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Unity Institute

Unity and the Twelve Step Model: A Theological Comparison

Terry Murray

Lyceum 2010

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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?

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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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

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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.

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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.

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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.

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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

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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’

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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.