As Bill Sees It

Never the Same Again, p. 209

It was discovered that when one alcoholic had planted in the mind of another the true nature of his malady, that person could never be the same again. Following every spree, he would have to say to himself, “Maybe those A.A.’s were right.” After a few such experiences, often before the onset of extreme difficulties, he would return to us convinced.

********************************

In the first years, those of us who sobered up in A.A. had been grim and utterly hopeless cases. But then we began to have success with milder alcoholics and even some potential alcoholics. Younger folks appeared. Lots of people turned up who still had jobs, homes, health, and even good social standing.

Of course, it was necessary for these newcomers to hit bottom emotionally. But they did not have to hit every possible bottom in order to admit that they were licked.

1. 12 & 12, p. 23-24
2. A.A. Comes Of Age, p. 199 

As Bill Sees It

Imaginary Perfection, p. 181

When we early A.A.’s got our first glimmer of how spiritually prideful we could be, we
coined this expression: “Don’t try to be a saint by Thursday!”

That oldtime admonition may look like another of those handy alibis that can excuse us
from trying for our best. Yet a closer view reveals just the contrary. This is our A.A. way
of warning against pride-blindness, and the imaginary perfections that we do not possess.

<< << << >> >> >>

Only Step One, where we made the 100 per cent admission that we were powerless over
alcohol, can be practiced with absolute perfection. The remaining eleven Steps state
perfect ideals. They are goals toward which we look, and the measuring sticks by which
we estimate our progress.

1. Grapevine, June 1961
2. 12 & 12, p. 68 

As Bill Sees It

Community Problem, p. 180


The answer to the problem of alcoholism seems to be in education–education in schoolrooms, in medical colleges, among clergymen and employers, in families, and in the public at large. From cradle to grave, the drunk and the potential alcoholic will have to be completely surrounded by a true and deep understanding and by a continuous barrage of information.


This means factual education, properly presented. Heretofore, much of this education has attacked the immortality of drinking rather than the illness of alcoholism.


Now who is going to do all this education? Obviously, it is both a community job and a job for specialists. Individually, we A.A.’s can help, but A.A. as such cannot, and should not, get directly into this field. Therefore, we must rely on other agencies, on outside friends and their willingness to supply great amounts of money and effort.

Grapevine, March 1958

Bill W. Speaking on the topic of the Spiritual Experience "A Matter of Grace"

12 STEPS IN 30 MINUTES by Bill W.12 STEPS IN 30 MINUTES by Bill W.

AAs are always asking: "Where did the Twelve Steps come from?" In the last analysis, perhaps nobody knows. Yet some of the events which led to their formulation are as clear to me as though they took place yesterday.

So far as people were concerned, the main channels of inspiration for our Steps were three in number--the Oxford Groups, Dr. William D. Silkworth of Towns Hospital and the famed psychologist, William James, called by some the father of modern psychology. The story of how these streams of influence were brought together and how they led to the writing of our Twelve Steps is exciting and in spots downright incredible.

Many of us will remember the Oxford Groups as a modern evangelical movement which flourished in the 1920's and early 30's, led by a one-time Lutheran minister, Dr. Frank Buchman. The Oxford Groups of that day threw heavy emphasis on personal work, one member with another. AA's Twelfth Step had its origin in that vital practice. The moral backbone of the "O.G." was absolute honesty, absolute purity, absolute unselfishness and absolute love. They also practiced a type of confession, which they called "sharing"; the making of amends for harms done they called "restitution." They believed deeply in their "quiet time," a meditation practiced by groups and individuals alike, in which the guidance of God was sought for every detail of living, great or small.

These basic ideas were not new; they could have been found elsewhere. But the saving thing for us first alcoholics who contacted the Oxford Groupers was that they laid great stress on these particular principles. And fortunate for us was the fact that the Groupers took special pains not to interfere with one's personal religious views. Their society, like ours later on, saw the need to be strictly non-denominational.

In the late summer of 1934, my well-loved alcoholic friend and schoolmate "Ebbie" had fallen in with these good folks and had promptly sobered up. Being an alcoholic, and rather on the obstinate side, he hadn't been able to "buy" all the Oxford Group ideas and attitudes. Nevertheless, he was moved by their deep sincerity and felt mighty grateful for the fact that their ministrations had, for the time being, lifted his obsession to drink.

When he arrived in New York in the late fall of 1934, Ebbie thought at once of me. On a bleak November day he rang up. Soon he was looking at me across our kitchen table at 182 Clinton Street, Brooklyn, New York. As I remember that conversation, he constantly used phrases like these: "I found I couldn't run my own life;" "I had to get honest with myself and somebody else;" "I had to make restitution for the damage I had done;" "I had to pray to God for guidance and strength, even though I wasn't sure there was any God;" "And after I'd tried hard to do these things I found that my craving for alcohol left." Then over and over Ebbie would say something like this: "Bill, it isn't a bit like being on the water-wagon. You don't fight the desire to drink--you get released from it. I never had such a feeling before."

Such was the sum of what Ebbie had extracted from his Oxford Group friends and had transmitted to me that day. While these simple ideas were not new, they certainly hit me like tons of brick. Today we understand just why that was. . .one alcoholic was talking to another as no one else can.

Two or three weeks later, December 11th to be exact, I staggered into the Charles B. Towns Hospital, that famous drying-out emporium on Central Park West, New York City. I'd been there before, so I knew and already loved the doctor in charge--Dr. Silkworth. It was he who was soon to contribute a very great idea without which AA could never have succeeded. For years he had been proclaiming alcoholism an illness, an obsession of the mind coupled with an allergy of the body. By now I knew this meant me. I also understood what a fatal combination these twin ogres could be. Of course, I'd once hoped to be among the small percentage of victims who now and then escape their vengeance. But this outside hope was now gone. I was about to hit bottom. That verdict of science--the obsession that condemned me to drink and the allergy that condemned me to die--was about to do the trick. That's where medical science, personified by this benign little doctor, began to fit in. Held in the hands of one alcoholic talking to the next, this double-edged truth was a sledgehammer which could shatter the tough alcoholic's ego at depth and lay him wide open to the grace of God.

In my case it was of course Dr. Silkworth who swung the sledge while my friend Ebbie carried to me the spiritual principles and the grace which brought on my sudden spiritual awakening at the hospital three days later. I immediately knew that I was a free man. And with this astonishing experience came a feeling of wonderful certainty that great numbers of alcoholics might one day enjoy the priceless gift which had been bestowed upon me.

THIRD INFLUENCE
At this point a third stream of influence entered my life through the pages of William James' book, "Varieties of Religious Experience." Somebody had brought it to my hospital room. Following my sudden experience, Dr. Silkworth had taken great pains to convince me that I was not hallucinated. But William James did even more. Not only, he said, could spiritual experiences make people saner, they could transform men and women so that they could do, feel and believe what had hitherto been impossible to them. It mattered little whether these awakenings were sudden or gradual, their variety could be almost infinite. But the biggest payoff of that noted book was this: in most of the cases described, those who had been transformed were hopeless people. In some controlling area of their lives they bad met absolute defeat. Well, that was me all right. In complete defeat, with no hope or faith whatever, I had made an appeal to a higher Power. I had taken Step One of today's AA program--"admitted we were powerless over alcohol, that our lives had become unmanageable," I'd also taken Step Three--"made a decision to turn our will and our lives over to God as we understood him." Thus was I set free. It was just as simple, yet just is mysterious, as that.

These realizations were so exciting that I instantly joined up with the Oxford Groups. But to their consternation I insisted on devoting myself exclusively to drunks. This was disturbing to the O.G.'s on two counts. Firstly, they wanted to help save the whole world. Secondly, their luck with drunks had been poor. Just as I joined they had been working over a batch of alcoholics who had proved disappointing indeed. One of them, it was rumored, had flippantly cast his shoe through a valuable stained glass window of an Episcopal church across the alley from O.G. headquarters. Neither did they take kindly to my repeated declaration that it shouldn't; take long to sober up all the drunks in the world. They rightly declared that my conceit was still immense.

SOMETHING MISSING
After some six months of violent exertion with scores of alcoholics which I found at a nearby mission and Towns Hospital, it began to look like the Groupers were right. I hadn't sobered up anybody. In Brooklyn we always had a houseful of drinkers living with us, sometimes as many as five. My valiant wife, Lois, once arrived home from work to find three of them fairly tight. The remaining two were worse. They were whaling each other with two-by-fours. Though events like these slowed me down somewhat, the persistent conviction that a way to sobriety could be found never seemed to leave me. There was, though, one bright spot. My sponsor, Ebbie, still clung precariously to his new-found sobriety.

What was the reason for all these fiascoes? If Ebbie and I could achieve sobriety, why couldn't all the rest find it too? Some of those we'd worked on certainly wanted to get well. We speculated day and night why nothing much had happened to them. Maybe they couldn't stand the spiritual pace of the Oxford Group's four absolutes of honesty, purity, unselfishness and love. In fact some of the alcoholics declared that this was the trouble. The aggressive pressure upon them to get good overnight would make them fly high as geese for a, few weeks and then flop dismally. They complained, too, about another form of coercion--something the Oxford Groupers called "guidance for others." A "team" composed of non-alcoholic Groupers would sit down with an alcoholic and after a "quiet time" would come up with precise instructions as to how the alcoholic should run his own life. As grateful as we were to our O.G. friends, this was sometimes tough to take. It obviously had something to do with the wholesale skidding that went on.

But this wasn't the entire reason for failure. After months I saw the trouble was mainly in me. I had become very aggressive, very cocksure. I talked a lot about my sudden spiritual experience, as though it was something very special. I had been playing the double role of teacher and preacher. In my exhortations I'd forgotten all about the medical side of our malady, and that need for deflation at depth so emphasized by William James had been neglected. We weren't using that medical sledgehammer that Dr. Silkworth had so providentially given us.

Finally, one day, Dr. Silkworth took me back down to my right size. Said he, "Bill, why don't you quit talking so much about that bright light experience of yours, it sounds too crazy. Though I'm convinced that nothing but better morals will make alcoholics really well, I do think you have got the cart before the horse. The point is that alcoholics won't buy all this moral exhortation until they convince themselves that they must. If I were you I'd go after them on the medical basis first. While it has never done any good for me to tell them how fatal their malady is, it might be a very different story if you, a formerly hopeless alcoholic, gave them the bad news. Because of the identification you naturally have with alcoholics, you might be able to penetrate where I can't. Give them the medical business first, and give it to them hard. This might soften them up so they will accept the principles that will really get them well."

THEN CAME AKRON
Shortly after this history-making conversation, I found myself in Akron, Ohio, on a business venture which promptly collapsed. Alone in the town, I was scared to death of getting drunk. I was no longer a teacher or a preacher, I was an alcoholic who knew that he needed another alcoholic, as much as that one could possibly need me. Driven by that urge, I was soon face to face with Dr. Bob. It was at once evident that Dr. Bob knew more of spiritual things than I did. He also had been in touch with the Oxford Groupers at Akron, But somehow he simply couldn't get sober. Following Dr. Silkworth's advice, I used the medical sledgehammer. I told him what alcoholism was and just how fatal it could be. Apparently this did something to Dr. Bob, On June 10, 1935, he sobered up, never to drink again. When, in 1939, Dr. Bob's story first appeared in the book, Alcoholic Anonymous, he put one paragraph of it in italics. Speaking of me, he said: "Of far more importance was the fact that he was the first living human with whom I had ever talked, who knew what be was talking about in regard to alcoholism from actual experience".

THE MISSING LINK
Dr. Silkworth had indeed supplied us the missing link without which the chain of principles now forged into our Twelve Steps could never have been complete. Then and there, the spark that was to become Alcoholics Anonymous had been struck.

During the next three years after Dr. Bob's recovery our growing groups at Akron, New York and Cleveland evolved the so-called word-of-mouth program of our pioneering time. As we commenced to form a society separate from the Oxford Group, we began to state our principles something like this:

1. We admitted we were powerless over alcohol
2. We got honest with ourselves
3. We got honest with another person, in confidence
4. We made amends for harms done others
5. We worked with other alcoholics without demand for prestige or money
6. We prayed to God to help us to do these things as best we could

Though these principles were advocated according to the whim or liking of each of us, and though in Akron and Cleveland they still stuck by the O.G. absolutes of honesty, purity, unselfishness and love, this was the gist of our message to incoming alcoholics up to 1939, when our present Twelve Steps were put to paper.

I well remember the evening on which the Twelve Steps were written. I was lying in bed quite dejected and suffering from one of my imaginary ulcer attacks. Four chapters of the book. Alcoholics Anonymous, had been roughed out and read in meetings at Akron and New York. We quickly found that everybody wanted to be an author. The hassles as to what should go into our new book were terrific. For example, some wanted a purely psychological book which would draw in alcoholics without scaring them. We could tell them about the "God business" afterwards. A few, led by our wonderful southern friend, Fitz M., wanted a fairly religious book infused with some of the dogma we had picked up from the churches and missions which had tried to help us. The louder these arguments, the more I felt in the middle. It appeared that I wasn't going to be the author at all. I was only going to be an umpire who would decide the contents of the book. This didn't mean, though, that there wasn't terrific enthusiasm for the undertaking. Every one of us was wildly excited at the possibility of getting our message before all those countless alcoholics who still didn't know.

Having arrived at Chapter Five, it seemed high time to state what our program really was I remember running over in my mind the word-of-mouth phrases then in current use. Jotting these down, they added up to the six named above. Then came the idea that our program ought to be more accurately and clearly stated. Distant readers would have to have a precise set of principles. Knowing the alcoholic's ability to rationalize, something airtight would have to be written. We couldn't let the reader wiggle our anywhere. Besides, a more complete statement would help in the chapters to come where we would need to show exactly how the recovery program ought to be worked.

12 STEPS IN 30 MINUTES
At length I began to write on a cheap yellow tablet. I split the word-of-mouth program up into smaller pieces, meanwhile enlarging its scope considerably. Uninspired as I felt, I was surprised that in a short time, perhaps half an hour, I had set down certain principles which, on being counted, turned out to be twelve in number. And for some unaccountable reason, I had moved the idea of God into the Second Step, right up front. Besides, I had named God very liberally throughout the other steps. In one of the steps I had even suggested that the newcomer get down on his knees

When this document was shown to our New York meeting the protests were many and loud. Our agnostic friends didn't go at all for the idea of kneeling. Others said we were talking altogether too much about God. And anyhow, why should there be twelve steps when we had done fine on six? Let's keep it simple, they said.

This sort of heated discussion went on for days and nights. But out of it all there came a ten-strike for Alcoholics Anonymous. Our agnostic contingent, speared by Hank P. and Jim B., finally convinced us that we must make it easier for people like themselves by using such terms as "a Higher Power" or "God as we understand Him!" Those expressions, as we so well know today, have proved lifesavers for many an alcoholic. They have enabled thousands of us to make a beginning where none could have been made had we left the steps just as I originally wrote them. Happily for us there were no other changes in the original draft and the number of steps still stood at twelve. Little did we then guess that our Twelve Steps would soon be widely approved by clergymen of all denominations and even by our latter-day friends, the psychiatrists.

This little fragment of history ought to convince the most skeptical that nobody invented Alcoholics Anonymous.

It just grew. . .by the grace of God.
Bill W.

The Grapevine July 1953
Vol. 10 No. 2

As Bill Sees It - May 28 2026

A.A.–the Lodestar, p. 147
We can be grateful for every agency or method that tries to solve the
problem of alcoholism–whether of medicine, religion, education, or
research. We can be open-minded toward all such efforts and we can
be sympathetic when the ill-advised ones fail. We can remember that
A.A. itself ran for years on “trial and error.”

As individuals, we can and should work with those that promise
success–even a little success.

<< << << >> >> >>

Every one of the pioneers in the total field of alcoholism will
generously say that had it not been for the living proof of recovery in
A.A., they could not have gone on. A.A. was the lodestar of hope and
help that kept them at it.

Grapevine, March 1958

As Bill Sees It May 27 2026

Spot-Checking, p. 132

A spot-check inventory taken in the midst of disturbances can be of very great help in quieting stormy emotions. Today’s spot check finds its chief application to situations which arise in each day’s march. The consideration of long-standing difficulties had better be postponed, when possible, to times deliberately set aside for that purpose.

The quick inventory is aimed at our daily ups and downs, especially those where people or new events throw us off balance and tempt us to make mistakes.

12 & 12, pp. 90-91

Daily Reflections May 25 2026

PROGRESSIVE GRATITUDE


Gratitude should go forward, rather than backward.

AS BILL SEES IT, p. 29

I am very grateful that my Higher Power has given me a second chance to live a worthwhile life. Through Alcoholics Anonymous, I have been restored to sanity. The promises are being fulfilled in my life. I am grateful to be free from the slavery of alcohol. I am grateful for peace of mind and the opportunity to grow, but my gratitude should go forward rather than backward. I cannot stay sober on yesterday’s meetings or past Twelfth-Step calls; I need to put my gratitude into action today. Our co-founder said our gratitude can best be shown by carrying the message to others. Without action, my gratitude is just a pleasant emotion. I need to put it into action by working Step Twelve, by carrying the message and practicing the principles in all my affairs. I am grateful for the chance to carry the message today!

As Bill Sees It May 24 2026

Victory in Defeat, p. 135

Convinced I never could belong, and vowing I’d never settle for any second-rate status, I felt I simply had to dominate in everything I chose to do: work or play. As this attractive formula for the good life began to succeed, according to my then specifications of success, I became deliriously happy.

But when an undertaking occasionally did fail, I was filled with resentment and depression that could be cured only by the next triumph. Very early, therefore, I came to value everything in terms of victory or defeat–“all or nothing.” The only satisfaction I knew was to win.

Only through utter defeat are we able to take our first steps toward liberation and strength. Our admissions of personal powerlessness finally turn out to be firm bedrock upon which happy and purposeful lives may be built.

1. Grapevine, January 1962
2. 12 & 12, p. 21

As Bill Sees It May 23 2026

A.A.’s School of Life, p. 143

Within A.A., I suppose, we shall always quarrel a good bit. Mostly, I think, about how to do the greatest good for the greatest number of drunks. We shall have our childish spats and snits over small questions of money management and who is going to run our groups for the next six months. Any bunch of growing children (and that is what we are) would hardly be in character if they did less.

These are the growing pains of infancy, and we actually thrive on them. Surmounting such problems, in A.A.’s rather rugged school of life, is a healthy exercise.

A.A. Comes Of Age, p. 233

As Bill Sees It May 22 2026

God-Given Instincts, p. 142

Creation gave us instincts for a purpose. Without them we wouldn’t be complete human beings. If men and women didn’t exert themselves to be secure in their persons, made no effort to harvest food or construct shelter, there would be no survival. If they didn’t reproduce, the earth wouldn’t be populated. If there were no social instinct, there would be no society.

Yet these instincts, so necessary for our existence, often far exceed their proper functions. Powerfully, blindly, many times subtly, they drive us, dominate us, and insist upon ruling our lives.

<< << << >> >> >>

We tried to shape a sane ideal for our future sex life. We subjected each relation to this test: Was it selfish or not? We asked God to mold our ideals and help us to live up to them. We remembered always that our sex powers were God-given and therefore good, neither to be used lightly or selfishly nor to be despised and loathed.

1. 12 & 12, p. 42
2. Alcoholics Anonymous, p. 69

As Bill Sees It May 21 2026

“Restore Us to Sanity”, p. 141

Few indeed are the practicing alcoholics who have any idea how
irrational they are, or, seeing their irrationality, can bear to face it.
For example, some will be willing to term themselves “problem
drinkers,” but cannot endure the suggestion that they are in fact
mentally ill.

They are abetted in this blindness by a world which does not
understand the difference between sane drinking and alcoholism.
“Sanity” is defined as “soundness of mind.” Yet no alcoholic, soberly
analyzing his destructive behavior, whether the destruction fell on
the dining-room furniture or his own moral fiber, can claim
“soundness of mind” for himself.

12 & 12, pp. 32-33

As Bill Sees It - May 19 2016

Basis of All Humility, p. 139

For just so long as we were convinced that we could live exclusively
by our own individual strength and intelligence, for just that long was
a working faith in a Higher Power impossible.

This was true even when we believed that God existed. We could
actually have earnest religious beliefs which remained barren
because we were still trying to play God ourselves. As long as we
placed self-reliance first, a genuine reliance upon a Higher Power
was out of the question.

That basic ingredient of all humility, a desire to seek and do God’s
will, was missing.

12 & 12, p. 72

A Day At A Time - May 19 2016

Reflection For The Day
“When I was driven to my knees by alcohol, I was made ready to ask for the gift of faith,” wrote AA co-founder Bill W. “And all was changed. Never again, my pains and problems notwithstanding, would I experience my former desolation. I saw the universe to be lighted by God’s love; I was alone no more.” Am I convinced that my new life is real and that it will last so long as I continue doing what The Program and Twelve Steps suggest that I do?

Today I Pray
May God be the ever-present third party in my relationships with others, whether they are casual or involve a deep emotional commitment. May I be aware that if there is real friendship or love between human beings, God’s spirit is always present. May I feel His spirit in all my human relationships.

Today I Will Remember

God is The Divine Third.

As Bill Sees It - May 17 2026

Domination and Demand, p. 176

The primary fact that we fail to recognize is our total inability to form a true partnership with another human being. Our egomania digs two disastrous pitfalls. Either we insist upon dominating people we know, or we depend upon them far too much.

If we lean too heavily on people, they will sooner or later fail us, for they are human, too, and cannot possibly meet our incessant demands. In this way our insecurity grows and festers.

When we habitually try to manipulate others to our own willful desires, they revolt, and resist us heavily. Then we develop hurt feelings, a sense of persecution, and a desire to retaliate.

My dependency meant demand — a demand for the possession and control of other people and the conditions surrounding me.

1. 12 & 12, p. 53
2. Grapevine, January 1958

As Bill Sees It - May 11 2026

Obstacles in Our Path, p. 131

We live in a world riddled with envy. To a greater or lesser degree,
everybody is infected with it. From this defect we must surely get a
warped yet definite satisfaction. Else why would we consume so
much time wishing for what we have not, rather than working for it,
or angrily looking for attributes we shall never have, instead of
adjusting to the fact, and accepting it?

<< << << >> >> >>

Each of us would like to live at peace with himself and with his
fellows. We would like to be assured that the grace of God can do
for us what we cannot do for ourselves.

We have seen that character defects based upon shortsighted or
unworthy desires are the obstacles that block our path toward these
objectives. We now see clearly that we have been making
unreasonable demands upon ourselves, upon others, and upon God.

12 & 12
1. p. 67

2. p. 76

As Bill Sees It - May 10 2026

Guide to a Better Way, p. 149

Almost none of us liked the self-searching, the leveling of our pride, the confession of shortcomings which the Steps require. But we saw that the program really worked in others, and we had come to believe in the hopelessness of life as we had been living it.

When, therefore, we were approached by those in whom the problem had been solved, there was nothing left for us but to pick up the simple kit of spiritual tools laid at our feet.

Implicit throughout A.A.’s Traditions is the confession that our Fellowship has its sins. We admit that we have character defects as a society and that these defects threaten us continually. Our Traditions are a guide to better ways of working and living, and they are to group survival and harmony what A.A.’s Twelve Steps are to each member’s sobriety and peace of mind.

1. Alcoholics Anonymous, p. 25
2. A.A. Comes Of Age, p. 96

As Bill Sees It - May 9 2026

The Way Of Strength, p. 129

We need not apologize to anyone for depending upon the Creator.
We have good reason to disbelieve those who think spirituality is the
way of weakness. For us, it is the way of strength.

The verdict of the ages is that men of faith seldom lack courage.
They trust their God. So we never apologize for our belief in Him.
Instead, we try to let Him demonstrate, through us, what He can do.

Alcoholics Anonymous, p. 68

As Bill Sees It - May 8 2026

Back To Work, p. 128

It is possible for us to use the alleged dishonesty of other people as a
plausible excuse for not meeting our own obligations.

Once, some prejudiced friends exhorted me never to go back to Wall
Street. They were sure that the rampant materialism and
double-dealing down there would stunt my spiritual growth. Because
this sounded so high-minded, I continued to stay away from the only
business that I knew.

When, finally, my household went broke, I realized I hadn’t been able
to face the prospect of going back to work. So I returned to Wall
Street, and I have ever since been glad that I did. I needed to
rediscover that there are many fine people in New York’s financial
district. Then, too, I needed the experience of staying sober in the
very surroundings where alcohol had cut me down.

A Wall Street business trip to Akron, Ohio, first brought me face to
face with Dr. Bob. So the birth of A.A. hinged on my effort to meet
my bread-and-butter responsibilities.

Grapevine, August 1961

As Bill Sees It - May 6 2026

“Admitted to God . . .”, p. 126

Provided you hold back nothing in taking the Fifth Step, your sense of
relief will mount from minute to minute. The dammed-up emotions of
years break out of their confinement, and miraculously vanish as soon
as they are exposed. As the pain subsides, a healing tranquillity takes
its place. And when humility and serenity are so combined, something
else of great moment is apt to occur.

Many an A.A., once agnostic or atheist, tells us that it was during this
stage of Step Five that he first actually felt the presence of God.
And even those who already had faith often become conscious of God
as they never were before.

12 & 12, p. 62