or uncaring forces which I cannot control, and the horror I feel when I contemplatemy own death. <strong>The</strong>re is the anxiety <strong>of</strong> guilt and condemnation: the awareness thatI can never be perfect (at an absolute level) in meeting all <strong>of</strong> the demands which lifewill place on me, and that I will always be guilty <strong>of</strong> not having been good enough,along with the closely associated anxiety <strong>of</strong> rejection and abandonment. Each period<strong>of</strong> human history tends to have its own dominant form <strong>of</strong> existential anxiety,which overshadows the others in importance for a century or so. Images <strong>of</strong> theanxiety <strong>of</strong> emptiness and meaninglessness filled many <strong>of</strong> the artistic, literary, anddramatic expressions <strong>of</strong> the twentieth century: one can see it appearing in the apparentlymeaningless drips <strong>of</strong> color which made up the paintings <strong>of</strong> Jackson Pollockduring the 1940’s, in Albert Camus’ formative novel <strong>The</strong> Myth <strong>of</strong> Sisyphus, and in theworks <strong>of</strong> the playwrights who were associated (in the 1940’s, 50’s, and 60’s) withthe theater <strong>of</strong> the absurd—Samuel Beckett, Eugene Ionesco, Jean Genet, HaroldPinter, Tom Stoppard, Friedrich Dürrenmatt, Edward Albee, and so on.Being sickened by my own inner rottennessWhen he attended the Oxford Group house party, and felt God powerfully atwork in that gathering (what the twelve step program calls the spirit <strong>of</strong> the tables),Leon discovered that there was no way <strong>of</strong> becoming conscious <strong>of</strong> God without alsobecoming conscious <strong>of</strong> self. And the rottenness he discovered within himself madehim sick to his stomach and nauseated. He started to become aware <strong>of</strong> all the falsityand phoniness which had made up his life. He found that all <strong>of</strong> the things he hadhad preying on his conscience (things which he had spent years trying to suppressand forget and alibi and explain away) were coming up to the surface <strong>of</strong> his mindonce again: acts <strong>of</strong> selfishness, cowardice, and dishonesty. He found himself tryingto project these feelings <strong>of</strong> self-loathing over onto the Oxford Group people whowere so disturbing him: they were the ones who were phonies, they were the ones whowere bossy and opinionated know-it-all’s, they were the ones who were out to trickhim out <strong>of</strong> something or other. [chapter 1, section I]Recovering alcoholics who can remember things like driving an automobiledrunk and running into other people and hideously injuring those other peopleand having to stand there uninjured (with police handcuffs on) and listen to thoseinjured people scream with pain can understand exactly why Leon said that it wasa feeling <strong>of</strong> nausea which we felt when we confronted our true selves. Drug addictsand gambling addicts who think too hard about how their addiction caused them tocast away their spouses and children, find their insides cramping up within them, inthe same kind <strong>of</strong> total visceral disgust with themselves.8
I must embrace my own feeling <strong>of</strong> soul-sicknessIf I wish to engage in positive spiritual growth after having had this experience,Leon says, “what happens to me comes about step by step.” (We can compare thisto Bill W.’s insistence that spiritual growth occurs in a series <strong>of</strong> discrete steps.) Godis all powerful, but will not work on me until I give him my consent. My first act <strong>of</strong>consent must come with a willingness to feel this self-sickness instead <strong>of</strong> runningaway from it. I must identify each piece <strong>of</strong> selfishness or cowardice or dishonestywithin me, and then let God change me and heal me. [chapter 1, section I]<strong>The</strong> Cross: surrender and acceptanceFrank Buchman had the experience which gave birth to the Oxford Group whenhe went to the Keswick Convention in the Lake District up in the north <strong>of</strong> Englandin 1908, and attended a small chapel service where Jessie Penn-Lewis 7 preached onthe Cross <strong>of</strong> Christ. In an overwhelming religious experience, Buchman suddenlyrealized the necessity <strong>of</strong> surrendering all his earthly resentments and making restitution(or “making amends” as the twelve step people call it) to those at whom heheld those resentments.Philip Leon talks again and again in this book about accepting the Cross <strong>of</strong>Christ, but those who find this language objectionable should note how he makesthe rather startling statement here that readers who want to test his theories aboutthe centrality <strong>of</strong> the cross, can begin if they choose by regarding “the whole account<strong>of</strong> the life, the divinity and crucifixion <strong>of</strong> Jesus as a fairy tale invented and used bymany people through many ages in order to illustrate what they meant by God’spower in relation to the world as it is.” But like all good myths and fables, they needto note that this one has an important moral: “God, it teaches us, is that powerwhich changes degradation into glory, death into life, defeat into triumph, inertiainto inexhaustible activity.” [chapter 1, section I] And Leon believes that once I seethe transforming effect <strong>of</strong> this power on my own life, I will begin to realize that I amdealing with something which (at some essential level) is not a fairy tale, but totallyreal.Part <strong>of</strong> me aches and longs for God’s healing and energizing love, while anotherpart—the selfish part—resists God with all its might, because that part <strong>of</strong> me fearschange, creativity, and anything involving real effort on my part. [chapter 1, sectionI] This is the part which must be crucified, or “crossed out” if you are someone whoobjects to too much heavily Christian language. I must practice what the twelve stepprogram calls surrender and acceptance—that is, in traditional Christian terms, Imust crucify all these selfish fears—or I will never find the new divine life whichemerges on the other side <strong>of</strong> the crucifixion.9
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Chapter 2DEMONSTRATION BY EXPERIMEN
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to desire passionately to be health
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Conformity with the commandment aga
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IITHE CRUCIAL EXPERIMENT ORTHE QUIE
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not meant; that the fool was not as
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hands I commit my spirit.”With th
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that God the Highwayman is really a
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I obey guidance to go and see a man
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foreseen or seen as I have represen
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AN ILLUSTRATIONBecause the checking
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IVTHE QUITE TIME AND THEH WORKING D
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NEED FOR AN ADEQUATE PSYCHOLOGY OF
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only to poets. But to judge from on
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For the first time passion or the r
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HEAVENWhat I have come to is Heaven
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For Heaven is now no longer a dream
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I am contiguous with other selves i
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expanses of self, seem to be experi
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IITHE STRATEGY OF THE LARGER SELFGO
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FEAR CONCEALS FEARNow the procedure
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exposure of the “universe.” Tru
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IIITHE STRATEGY AGAINST THE LARGER
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his own. The miracle of self-consci
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usiness, for government, for the na
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and then make him follow its course
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importance to the Company. However,
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of smugness, self-satisfaction and
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PREOCCUPATION WITH SYMPTOMSWhen “
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channel through which collective gu
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abyss and the area coincide. It is
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that need or greed, and not the cap
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VPOLITICAL SCIENCEUNCHANGED POLITIC
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it, by blaming other people instead
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VIPHILOSOPHY AND ARTTHE SINS OF THE
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For expression or projection is the
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DENYING THE SEPARATION BETWEEN THE
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which the errors are designed to pr
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A PERSONAL NOTEThe philosophy given
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the formation of sacred stereotypes