary), we will find a basic two-part definition of the term that is relevant to its use in the sentence in question.  One part says that an axiom is a “self-evident truth,” the other that it is  an “established rule or principle.” In either case, the point is that an axiom is not considered subject to debate, either because the claim it makes is self-explanatory or because it is a recognized, time-honored, and widely accepted proposition. 

Let us consider the first part of the definition. The sentence asserts that every time we are disturbed, regardless of the cause, there is something the matter with us. The assertion is obviously true and therefore axiomatic. It is obviously true because if we are disturbed the implication is that there is something wrong with us, since disturbed denotes something has gone wrong or awry. 

So if we Google the definition of “disturbed,” we will find that it does indeed refer to something being wrong. As it applies to its intended meaning  in the sentence,  “It is an adjective describing something that is mentally or emotionally troubled.” The disturbance is of a mental or emotional nature. And that’s exactly what the 12&12 says. For the alcoholic the disturbance  typically involves anger and resentment, which it calls “emotional dry benders” that “often led to the bottle.” 

So, yes, when we are disturbed, there is something definitely wrong with us, something that may get us in trouble and lead us to pick up again. Therefore, it behooves us to examine what is wrong, and that is what the spiritual axiom is doubling down on. Every time we are disturbed, no matter what the cause, we run the risk of losing our sobriety and drinking again. Therefore, we cannot afford to deceive ourselves and rationalize our way into looking for what’s wrong with somebody else. We need to keep the focus on ourselves. 

Understanding an Axiom

To get a better handle on the definition of an axiom as a self-evident truth, let’s consider a well-known example given in the Big Book. We read in the chapter “A Vision for You” that, if we are to carry the message to another alcoholic (as Step 12 suggests), our own house must be in order, because “obviously, you cannot transmit something you haven’t got” (p. 164). In even plainer English, the Big Book is simply saying  that “you can’t give what you don’t have.”  That’s obvious. Hence axiomatic.  

Let us now consider the second part of the above definition: that an axiom is an “established rule or principle.” Well, making a personal inventory in Step 10—which is what the spiritual axiom applies to—is unquestionably an established principle. It was first established as an ethical or moral principle about 2,400 years ago in the ancient Greece of Socrates, Plato, and Aristotle. Since then it has been traditionally known, in secular as well as in religious circles, as self-examination, an examination obviously of oneself,  which is of course what “personal” means in Step 10 and the point which, again, the spiritual axiom is underscoring.  

The axiom was established again in the 20th century as a moral and spiritual principle in Step 4 of the Big Book, where we read that we “Made a searching and fearless moral inventory of ourselves.” When Step 10 says that we “Continued to take personal inventory,” it is manifestly referring to resuming that kind of inventory, the kind established by the Big Book in Step 4. 

The Spiritual Angle

To sum up, then, the spiritual axiom accords with both basic definitions of an axiom. It is a “self-evident truth,” and it is an “established principle.”  To see why the axiom is not only moral but also spiritual, let’s consider the Big Book’s explanation of why we need to take inventory of ourselves (pp. 64-66, emphasis ours):

. . . “Our liquor was only a symptom. So we had to get down to causes and conditions.

Therefore, we started upon a personal inventory. This was Step Four. . . Being convinced that self, manifested in various ways, was what had defeated us, we considered its various 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 the people, institutions, or principles with whom we were angry. We asked ourselves why we were angry . . .

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 . . .

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 worthwhile. 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. . 

Having laid out the spiritual nature of the problem, the Big Book goes on to describe the spiritual solution to it (pp. 66-67, emphasis ours):

We turned back to the list [of resentments] for it held the key to the future. We were prepared to look at it from an entirely different angle.

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 everyone.

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, 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.   

“The emphasis on inventory is heavy only because a great many of us have never really acquired the habit of accurate self-appraisal” (Step 10, p. 89).