Alcoholics Anonymous — beginnings and growth

By Bill W.


Presented to the New York City Medical Society on Alcoholism April 28, 1958


Fourteen years ago, I read a paper before the Medical Society of the State of New York at its annual gathering. (See page 25) For us of Alcoholics Anonymous, that was a history-making event; it marked the first time that any of America's great medical associations had taken favorable notice of our Fellowship. The physicians of that day did far more than take notice of us; they received us with open arms and allowed our account of AA to be published in their Journal. Reprints of that 1944 paper have since been scattered in tens of thousands of copies throughout the world, convincing physicians everywhere of AA's worth. What this perceptive and generous act has since meant to countless alcoholics and their families, only God Himself knows.


Keenly appreciative that the members of the New York City Medical Society on Alcoholism have in the same generous spirit invited me to be here tonight, it is with a sense of timeless gratitude that I bring you greetings from those 250,000 recovered alcoholics who now comprise our membership in some 7,000 groups, here and abroad.*
* As of 2010, membership exceeds 2,000,000 and more than 115,770groups are recorded.

 * 2010年にはグループ数は115,770以上、メンバー数は200万人を超えた。

Perhaps the better way to understand AA's methods and results is to have a look at its beginnings — at that time when medicine and religion entered into their benign partnership with us. This partnership is now the foundation of such success as we have since had.


Certainly nobody invented Alcoholics Anonymous. AA is a synthesis of principles and attitudes which came to us from medicine and from religion. We alcoholics have simply streamlined those forces, adapting them to our special use in a society where they can work effectively. Our contribution was but the missing link in a chain of recovery which is now so significant and of such promise for the future.


Few people know that the first taproot of A.A. hit paydirt some thirty years ago in a physician's office. Dr. Carl Jung, that great pioneer in psychiatry, was talking to an alcoholic patient. This, in effect, is what happened:


The patient, a prominent American businessman, had gone the typical alcoholic route. He had exhausted the possibilities of medicine and psychiatry in the United States and had then come to Dr. Jung as to a court of last resort. Carl Jung had treated him for a year and the patient, whom we shall call Mr. R, felt confident that the hidden spring s underneath his compulsion to drink had been discovered and removed. Nevertheless, he found himself intoxicated within a short time after leaving Dr. Jung's care.


Now he was back, in a state of black despair. He asked Dr. Jung what the score was, and he got it. In substance, Dr. Jung said, “for some time after you came here, I continued to believe that you might be one of those rare cases who could make a recovery. But I must now frankly tell you that I have never seen a single case recover through the psychiatric art where the neurosis is so severe as yours. Medicine has done all that it can do for you, and that's where you stand.”


Mr. R's depression deepened. He asked: “Is there no exception; is this really the end of the line for me?”


“Well,” replied the doctor, “there are some exceptions, a very few. Here and there, once in a while, alcoholics have had what are called vital spiritual experiences. They appear to be in the nature of huge emotional displacements and rearrangements. Ideas, emotions and attitudes which were once the guiding forces of these men are suddenly cast to one side, and a completely new set of conceptions and motives begin to dominate them. In fact, I have been trying to produce some such emotional rearrangement within you. With many types of neurotics, the methods which I employ are successful, but I have never been successful with an alcoholic of your description.”


“But,” protested the patient, “I'm a religious man, and I still have faith.” To this Dr. Jung replied, “Ordinary religious faith isn't enough. What I'm talking about is a transforming experience, a conversion experience, if you like. I can only recommend that you place yourself in the religious atmosphere of your own choice, that you recognize your personal hopelessness, and that you cast yourself upon whatever God you think there is. The lightning of the transforming experience of conversion may then strike you. This you must try - it is your only way out.” So spoke a great and humble physician.

この患者は食い下がりました。「ですが、私は信心深いのです。信仰を捨てていません」 これに対しては、ユング博士はこう答えました。「ありきたりな宗教的信仰では足りないのだ。私の話しているのは、言ってみれば、全面的転換の体験、回心(conversion)の体験だ。私が君に勧められるのは、どこでも君が選んだ宗教的な雰囲気の中に身を置いて、自分が絶望〔的立場〕に置かれていることを受け入れ、何であれ君がいると信じる神に君自身をかけてみることだ。君に突然回心の全面的転換の体験がやってくるかもしれない。やってみるしかない――それが君の唯一の出口なのだから」このように、偉大で、かつ謙虚な医師は言いました。

For the AA-to-be, this was a ten-strike. Science had pronounced Mr. R virtually hopeless. Dr. Jung's words had struck him at great depth, producing an immense deflation of his ego. Deflation at depth is today a cornerstone principle of AA There in Dr. Jung's office it was first employed in our behalf.

後のAAメンバーにとって、これはテンピンストライク〔大当たり〕でした。科学はR氏が実際上絶望的だと宣言しました。ユング博士の言葉は彼をとても深いところから打ちのめし、エゴの収縮をもたらしました。この最奥での収縮(deflation at depth)は、こんにちのAAの基礎的な原理でもあります。私たちにとって、それが最初に起きたのは、ユング博士の診察室だったのです。

The patient, Mr. R., chose the Oxford Group of that day as his religious association and atmosphere. Terribly chastened and almost hopeless, he began to be active with it. To his intense joy and astonishment, the obsession to drink presently left him.


Returning to America, Mr. R came upon an old school friend of mine, a chronic alcoholic. This friend - whom we shall call Ebby - was about to be committed to a state mental hospital. At this juncture another vital ingredient was added to the A.A. synthesis. Mr. R, the alcoholic, began talking to Ebby, also an alcoholic and a kindred sufferer. This made for identification at depth, a second cardinal AA principle. Over this bridge of identification, Mr. R passed Dr. Jung's verdict of how hopeless, medically and psychiatrically, most alcoholics were. He then introduced Ebby to the Oxford Group, where my friend promptly sobered up.

アメリカに戻ったR氏は、私の古い学友である慢性アルコホーリクと出会いました。この友人は、その名前をエビーと言いますが、州立の精神病院に収容されるところでした。これが、もう一つの重要な構成要素がAAに加わった統合の瞬間でした。アルコホーリクであるR氏が、同じくアルコホーリクであり同じ苦しみを味わっているエビーに、話を始めました。これによって、同じだという奥深い認識(identification at depth)が生まれました。これが二番目の主要な原理です。R氏は、この同じだという認識を橋として、医学的見地から判断しても、精神医学的に見ても、ほとんどのアルコホーリクは絶望的であるというユング博士の意見を伝えました。それから彼はエビーをオックスフォード・グループに連れて行くと、わが友人はそこですぐに酒をやめたのです

My friend Ebby well knew of my plight. I had gone the familiar course. In the summer of 1934 my doctor, William D. Silkworth, had given me up and had pronounced me hopeless. He had been obliged to tell me that I was the victim of a neurotic compulsion to drink that no amount of will power, education or treatment could check. He added that I was also the victim of a bodily derangement which might be in the nature of an allergy - a physical malfunction that virtually guaranteed brain damage, insanity or death. Here again the god of Science - which was then my only god — had well deflated me. I was ready for the message that was soon to come from my alcoholic friend Ebby.


He came to my house one day in November, 1934, and sat across the kitchen table from me while I drank. No thanks, he didn't want any liquor, he said. Much surprised, I asked what had got into him. Looking straight at me, he said he had “got religion.” This was a real crusher, an affront to my scientific training. As politely as possible, I asked what brand of religion he had.


Then he told me of his conversations with Mr. R, and how hopeless alcoholism really was, according to Dr. Carl Jung. Added to Dr. Silkworth's verdict, this was the worst possible news. I was hard hit. Next Ebby enumerated the principles he had learned from the Oxford Group. Though he thought these good people sometimes too aggressive, he certainly couldn't find any fault with most of their basic teachings. After all, these teachings had sobered him up.


In substance, here they are, as my friend applied them to himself in 1934:


  1. Ebby admitted that he was powerless to manage his own life.
  2. He became honest with himself as never before; made an “examination of conscience.”
  3. He made a rigorous confession of his personal defects and thus quit living alone with his problems.
  4. He surveyed his distorted relations with other people, visiting them to make what amends he could.
  5. He resolved to devote himself to helping others in need, without the usual demand for personal prestige or material gain.
  6. By meditation, he sought God's direction for his life and the help to practice these principles of conduct at all times.
  1. エビーは彼自身の人生を自分で扱う力が無いことを認めた。
  2. 彼はかつてないほど自分に正直になって、「良心の調査」を行った。
  3. 彼は自分の欠点を正確に告白し、その上でそうした問題とともに一人で生きるのをやめた。
  4. 彼は他の人たちとの歪んだ関係を調べ、その人たちを訪ねてできる埋め合わせを行った。
  5. 彼は個人的名声や物質的利益を求めずに困っている人を助けることに自分を捧げる決心をした。
  6. 黙想によって、彼の人生に対する神の指示と、常にこうした行動原理を実践できるように神の助けを求めた。

This sounded pretty naive to me. Nevertheless, my friend stuck to the plain tale of what had happened. He related how, practicing these simple precepts, his drinking had unaccountably stopped. Fear and isolation had left, and he had received a considerable peace of mind. With no hard disciplines nor any great resolves, these changes began to appear the moment he conformed. His release from alcohol seemed to be a byproduct. Though sober but months, he felt sure he had a basic answer. Wisely avoiding arguments, he then took his leave. The spark that was to become Alcoholics Anonymous had been struck. One alcoholic had been talking to another, making a deep identification with me and bringing the principles of recovery within my reach.


At first, my friend's story generated mixed emotions; I was drawn and revolted by turns. My solitary drinking went on for some weeks, but I could not forget his visit. Several themes coursed in my mind: first, that his evident state of release was strangely and immensely convincing; second, that he had been pronounced hopeless by competent doctors; third, that these age-old precepts, when transmitted by him, struck me with great power; fourth, that I could not, and would not, go along with any God concept, that there would be no conversion nonsense for me. Often trying to divert my thoughts, I found it no use. By cords of understanding, suffering and simple verity, another alcoholic had bound me to him. I could not break away.


One morning, after my gin, this realization welled up. “Who are you,” I asked, “to choose how you are going to get well? Beggars are not choosers. Supposing medicine said carcinoma was your trouble. You would not tum to Pond's Extract. In abject haste you would beg a doctor to kill those hellish cancer cells. If he couldn't stop them, and you thought religious conversion might, your pride would fly away. If need be, you would stand in a public square, crying 'Amen' along with other victims. What difference then,” I reflected, “between you and the cancer victim? His sick body crumbles. Likewise, your personality crumbles, your obsession consigns you to madness or the undertaker. Are you going to try your friend's formula - or not?”

ある朝、ジンを飲んだ後、このような認識が沸いてきました。「お前は何者だ?」と私は自分に問いました。「良くなりたいと思わないのか? 物乞いが好き嫌いを言えるか?〔選んでいる余裕はない〕。もし医者がお前の苦しみの元凶がガンだと言ったとしたら、ポンズ・エクストラクト〔美容液〕に頼ったりしないだろう。大急ぎで医者に、そのいまいましいガン細胞を殺してくれと懇願するだろう。もし医者にはガンが止めらなくて、宗教的回心なら治せると思ったら、プライドなんかかなぐり捨てるだろう。必要だというなら、他の犠牲者たちと一緒に人目の多い広場に立って「アーメン」と叫ぶことだってするだろう」 私は思案しました。「お前と、ガンの犠牲者と、何の違いがある?」 ガン患者の病んだ体が崩れていくように、私の人格も崩れていくだろう。お前の強迫観念は、お前を狂気か葬儀屋に引き渡してしまうだろう。友人のあの処方を試すか、試さないかだ」

Of course, I did try. In December, 1934, I appeared at Towns Hospital, New York. My old friend, Dr. William Silkworth, shook his head. Soon free of sedation and alcohol, I felt horribly depressed. My friend Ebby turned up. Though glad to see him, I shrank a little. I feared evangelism, but nothing of the sort happened. After some small talk, I again asked him for his neat little formula for recovery. Quietly and sanely, without the slightest pressure, he told me. Then he left.


Lying there in conflict, I dropped into the blackest depression I had ever known. Momentarily my prideful obstinacy was crushed. I cried out, “Now I'm ready to do anything—anything to receive what my friend Ebby has.” Though I certainly didn't really expect anything, I did make this frantic appeal: “If there be a God, will He show Himself!” The result was instant, electric, beyond description. The place seemed to light up, blinding white. I knew only ecstasy and seemed on a mountain. A great wind blew, enveloping and penetrating me. To me, it was not of air, but of Spirit. Blazing, there came the tremendous thought “You are a free man.” Then the ecstasy subsided. Still on the bed, I now found myself in a new world of consciousness which was suffused by a Presence. One with the universe, a great peace stole over me. I thought, “So this is the God of the preachers, this is the Great Reality.” But soon my so-called reason returned, my modern education took over. I thought I must be crazy, and I became terribly frightened.

葛藤のなかで横たわっていた私は、それまで経験したことのない真っ黒な絶望に落ち込みました。瞬間的に私の高慢な頑固さが砕け散り、私は叫んでいました。「友人のエビーが持っているものを受け取るためだったら、私は何でもする、何でもするから」 実際のところ何かを期待していたわけではありませんが、私は必死で訴えました。「もし神が存在するのなら、姿を見せてくれ!」 結果は瞬時に現れ、それは説明できないほど電撃的なものでした。その場所が白い光で目がくらむほど明るく照らされました。私は恍惚となり、山の頂に立っているように感じました。大きな風が私を包み込み、貫いていきました。私にとってそれは空気ではなく、スピリットでした。燃え上がるように大きな考えが湧いてきました。「お前は解放されたのだ」 すると恍惚感は静まっていきました。私はベッドにいたままでしたが、その「存在」によって満たされた新しい意識の世界に自分がいることに気がつきました。宇宙と一体になり、私の上に大きな平和が訪れました。「これが宣教師たちの言う神、偉大なる実在なのだろう」と思いました。だがすぐに理性と呼ばれるものが戻ってきて、私が受けた現代的な教育が優位になりました。私は自分が狂ったに違いないと思い、ひどく怯えました。

Dr. Silkworth, a medical saint if ever there was one, came in to hear my trembling account of this phenomenon. After questioning me carefully, he assured me that I was not mad, that I had perhaps undergone a psychic experience which might solve my problem. Skeptical man of science though he then was, this was most kind and astute. If he had said, “hallucination,” I might now be dead. To him I shall ever be eternally grateful.

シルクワース博士、もし医療に聖人がいるのなら彼ですが、彼が私のところにやってきて、私が先ほどの現象を震えながら話すのを聞きました。慎重に幾つかの質問をした後、彼は私が狂ってはいないと断言し、おそらく私は心霊体験(psychic experience)をしたのであり、それが私の問題を解決してくれるだろうと言いました。科学の徒として懐疑論者だった彼にしてみれば、これは最大限親切で、明敏な言葉でした。もし彼が「それは幻覚だ」と言っていたとしたら、おそらく私はもう死んでいたでしょう。彼には永遠に感謝しなければなりません。

Good fortune pursued me. Ebby brought me a book entitled “Varieties of Religious Experience” and I devoured it. Written by William James, the psychologist, it suggests that the conversion experience can have objective reality. Conversion does alter motivation, and does semi-automatically enable a person to be and to do the formerly impossible. Significant it was that marked conversion experiences came mostly to individuals who knew complete defeat in a controlling area of life. The book certainly showed variety. But whether these experiences were bright or dim, cataclysmic or gradual, theological or intellectual in bearing, such conversions did have a common denominator — they did change utterly defeated people. So declared William James, the father of modem psychology. The shoe fit, and I have tried to wear it ever since.


For drunks, the obvious answer was deflation at depth, and more of it. That seemed as plain as a pikestaff. I had been trained as an engineer, so the views of this authoritative psychologist meant everything to me. This eminent scientist of the mind had confirmed everything that Dr. Jung had said, and had extensively documented all he claimed. Thus William James firmed up the foundation on which I and many another have stood all these years. I haven't had a drink of alcohol since 1934.


Armored now by utter conviction, and fortified by my characteristic power-drive, I took off to cure alcoholics wholesale. It was twin-jet propulsion; difficulties meant nothing. The vast conceit of my project never occurred to me. I pressed the assault for six months, and my home was filled ' with alcoholics. Harangues with scores produced not the slightest results. (Disappointingly, Ebby, my friend of the kitchen table, who was sicker than I realized, took little interest in these other alcoholics. This fact may have caused his backslides later on, though he did make his eventual recovery.) But I had found that working with alcoholics had a huge bearing on my own sobriety. Nevertheless, none of my prospects were getting sober. Why was this?


Slowly, the defects of my approach came to light. Something like a religious crank, I was obsessed with the idea that everybody must have a “spiritual experience” just like mine. I forgot that James had said that there were many varieties of the transforming experience. My brother alcoholics just stared incredulously or joshed me about my “hot flash.” Of course, this spoiled the potent identification that it was so necessary to establish with them. I had turned evangelist. Clearly the approach had to be altered. What had come to me in six minutes might require six months with others. I had to learn that words were things that one had to be prudent.


At this juncture - the spring of 1935 - Dr. Silkworth pointed out to me that I had forgotten all about deflation at depth. I had simply turned preacher. Said he, “Why don't you pour the grim medical facts into these people before you do anything else? Have you forgotten what William James said about ego deflation at depth? Give them the medical business, and give it to them hard. Skip that account of your 'hot flash.' Recite your symptoms extensively, so as to get an identification at depth. When you do this, your prospects may become willing to adopt the simple moral precepts you have been trying to teach.” Here was a most vital contribution to the synthesis. Once again it had been made by a physician.

その時――1935年春のことです――、私が最奥での収縮についてすっかり忘れていることをシルクワース博士が指摘してくれました。私は単なる伝道師になっていました。彼は私にこう言いました。「他のことをする前に、まずは残酷な医学的事実を彼らに浴びせるべきだ。君は、ウィリアム・ジェームズが最奥でのエゴの収縮について述べたことを忘れてしまったのか? 彼らに医学的な事実をひたすら突きつけるんだ。君の「ホットフラッシュ」の説明は省いたほうがいい。存分に君の症状を話して、彼らが君と同じだという深い認識(identification at depth)を持てるようにしなさい。それがあって初めて、君の候補生達は、君が教えようとしている道徳的な教えを試してみようという気になれるだろう」 これは〔AAが行った〕統合への最も重要な貢献でした。それはまたしても医師の手によってもたらされたのです。

The emphasis was straightaway shifted from “sin” to sickness — the fatal malady — alcoholism. We quoted several doctors to the effect that alcoholism was more lethal than cancer; that it consisted of an obsession of the mind coupled to increasing body sensitivity. These were our twin ogres — Madness and Death. We leaned heavily on Dr. Jung's statement of how hopeless the condition could be, and then poured that devastating dose into every drunk within range. To modem man, science is omnipotent - virtually a god. Hence if science passed a death sentence on the drunk, and we placed that fearful verdict on our alcoholic transmission belt, one victim talking to another, it might shatter the listener completely. Then the alcoholic might tum to the God of the theologian, there being no other place to go. Whatever truth there was in this device, it certainly had practical merit. Immediately our whole atmosphere changed. Things began to look up.


A few months later, I was introduced to Dr. Robert S., an Akron surgeon. He was an alcoholic in a bad way. This time there was no preachment from me. I told him of my experience and of what I knew about alcoholism. Because we understood and needed each other, there was genuine mutuality for the first time. This marked the end of my preaching attitude. This idea of mutual need added the final ingredient to the synthesis of medicine, religion and the alcoholic's experience which is now Alcoholics Anonymous.


“Dr. Bob,” a very grim case, sobered almost immediately and never took a drink to the time of his death in 1950. He and I soon commenced to work on numbers of alcoholics that we found at the Akron City Hospital. Almost immediately there was a recovery, and then another. The first successful A.A. group had been formed. Returning to New York in the fall of 1935, this time with all the ingredients of recovery, another group soon took shape in this city.


Nevertheless, progress of the Akron and New York Groups was painfully slow for the next few years. Hundreds of cases were tried, but only a few responded. Near the close of 1937, however, forty were sober and we began to be far more sure of ourselves. We saw that we had a formula which might — carried from one alcoholic to the next — eventually produce, chain-style, a very large number of recoveries. So came the question: “How can our good news be spread to the millions of alcoholics in America and throughout the world?” One basic answer seemed to be in literature, detailing our methods. Another need was for widespread publicity which would bring great numbers of cases to us.


By the spring of 1939, our Society had produced a book which was called “Alcoholics Anonymous.” In this volume, our methods were carefully described. For the sake of greater clarity and thoroughness, the word-of-mouth program which my friend Ebby had given to me was enlarged into what we now call A.A's 'Twelve Suggested Steps for recovery.'' (See p. 7.) This was the backbone of our book. To substantiate A.A. methods, our book included twenty-eight case histories. We hoped that these stories might fully identify us with readers at a distance, and they certainly have. As we had withdrawn from the Oxford Group, our Fellowship adopted the name of our book, “Alcoholics Anonymous,” as its own. The advent of that volume marked a historical turning point. In the twenty years since, this basic text has gained a circulation of nearly 400,000 copies.* Countless alcoholics have sobered with no other aid than reading this volume and practicing its principles.
* In 2010, distribution passed 30,000,000

 * 2010年には発行部数は3,000万部を越えた。

Our next need was publicity, and it was forthcoming. Fulton Oursler, the noted editor and writer, printed a piece in Liberty magazine about us in 1939. The following year, John D. Rockefeller, Jr., gave A.A a dinner which was widely publicized. The next year, 1941, there was a feature article in the Saturday Evening Post. This story alone brought us thousands of new people. As we gained size, we also gained in effectiveness. The recovery rate went way up. Of all those who really tried A.A, a large percent made it at once, others finally made it; and still others, if they stayed with us, were definitely improved. Our high recovery rate has since held, even with those who first wrote their stories in the original edition of “Alcoholics Anonymous.” In fact, 75 percent of these finally achieved sobriety. Only 25 percent died or went mad. Most of those still alive have now been sober for an average of twenty years.


In our early days, and since, we have found that great numbers of alcoholics approach us and then tum away — maybe three out of five, today. But we have happily learned that the majority of them later return, provided they are not too psychopathic or too brain-damaged. Once they have learned from the lips of other alcoholics that they are beset by an often fatal malady, their further drinking only turns up the screw. Eventually they are forced back into A.A; they must do or die. Sometimes this happens years after the first exposure. The ultimate recovery rate in A.A is therefore a lot higher than we at first thought it could be.


Another development of recent years has been a source of much comfort. In our early time, we could only deal with last-gasp cases. Nothing could be done until alcohol had nearly wrecked its victim. But nowadays we don't always have to wait while sufferers plumb these depths. We can now help alcoholics to see where they are headed - before they “hit bottom.” In consequence, half of today's membership in A.A is composed of far milder cases. Very often, the family, the job, and the victim's health are relatively unimpaired. Even potential cases are today approaching us, people who have suffered only a little. Here and abroad, too, our Society is making much headway in crossing every barrier of race, creed and circumstance.


Yet we must humbly reflect that Alcoholics Anonymous has so far made only a scratch upon the total problem of alcoholism. Here in the United States, we have helped to sober up scarcely five percent of the total alcoholic population of 4,500,000.


The reasons are these: We can't deal with alcoholics who are too psychopathic or brain-damaged; many alcoholics don't like our methods and they look for an easier or different way; millions still cling to the rationalization that their troubles are wholly due to their personal circumstances and are therefore somebody else's fault. To get the alcoholic or the potential alcoholic to admit that he is the victim of an often fatal and progressive malady is usually a very difficult matter. This is the big problem that still faces all of us, whether physicians, clergymen, families or friends. However, there is much reason to hope. One of the greatest reasons for hope lies in what you physicians are already doing - and may still do. Perhaps some of you may be asking, “How can we help still more effectively?”


Here we A.A's can offer nothing authoritative, but we do feel we can make some helpful suggestions. Consider the family physician. Only a few years ago, a drunk was mostly a nuisance. The physician and the hospital could get him over rough hangovers. A little comfort might be afforded the family, but little else could be done.

私たちAAは何らかの権威のあるものは提供できませんが、いくつか有用な提案はできると思っています。家庭医(family physician)のことを考えてみましょう。数年前までは、酔っ払いはほとんど厄介者でした。医師や病院はひどい二日酔いを治療することはできました。それは家族に多少の慰めを与えることはできたでしょうが、それ以上のことはほとんどできませんでした。

Now the situation is different. Nearly every city and hamlet in this country has an A.A group. Yet all too often, the alcoholic will not try A.A. This is just where the family physician can so often step in. He is the one usually called upon when real trouble starts to loom. After getting the victim sobered up and the family quieted down, he can frankly tell the alcoholic what ails him. He can do the same thing for his patients that Carl Jung did for “Mr. R” and that Dr. Silkworth did for me. This is to make it clear to the reluctant drunk that he has contracted a progressive and often fatal malady, that he can't get well by himself, that he needs lots of help. Since a great deal is today known about the emotional and metabolic deficiencies of the alcoholic, family physicians can document their presentation in a far more convincing manner than could our early pioneer doctors .


It is very gratifying to know that today the subject of alcoholism is being taught in many of our medical schools. In any case, the facts about alcoholism are easy to obtain. Organizations like the National Council on Alcoholism, the Yale School of Alcoholic Studies,* plus innumerable state rehabilitation and clinical efforts, are ready sources of helpful knowledge. So armed, the family physician can — as we say in AA — “soften up” the drunk so that he will be willing to take a look at our Fellowship. Or, if he balks at AA, he may be directed to a clinic, a psychiatrist, or an understanding pastor. At this stage, the main thing is that he recognize his illness and that he start to do something about it.
• Since 1962, the Rutgers School of Alcohol Studies.

今日では多くのメディカル・スクール(医科大学院)でアルコホリズムというテーマが教えられていることを知り、とてもありがたいです。いずれにせよ、アルコホリズムについての事実は簡単に入手できます。National Council on Alcoholism(全国アルコホリズム協議会)やYale School of Alcoholic Studies(イェール・スクール・オブ・アルコール・スタディ)に加えて、数多くの州にあるリハビリテーション施設や臨床的取り組みを行なう組織は、喜んで役に立つ知識を提供してくれる情報源です。それによって武装すれば、家庭医は――私たちAAメンバーが言うように――私たちの共同体を見に行く意欲を持てるぐらいに、飲んだくれを「柔らかく」することができます。もしその人がAAを拒否するようなら、クリニックや精神科医や、あるいは理解ある牧師に紹介することもできるでしょう。この段階で大事なことは、彼が自分の病気を認識し、それに対して何かの行動を起こしてくれることです。
 * 1962年からはラトガーズ・スクール・オブ・アルコール・スタディとなった。

If the family physician's job is carefully done, the results are often immediate. If the first attempt doesn't work, the chances are better than even that persistent and successive approaches will bring results. These simple procedures do not rob the family physician of much time, nor will they be necessarily hard on the patient's pocketbook. A concerted effort of this sort by family physicians everywhere could not fail to achieve immense results. In fact, the effect of the family physician's work of this sort has already been great. And for this, I would like to set on our record the very special thanks of AA to them.


Now we come to the specialist, usually the psychiatrist. I'm glad to say that psychiatrists in great numbers are referring alcoholics to AA — even psychiatrists who more or less specialize on alcoholics. Their understanding of alcoholics is now great. Their patience and their tolerance of us, and of AA, have been monumental.


In 1949, for example, the American Psychiatric Association allowed me to read a paper on AA before a section of its Annual Meeting (see page 39). As these doctors specialize in emotional disorders – and alcoholism is certainly one of them — this act of theirs has always seemed to me a wonderful example of fine humility and generosity. The reprints of even that one paper have had a vast effect, worldwide. I'm sure that we A.A's have never been sufficiently appreciative of all of this. It used to be the fashion among some of us in AA to decry psychiatry, even medical aid of any description, save that barely needed for sobering up. We pointed to the failures of psychiatry and of religion. We were apt to thump our chests and exclaim, “Look at us. We can do it, but they can't!” It is therefore with great relief that I can report this to be a vanishing attitude. Thoughtful AA members everywhere realize that psychiatrists and physicians helped to bring our Society into being in the first place and have held up our hands ever since.


We also realize that the discoveries of the psychiatrist and the biochemist have vast implications for us alcoholics. Indeed, these discoveries are today far more than implications. Your president and other pioneers in and outside your society have been achieving notable results for a long time, many of their patients having made good recoveries without any AA at all. It should here be noted that some of the recovery methods employed outside AA are quite in contradiction to A.A. principles and practice. Nevertheless, we of AA ought to applaud the fact that certain of these efforts are meeting with increasing success.


We know, too, that psychiatry can often release the big neurotic overhang from which many of us suffer after AA has sobered us. We know that psychiatrists have sent us innumerable alcoholics who would have never otherwise approached AA, and many clinics have done likewise. We clearly see that by pooling our resources we can do together what could never be accomplished in separation, or in shortsighted criticism and in competition.


Therefore I would like to make a pledge to the whole medical fraternity that A.A will always stand ready to cooperate, that AA will never trespass upon medicine, that our members who feel the call will increasingly help in those great enterprises of education, rehabilitation and research which are now going forward with such promise.


So menacing is the growing specter of alcoholism that nothing short of the total resources of society can hope to vanquish or much lessen the strength of our very dangerous adversary, John Barleycorn. The subtlety and power of the alcoholic's malady is revealed on every page of mankind's history - and never so starkly and so destructively as in this century.


When our combined understanding and knowledge have been fully massed and applied, we of AA know that we shall find our friends of medicine in the very front rank - just where so many of you are already standing today.


When such an array of benign and cooperative action is in full readiness, it can, and will, surely be a great tomorrow for that vast host of men who suffer from alcoholism and from all its dark and baleful consequences.


recovery/three_talks_by_bill_w/alcoholics_anonymous_beginnings_and_growth.txt · 最終更新: 2024/06/24 by ragi