The 12 Actions offer a religious remedy. They summarize a procedure of give up of the ego to the subconscious, God or a higher energy, and very much look like the procedure of modification in Jungian treatment. Jung considered that oneness and wholeness of the personality, which produces a feeling of popularity and detachment, happens when both the aware and subconscious requirements are taken into account - when not the ego, but the Self, is at the middle of awareness. (Storr, 19) He had written that his lifestyle was "a tale of the self-realization of the subconscious," and found, as suggested by the 12 Actions, that God was "a directing concept of oneness." (Storr, 24-25)
The following is a conclusion of how the Actions work; however, any straight line information is deceiving, because, like modification, the procedure is round. Although these Actions apply to several obsessive problems, whether to a individual, a material (e.g. liquor, medication, food) or a procedure (e.g., sex, betting, debting), the concentrate here is on liquor and substance misuse and the close relatives who are in a codependent connection with the alcoholic/addict.
Facing the Issue.
The starting of restoration is recognizing that there is an issue such as liquor or medication, that there is help outside yourself, and the desire to implement it. This also symbolizes the starting of wish and believe in in something beyond yourself (such as a specialist, attract, or the program). Usually, it has taken decades to face the situation, but by starting a shut family associates system, and learning about addiction, refusal begins to unfreeze.
The first part of "working the First Step" is an entrance of powerlessness. Phase 1 reads: "We confessed we were incapable over liquor - that our life have become uncontrollable." (Other terms, such as "food", "gambling" or "people, locations and things" are often changed for the phrase liquor.) martin donohue The material enthusiast begins to comprehend s/he is incapable over liquor or medication, and the codependent gradually understands that she or he cannot management the material enthusiast. The battle not to consume and the codependent's cautious over the enthusiast start to slide away. Progressively, attention begins to move from the material, and, for the codependent, the material enthusiast to pay attention to yourself. Before taking this Phase, limitless treatment classes are invested by the alcohol addiction, thinking, "Why do I drink?" and the partner stressing about the addict's actions.
There are further and further levels of managing the First Phase during restoration. The first level is the recommendation that there is a issue with a substance; second, that it is a life-threatening problem over which one is powerless; and third, that actually the situation is not only with the material, nor with the material enthusiast or others, but can be found in ones own behaviour and actions.
Surrender.
The recommendation of powerlessness results in a gap, which formerly was loaded with a lot of emotional and work out trying to management and operate the addiction or the material enthusiast. Feelings of stress, rage, reduction, lonliness, dullness, and depressive disorders occur. The lonliness that was hidden by the addiction is now exposed. It is an amazing understanding when you recognize that you or your family member has a deadly addiction, topic only to a everyday liberation, over which you are incapable. Now, with a degree of believe in, and either out of frustration or trust, one gets a desire to convert to a energy beyond yourself. This is Phase 2. "Came to believe that a Power higher than ourselves could recover us to peace of mind."
In the book Alcoholics Confidential, it declares, "Without help it is too much for us. But there is One who has all power--that One is God." (p. 59). That energy can also be a attract, specialist, the team, the treatment procedure or a religious energy. In managing the Actions, truth itself becomes a instructor, as one is requested to constantly "turn over" (to that Power) an addiction, individuals and annoying circumstances. More and more, the ego relinquishes management, as one begins to believe in that Power, the growth procedure and lifestyle as well.
Self-Awareness.
What has been occurring up until now is an improving attention and statement of ones structural actions and addiction(s) - what is termed as "insanity" in the Second Phase. This is a essential growth, because it represents the genesis of an monitoring ego. With this new device, one begins to exercise some constraint over obsessive and unwanted routines, terms, and actions. The Program performs behaviorally as well as emotionally. Abstinence and perseverance from old actions are combined with stress, rage and a feeling of losing management. New, more suitable behaviour and actions (often known as "contrary action") experience unpleasant, and stimulate other emotions, such as worry and pity. From a Jungian viewpoint, ones "complexes" are being pushed.
"We respect and strategy lifestyle in the mild of our child decades concepts and training, that is, in the mild of our buildings. This would describe why our feeling of being and of security are so linked with our acquainted, personally-actualized supports of referrals...Every task to our individual addiction styles and acquainted concepts is sensed as nothing less than the risk of loss of life and annihilation of our selves. Usually such difficulties stimulate responses of protecting stress." (Whitmont, 24)
Group assistance is important in strengthening new actions, because the sentiments activated by these changes are very highly effective and can easily slow down or police arrest restoration. For the very same reasons, family associates, friends and fans may avoid modify in order to protect the body homeostasis. The emotional pain may be so great that the material enthusiast may come back to consuming or using. The 12 Actions offer help in Phase 3. Here one is requested to give up the ego's main position as film director, and to convert ones lifestyle "over to the care of God as we recognized God." martin donohue This is the exercise of "letting go" and "turning it over," significance that one cannot management results, others' behaviour, and routines, nor everyday problems that can induce a backslide. In Jungian treatment, the individual "comes to modify his mind-set from one in which ego and will are critical to one in which he recognizes that he is advised by an developing aspect which is not of his own making...named the Self - a 'God-image,' or at least indistinguishable from one."(Storr, 19). The idea of give up can be particularly terrifying to someone - like many fans - who has been injured by misuse or ignore. Trust is a procedure, but as trust gradually develops, so does the capability to let go and move towards more efficient actions.
Inventory; Developing Self-esteem.
Now with a bit more ego attention, self-discipline and trust, one is prepared to evaluation ones past. This is Phase 4. It needs a thorough evaluation ("a looking and courageous ethical stock of ourselves"), with a view towards discovering styles of structural emotions and actions, known as "character problems." The "exact characteristics of our wrongs" is then "admitted to God, to ourselves and to another human being," in Phase 5.
For Jung, the darkness "is ethical problem that difficulties the whole ego personality" (Storr, 91), and "no success or growth in research is possible until (it) is effectively faced." (Whitmont, 165) "The darkness personifies everything that the consumer will not recognize about himself and yet is always pushing itself upon him straight and ultimately - for example, substandard attributes of personality and other mismatched propensities." (Storr, 221) Understanding the black factors of the personality, an essential situation for self-knowledge, needs "considerable ethical attempt," and "painstaking perform increasing over a while." (Storr, 91). Individuals careful in managing the Actions often do a few stocks with one or more gives over several decades, each time suffering from higher loyalty and understanding.
Jung sensed payoff was possible only by suffering from ones "final pity," or "blackest darkness." (Storr, 279, Whitmont, 226)) Whether in treatment or with a attract, the procedure of self-disclosure in a non-judgmental atmosphere needed by Phase 5 further produces self-esteem and an monitoring ego. Through aware recommendation of ones blemishes, one finds his or her frailty and humankind. Guilt, problems and paralyzing pity start to carefully melt, and with it, the incorrect self, self-loathing and depressive disorders. For some, particularly individuals in treatment, this procedure includes remembering child decades pain and sadness perform, which is the starting of concern for yourself and others.
Self-acceptance and Transformation.
The experience with the darkness delivers inevitable issue and pain. Following an recommendation of structural emotional and attitudinal styles, the individual is still experienced with the understanding that attention alone is not enough. Change doesn't happen until old routines are changed with better abilities, and/or until the requirements they provided are eliminated. With higher attention, the old routines become progressively unpleasant, and not perform. This is the procedure of give up described in Phase 6.
"Were entirely prepared to have God eliminate all these problems of personality." It is similar to Phase 3; however, Phase 3 is more of a aware decision and is usually associated with giving up management over circumstances or factors outside of yourself, while Phase 6 emphasizes the emotional procedure of individual modification that develops throughout restoration. This Phase symbolizes a further growth of self-acceptance and paves the way to modify. Preferably, the individual carries on, pursuant to Phase 10, to analyze their styles and "defects" with a attract or specialist as they show up on a regular base, to better comprehend their feelings, requirements, repercussions and other options. Like the film "Groundhog Day," efforts to modify can become annoying. For provided that one furtively tries to modify, and locations fault on yourself in the procedure, no action happens - not until one gives up, in hopelessness. Phase 6 requests that one give up management and ego holding, and look for a resource beyond yourself. Jung realized there was nothing to be done, but to "wait, with a certain believe in in God, until out of a issue carried with perseverance and strength, there comes out the remedy intended." (Storr, 281) Then one is "entirely prepared." There is a similar in Jungian treatment, where a essential aspect is achieved.
"We then discover to our surprise that our efforts to fix (our problems) by an attempt of will avails us nothing, that our good objectives, as the saying goes, merely lead the way to terrible...We are experienced up against a paradox that self-discipline and aware attempt are essential but do not get us far enough in our really essential locations...A quality of this apparently despairing state of chaos gradually happens by benefit of the attention that the ego's declare of a potential to management sets on an impression...Then we have come to a aspect of popularity that triggers a essential modification of which we are the item, not the topic. Transformation of our personality happens in us, upon us, but not by us. The subconscious changes itself and us in reaction to our attention and popularity of our place, of our combination...(We) are aware of our restrictions, not merely intellectually but in the absolute depths of our bowels, in our feelings and in our hopelessness... The aspect of hopelessness, the aspect of no come back, then is the level...The ways of quality are usually those which aware reason could never have found." (Whitmont, 307-308).
This procedure of dealing with the darkness results in the modesty needed to form connections. "The perfect have no need of others, but weak point has, for it looks for assistance..." (Storr, 399-400) It is this humbleness in regards to God that is needed by Phase 7, which declares, "Humbly requested God to eliminate our disadvantages."
Compassion for Others.
The evaluation of ones disadvantages in Phase 5 shows ones impact on others, and wakes up concern for those one has damaged. Actions 8 and 9 recommend that one compose a list of those individuals to create immediate changes to them. Jung indicates that where it is not possible to limit the concept of the darkness, we can at least minimize it with an apology, rather than fault the other individual. (Whitmont, 168) This creates humbleness and sympathy, and self-esteem.
Tools for Daily Growth.
Recovery and religious growth are never finished, but a constant procedure. The 12 Actions offer resources for this continuous procedure. Actions 10, 11, and 12 are termed as servicing steps, and it is suggested that they be started early in restoration.
The 12-Step Applications highlight ethical actions - doing the right aspect. Rather than delay until one seems like doing the right aspect, it is often said to: "Take the action, and the sentiments will follow." Jung considered that trust alone was vacant, and that the affected person needed "justification by performs." He needs "to do the right aspect...with all his might." (Storr, 281) Phase 10 indicates one take an on-going stock, and when incorrect create immediate changes. This encourages self-responsibility and combines attention of the darkness on a regular base to keep the record clean in connections with others. "Guilt feelings...have to be handled by transforming them into logical liability, by advertising the understanding that a law of cause and impact is managing. When someone seems he is incorrect or something is incorrect, he does have something to do with it and it is his own individual liability to act and to management himself - even to modify himself." (Whitmont, 281)
Step 11 indicates relaxation and prayer to enhance "conscious contact with God." This firms the connection to the Self and improves Self-awareness. It encourages new actions, by decreasing reactivity and stress associated with modify, and by improving perseverance for the experience of lonliness, which facilitates the Self as old actions and ego components fall away.
Step 12 indicates doing service and dealing with others, which decreases self-centeredness and improves sympathy. Furthermore, discussing what one is acquainted with is self-reinforcing. This Phase also indicates exercising these concepts in all locations of ones lifestyle. This is a memory that spiritual techniques and growth cannot be used in only one section of our lifestyle, without contaminants from other locations. For example, lying in any area undermines comfort and self-esteem, impacting all of ones connections. It also defends against the propensity of many individuals to change obsessive problems to deal with the stress and depressive disorders that can go along with abstinence.
No comments:
Post a Comment