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Twenty-Four Hours A Day
2011 Reprint of 1954 Edition. Richard Walker, the author of this work, is the second most popular Twelve Step recovery author in total sales, after Bill Wilson. Walker has helped untold numbers of alcoholics through his writings. "Twenty-Four Hours a Day" is a book of meditation, thought, and prayer that is soul inspiring, spiritually uplifting, and filled with sage words of wisdom. While geared toward members of Alcoholics Anonymous to help them in their daily program of recovery, the book has much to offer any individual who is working on self-improvement and personal growth, and who is searching for spiritual uplifting and guidance. The book is divided into the 365 days of the calendar year, offering a thought, meditation, and related short prayer on each day. Much of the material is based on the Big Book and other A.A. literature. A classic work.
158 pages, Paperback
First published January 1, 1937
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Displaying 1 - 30 of 32 reviews
October 22, 2014
Known as 'the little black book' among AA folks, this is a daily reader. Many read a passage every morning & contemplate it through the day. I did so for a couple of years. While it definitely has a Christian bias, it strives to leave religion out & concentrate on spirituality.
It starts off with a wonderful Sanskrit proverb:
Look to this day,
For it is life,
The very life of life.
In its brief course lie all
The realities and verities of existence,
The bliss of growth,
The splendor of action,
The glory of power --
For yesterday is but a dream,
And tomorrow is only a vision,
But today, well lived,
Makes every yesterday a dream of happiness
And every tomorrow a vision of hope.
Look well, therefore, to this day.
Sanskrit proverb
by Kalidasa,
Indian poet and playwright,
fourth century A.D.
It starts off with a wonderful Sanskrit proverb:
Look to this day,
For it is life,
The very life of life.
In its brief course lie all
The realities and verities of existence,
The bliss of growth,
The splendor of action,
The glory of power --
For yesterday is but a dream,
And tomorrow is only a vision,
But today, well lived,
Makes every yesterday a dream of happiness
And every tomorrow a vision of hope.
Look well, therefore, to this day.
Sanskrit proverb
by Kalidasa,
Indian poet and playwright,
fourth century A.D.
October 1, 2018
I read it daily. So helpful in my recovery.
March 1, 2017
I'm not a big fan of books about squabbling marrieds. In this case, the hero and heroine meet through business, fall in love, marry, and then continue working together. Disharmony ensues, of course. I liked the details of the heroine's fashion work--interesting how many of Baldwin's heroines are involved in fashion--but the disagreements with her husband/employer were repetitive and often petty. Even worse, his attitude toward her was patronizing and whenever they disagreed he trotted out the women-can-never-keep-their-emotions-out-of-business cliche. It didn't exactly make him a sympathetic character to me. Frankly, I never understood what the heroine saw in him and wouldn't have minded if she'd dumped him. Not what Baldwin had in mind, I'm guessing, so it made for a less-than-satisfying read.
October 7, 2018
The Little Black Book: A Review of Twenty-Four Hours a Day
At the time of its publication, Twenty-four Hours a Day filled a spiritual vacuum among recovering alcoholics. Step 11 in Alcoholics Anonymous called for daily prayer and meditation, but it had left no detailed instructions for how to practice these disciplines. Instead, the Big Book (BB) suggested one memorize a few set prayers which emphasize the principles it discusses and seek further advice from one’s priest, minister, or rabbi.
That pretty much left alcoholics with religious devotionals, which of course were not written for drunks and which, then as now, don’t address the special needs of those in recovery. It was nevertheless one of these devotionals, God Calling, which inspired one particular alcoholic to write a book that would actually speak to his fellow drunks.
What would be known as the Little Black Book (LBB) started as a series of small cards Richmond Walker wrote out for his own personal use. Wanting to share in these meditations, members of the AA group in Daytona Beach encouraged Rich to turn them into a book and publish it under the group’s sponsorship.
Printed at the local county court house and distributed from Rich’s basement, the book was an immediate success. Between 1948 and 1954 (when Hazelden picked it up), the book sold 18,000 copies, a considerable figure given the size of AA at the time. It went on to spawn the new genre of the modern meditation book, launched Hazelden into the publishing business, and became the best-selling recovery work after the BB, with sales now surpassing 10 million.
The LBB was published anonymously, the only reference to its author being a note in the back to the effect that it was “Compiled by a member of the Group at Daytona Beach, Fla.” Richmond Walker was born of a well-to-do family in Brookline, a suburb of Boston. He was intelligent and highly educated, a thinker attracted to the likes of Plato and Kant. His drinking career started in college at the age of 20 and ended 27 years later in 1939, when he got sober in the Oxford Group (OG). After a brief relapse in 1941, he joined the newly-founded AA group in Boston in 1942. Three years later he published “For Drunks Only” under the sponsorship of the Quincy group of AA, a pamphlet that would also inspire the LBB, a work he started after his move to Daytona.
Organizationally, the LBB is a model of simplicity. Each page (measuring only 3" x 8") has three sections: AA Thought for the Day, Meditation for the Day, and Prayer for the Day, with the last two printed in a smaller font than the first. The Thought takes roughly the first half of the page, with the Meditation covering most of the second half and the Prayer usually the last three lines. This arrangement is consistent throughout the work.
The three sections generally form a thematic whole. The first introduces a theme and concludes with a question which refocuses the reader’s attention on a main idea within that theme (sometimes the entire passage may be a series of questions). The second moves one or more ideas in the theme to the level of sustained meditation. The third prays that an ideal or aspiration contained in the thought or meditation may become a practical reality in one's own person and life.
Thought, meditation, and prayer are therefore closely linked to each other. They form a spiritual continuum which engages head, heart, and imagination. Here meditation does not seek to by-pass reason or dispense with prayer, as some forms of mediation do. Instead, there’s a harmonious integration of the three which involves deep spiritual reflection and contemplation. The classic model is found in the St. Francis Prayer in Step 11 of AA’s Twelve Steps and Twelve Traditions (12&12), published seven years after the LBB.
Looking briefly at each of the three sections, we will find that the AA Thought for the Day, as the first word suggests, centers around our experience as alcoholics. Much of it is adapted from Walker’s earlier work, “For Drunks Only,” and from the BB, which it quotes liberally. As such, it usually has a narrative cast and speaks in terms of “we” or “I” in relation to our drinking past and our recovery in AA. Some of the “I” passages (e.g. 03/29 – 04/04) are clearly autobiographical, where, following the BB, Rich shares what he was like before he came to AA and what he is like now that he’s sober.
Because the book lacks an index of topics, it is easy to miss the fact that the AA experience shared in the Thought is often organized around well-defined recovery themes. These themes may be broad and cover a continuous range of pages, or narrow and cover single pages at different points in the work.
Examples of the latter are spiritual disciplines like surrender (01/02, 01/25, 03/03); virtues like gratitude (01/22, 07/18, 07/31), character defects like pride (01/04, 04/10, 07/17), and emotional handicaps like fear (03/29, 06/15, 07/10).
Examples of the former are Psychology and Religion (08/01 – 08/07); Big Book study (08/08 – 09/04); AA Slogans (09/05 – 09/08); the Steps (09/16 – 09/24); Spiritual experience (09/25 – 09/27); Meetings and the rooms (09/29 – 10/14); AA service (10/15 – 10/20); the rewards of sobriety (10/21 – 11/05); How we’ve changed (11/05 – 11/25); Slips (11/30 – 12/07), and Fellowship (12/09 – 12/13).
The Meditation for the Day centers broadly on our spiritual awakening. Part of the material in this section is adapted from the aforementioned God Calling, which Walker used in the OG. Sometimes the meditations take the form of affirmations or declarations of spiritual intention. Other times they may be resolutions, but, rather than expressions of self-will, these are more like reminders of spiritual attitudes to cultivate. There are also examples of self-talk intended for spiritual encouragement along the lines of some of the psalms of David.
In addition to specific principles like faith or humility, these meditations cover broad themes such as the spiritual life, spiritual experience, conscious contact, God as we understood him, and practicing the presence of God. What is unique about these meditations is that they manage to be spiritual and at the same time practical, inspirational and at the same time substantive. There’s little fluff in them.
The Prayer for the Day is typically introduced with “I pray that” and has the ring of an aspiration more than of a direct petition. Nor is the prayer addressed directly to God, though it is grounded in God as the source of the power which can make the aspirations of the prayer materialize in our individual lives. Here again spirituality combines with practice and is grounded in experience.
Like the BB, the LBB was heavily influenced by the OG. However, the LBB continues to give prominent display to some concepts the BB has abandoned. Among these are the Four Absolutes (honesty, purity, unselfishness, love, as in 08/29), though the term “absolute” (which is what alcoholics objected to) is avoided and the concept is qualified by the addition of two other essential qualities: humility and gratitude. There’s also the concept of the 5Cs (confidence, confession, conviction, conversion, continuance, as in 05/23 – 05/27), which relates to 12th-Step work with other alcoholics and at times may come across as a little too rigid and religious.
The LBB also uses Biblical allusions more frequently and more directly. The Apostle Paul is mentioned by name on a couple of occasions and direct reference is made to the parables of the Good Samaritan and the Prodigal Son. Sometimes scriptures are cited directly and placed within quotation marks, but the source is left unidentified. Most of the time, however, the LBB follows the BB precedent of using scripture without quotes or any kind of attribution. An in all cases passages are used to make a practical spiritual point rather than a doctrinal or a theological one.
We may also find some differences in tone. The BB moved away considerably from the language of duty, obligation, and exhortation, for instance. The LBB retains some of this idiom, most obviously in its excessive use of what some AAs call “musty” language, as in the Thought entries of 03/08 and 05/25, where an imperative “must” is stressed in every sentence. Being told what we “must” do doesn’t work that well for us alcoholics. We prefer hearing what the other person is doing to work the program and how that’s working in his or her life.
That’s why the BB adopted a narrative, experience-based approach that favors the use of more modest terms like “may,” and which, by stressing the use of “we” and “I,” tries to encourage sharing and identifying. The LBB follows this model in most of the Thought entries, but in the Meditation it often continues to follow an old instructional and injunctive approach in which the reader is addressed repeatedly as “you” (e.g. 10/10, 10/12, 10/14). To recovering ears, this often sounds a little too preachy, very much the way “must” does. “You” is the formal mode of address of the authority and of the expert, of the lecturer, the teacher, and the preacher. It’s not the language of the heart or of the fellow sufferer. It's a “we” program, we say in the rooms.
The LBB is a transitional work between religion and AA spirituality, and so these flaws are the remnants of an old approach. But they are flaws which LBB has largely left behind, though not as much as we might like. As a whole, the LBB is closer to the letter and the spirit of the BB and of the 12 Steps than any other book in the secondary AA literature. And, it packs more of the program in each of its little pages than any other work. For the recovering alcoholic who wants to practice prayer and meditation on a daily basis, the book still has no equal.
That is in any case my experience. I started using the LBB in 1984 when I was newly sober. After a while I migrated to other books of meditation, many of them published by Hazelden. Eventually, those books wore thin. Six years ago I returned to the LBB and have been using it every day since. Unlike the first time around, it is now heavily marked and annotated. No matter how many times I have read a selection, I often find something useful to reflect upon. It centers me on the spiritual program of recovery. It reminds me where I came from and where I'm going, and it shows me how I can hope to live my life today, one day at a time.
At the time of its publication, Twenty-four Hours a Day filled a spiritual vacuum among recovering alcoholics. Step 11 in Alcoholics Anonymous called for daily prayer and meditation, but it had left no detailed instructions for how to practice these disciplines. Instead, the Big Book (BB) suggested one memorize a few set prayers which emphasize the principles it discusses and seek further advice from one’s priest, minister, or rabbi.
That pretty much left alcoholics with religious devotionals, which of course were not written for drunks and which, then as now, don’t address the special needs of those in recovery. It was nevertheless one of these devotionals, God Calling, which inspired one particular alcoholic to write a book that would actually speak to his fellow drunks.
What would be known as the Little Black Book (LBB) started as a series of small cards Richmond Walker wrote out for his own personal use. Wanting to share in these meditations, members of the AA group in Daytona Beach encouraged Rich to turn them into a book and publish it under the group’s sponsorship.
Printed at the local county court house and distributed from Rich’s basement, the book was an immediate success. Between 1948 and 1954 (when Hazelden picked it up), the book sold 18,000 copies, a considerable figure given the size of AA at the time. It went on to spawn the new genre of the modern meditation book, launched Hazelden into the publishing business, and became the best-selling recovery work after the BB, with sales now surpassing 10 million.
The LBB was published anonymously, the only reference to its author being a note in the back to the effect that it was “Compiled by a member of the Group at Daytona Beach, Fla.” Richmond Walker was born of a well-to-do family in Brookline, a suburb of Boston. He was intelligent and highly educated, a thinker attracted to the likes of Plato and Kant. His drinking career started in college at the age of 20 and ended 27 years later in 1939, when he got sober in the Oxford Group (OG). After a brief relapse in 1941, he joined the newly-founded AA group in Boston in 1942. Three years later he published “For Drunks Only” under the sponsorship of the Quincy group of AA, a pamphlet that would also inspire the LBB, a work he started after his move to Daytona.
Organizationally, the LBB is a model of simplicity. Each page (measuring only 3" x 8") has three sections: AA Thought for the Day, Meditation for the Day, and Prayer for the Day, with the last two printed in a smaller font than the first. The Thought takes roughly the first half of the page, with the Meditation covering most of the second half and the Prayer usually the last three lines. This arrangement is consistent throughout the work.
The three sections generally form a thematic whole. The first introduces a theme and concludes with a question which refocuses the reader’s attention on a main idea within that theme (sometimes the entire passage may be a series of questions). The second moves one or more ideas in the theme to the level of sustained meditation. The third prays that an ideal or aspiration contained in the thought or meditation may become a practical reality in one's own person and life.
Thought, meditation, and prayer are therefore closely linked to each other. They form a spiritual continuum which engages head, heart, and imagination. Here meditation does not seek to by-pass reason or dispense with prayer, as some forms of mediation do. Instead, there’s a harmonious integration of the three which involves deep spiritual reflection and contemplation. The classic model is found in the St. Francis Prayer in Step 11 of AA’s Twelve Steps and Twelve Traditions (12&12), published seven years after the LBB.
Looking briefly at each of the three sections, we will find that the AA Thought for the Day, as the first word suggests, centers around our experience as alcoholics. Much of it is adapted from Walker’s earlier work, “For Drunks Only,” and from the BB, which it quotes liberally. As such, it usually has a narrative cast and speaks in terms of “we” or “I” in relation to our drinking past and our recovery in AA. Some of the “I” passages (e.g. 03/29 – 04/04) are clearly autobiographical, where, following the BB, Rich shares what he was like before he came to AA and what he is like now that he’s sober.
Because the book lacks an index of topics, it is easy to miss the fact that the AA experience shared in the Thought is often organized around well-defined recovery themes. These themes may be broad and cover a continuous range of pages, or narrow and cover single pages at different points in the work.
Examples of the latter are spiritual disciplines like surrender (01/02, 01/25, 03/03); virtues like gratitude (01/22, 07/18, 07/31), character defects like pride (01/04, 04/10, 07/17), and emotional handicaps like fear (03/29, 06/15, 07/10).
Examples of the former are Psychology and Religion (08/01 – 08/07); Big Book study (08/08 – 09/04); AA Slogans (09/05 – 09/08); the Steps (09/16 – 09/24); Spiritual experience (09/25 – 09/27); Meetings and the rooms (09/29 – 10/14); AA service (10/15 – 10/20); the rewards of sobriety (10/21 – 11/05); How we’ve changed (11/05 – 11/25); Slips (11/30 – 12/07), and Fellowship (12/09 – 12/13).
The Meditation for the Day centers broadly on our spiritual awakening. Part of the material in this section is adapted from the aforementioned God Calling, which Walker used in the OG. Sometimes the meditations take the form of affirmations or declarations of spiritual intention. Other times they may be resolutions, but, rather than expressions of self-will, these are more like reminders of spiritual attitudes to cultivate. There are also examples of self-talk intended for spiritual encouragement along the lines of some of the psalms of David.
In addition to specific principles like faith or humility, these meditations cover broad themes such as the spiritual life, spiritual experience, conscious contact, God as we understood him, and practicing the presence of God. What is unique about these meditations is that they manage to be spiritual and at the same time practical, inspirational and at the same time substantive. There’s little fluff in them.
The Prayer for the Day is typically introduced with “I pray that” and has the ring of an aspiration more than of a direct petition. Nor is the prayer addressed directly to God, though it is grounded in God as the source of the power which can make the aspirations of the prayer materialize in our individual lives. Here again spirituality combines with practice and is grounded in experience.
Like the BB, the LBB was heavily influenced by the OG. However, the LBB continues to give prominent display to some concepts the BB has abandoned. Among these are the Four Absolutes (honesty, purity, unselfishness, love, as in 08/29), though the term “absolute” (which is what alcoholics objected to) is avoided and the concept is qualified by the addition of two other essential qualities: humility and gratitude. There’s also the concept of the 5Cs (confidence, confession, conviction, conversion, continuance, as in 05/23 – 05/27), which relates to 12th-Step work with other alcoholics and at times may come across as a little too rigid and religious.
The LBB also uses Biblical allusions more frequently and more directly. The Apostle Paul is mentioned by name on a couple of occasions and direct reference is made to the parables of the Good Samaritan and the Prodigal Son. Sometimes scriptures are cited directly and placed within quotation marks, but the source is left unidentified. Most of the time, however, the LBB follows the BB precedent of using scripture without quotes or any kind of attribution. An in all cases passages are used to make a practical spiritual point rather than a doctrinal or a theological one.
We may also find some differences in tone. The BB moved away considerably from the language of duty, obligation, and exhortation, for instance. The LBB retains some of this idiom, most obviously in its excessive use of what some AAs call “musty” language, as in the Thought entries of 03/08 and 05/25, where an imperative “must” is stressed in every sentence. Being told what we “must” do doesn’t work that well for us alcoholics. We prefer hearing what the other person is doing to work the program and how that’s working in his or her life.
That’s why the BB adopted a narrative, experience-based approach that favors the use of more modest terms like “may,” and which, by stressing the use of “we” and “I,” tries to encourage sharing and identifying. The LBB follows this model in most of the Thought entries, but in the Meditation it often continues to follow an old instructional and injunctive approach in which the reader is addressed repeatedly as “you” (e.g. 10/10, 10/12, 10/14). To recovering ears, this often sounds a little too preachy, very much the way “must” does. “You” is the formal mode of address of the authority and of the expert, of the lecturer, the teacher, and the preacher. It’s not the language of the heart or of the fellow sufferer. It's a “we” program, we say in the rooms.
The LBB is a transitional work between religion and AA spirituality, and so these flaws are the remnants of an old approach. But they are flaws which LBB has largely left behind, though not as much as we might like. As a whole, the LBB is closer to the letter and the spirit of the BB and of the 12 Steps than any other book in the secondary AA literature. And, it packs more of the program in each of its little pages than any other work. For the recovering alcoholic who wants to practice prayer and meditation on a daily basis, the book still has no equal.
That is in any case my experience. I started using the LBB in 1984 when I was newly sober. After a while I migrated to other books of meditation, many of them published by Hazelden. Eventually, those books wore thin. Six years ago I returned to the LBB and have been using it every day since. Unlike the first time around, it is now heavily marked and annotated. No matter how many times I have read a selection, I often find something useful to reflect upon. It centers me on the spiritual program of recovery. It reminds me where I came from and where I'm going, and it shows me how I can hope to live my life today, one day at a time.
December 4, 2019
Yearly book that starts over so always reading.
January 25, 2020
I don't touch alcohol at all, but I like this book.
Replacing "alcohol" with anything you are strugging with, and it helps you to surrender and to accept.
April 15, 2010
I love this little book! It is one of the tools I have used to save my life.
May 19, 2022
This is a God-centered daily reader for members of Alcoholics Anonymous or any 12 Step program that is willing to substitute the words "alcohol" and "alcoholism" with the disease of their choice.
Before Alcoholics Anonymous World Services published "Daily Reflections: A Book of Reflections by A.A. Members for A.A. Members," many AA members read the Twenty-Four Hours a Day book. The author originally self-published it for the people in AA that he sponsored. He offered it to AA but they rejected it. I am guessing it was because of the somewhat religious nature of the book. AA was moving away from an overt religious dialogue, trying to become generally spiritual so as to be of service to the most people. But if you are looking for a more God-centered narrative then the Twenty-Four Hours a Day book is for you.
I've read it several times and I own a copy. Years ago I would have rated this book 4 stars, but my spiritual viewpoint has changed over the years so I find the wording jarring at times. I agree with the general ideas though. Perhaps I need to write my own.
I'll continue to read this book despite any changes to my personal spiritual viewpoint.
Before Alcoholics Anonymous World Services published "Daily Reflections: A Book of Reflections by A.A. Members for A.A. Members," many AA members read the Twenty-Four Hours a Day book. The author originally self-published it for the people in AA that he sponsored. He offered it to AA but they rejected it. I am guessing it was because of the somewhat religious nature of the book. AA was moving away from an overt religious dialogue, trying to become generally spiritual so as to be of service to the most people. But if you are looking for a more God-centered narrative then the Twenty-Four Hours a Day book is for you.
I've read it several times and I own a copy. Years ago I would have rated this book 4 stars, but my spiritual viewpoint has changed over the years so I find the wording jarring at times. I agree with the general ideas though. Perhaps I need to write my own.
I'll continue to read this book despite any changes to my personal spiritual viewpoint.
January 1, 2018
I love this book
Great daily reader. Seems to be appropriate for all. Really enjoyed it. Good start to my day. It's principles are time!ess.
Great daily reader. Seems to be appropriate for all. Really enjoyed it. Good start to my day. It's principles are time!ess.
December 18, 2018
I have been reading this book every morning for 19 years. The daily meditations are an integral part of my day.
December 31, 2018
Great...but not perfect!
I have enjoyed this daily meditation for years! It is not, however, my favorite meditation book. Reliable but not outstanding!
I have enjoyed this daily meditation for years! It is not, however, my favorite meditation book. Reliable but not outstanding!
January 26, 2019
Definitely helpful. Well written. If you are looking for reasons for not drinking, this is a book to consider.
December 23, 2019
Rated: C
Daily devotional for AA members. Interesting read. I wonder if my father used this book for encouragement.
Daily devotional for AA members. Interesting read. I wonder if my father used this book for encouragement.
April 17, 2020
A brilliant companion to the 12 Steps and 12 Traditions and the Big Book to be enjoyed daily.
May 3, 2020
A friend of mine gave me this book to help with some things I was going through. It was too heavy for me to get through at the time. I hope to find some help in its pages another time.
July 17, 2020
Grateful
This book speaks comforting and inspiring words to me every day that I read it. It helps me not to feel alone in my recovery journey.
This book speaks comforting and inspiring words to me every day that I read it. It helps me not to feel alone in my recovery journey.
January 6, 2023
Helpful daily reflection for my sobriety journey.
March 2, 2017
Great book for daily devotionals.
January 4, 2016
I rated Twenty-Four Hours a Day 5 stars because of the help if offers me in my recovery; even on my busiest days, for a few moments each night, I can quietly read and meditate on the next day's entry (that I can sleep on and hear again, if I attend a morning meeting).
Being published in 1954, this book is naturally steeped in Christianity. Still, I am able to adapt the majority of it to my Higher Power (the Tao); what I can't, I leave behind. And for a book of simplistic writing, there are some little gems scattered throughout; my favorite (from 1 November): "The future will be made up of todays and todays, stretching out as short as now and as long as eternity."
Being published in 1954, this book is naturally steeped in Christianity. Still, I am able to adapt the majority of it to my Higher Power (the Tao); what I can't, I leave behind. And for a book of simplistic writing, there are some little gems scattered throughout; my favorite (from 1 November): "The future will be made up of todays and todays, stretching out as short as now and as long as eternity."
March 25, 2018
In the year 2018, (for me!) this book's principals are outdated as are all other 12 step peer-led support groups. To the point, should you be a person who needs strict faith in something while denying your codependency, then you'll love this book and "fellowship" while trashing my review.
I tried 12 step groups twice and found the disease model, the codependency, the dependence of a higher power for addiction to be not for me. I do however enjoy Smart Recovery, DBSA, MHA and NAMI support groups when the need to attend a group arrises for me.
I tried 12 step groups twice and found the disease model, the codependency, the dependence of a higher power for addiction to be not for me. I do however enjoy Smart Recovery, DBSA, MHA and NAMI support groups when the need to attend a group arrises for me.
January 25, 2013
Gee, I haven't looked at this in years. I used it daily for a while as a "wanna-be" drunk, because there was a program for drunks and maybe if I was a drunk I could be cured! OH well, there's no cure for being me, but I admire how the program can help many people and little things like this daily meditation book made a big difference in the road to recovery for many of the people I knew back then.
Now if I could find a daily meditation that offers some relief from being me.....
Now if I could find a daily meditation that offers some relief from being me.....
August 5, 2014
While this is a nice tool to facilitate conversation and open up quiet people, I found the anecdotes repetitive. Some days the "manual" stays away from religious talk, other times its like the popes itinerary. If they worked in some more specific entries and more interesting examples I would've been more involved. This book is utter shit. Avoid like plauge.
January 10, 2016
Excellent! I must read for anyone in recovery . There are many different variations of this book to choose from , if you are struggling I suggest reading it . This is a book that you keep with you always and read daily !
June 3, 2009
The first and still the most prominent meditation book used by 12 step programs. Hardcore and timeless recover wisdom.
October 28, 2012
This is a daily reader and never gets old. Even with years in the program I still take something away from it each day.
April 29, 2013
At my first AA meeting, a member gave me this book. I have been reading it daily. In June I will celebrate 7 years sobriety, thanks to AA.aa
December 13, 2015
Never miss a day and never miss an answer. May take a few times reading the same page or skip a few, but my answer always comes.
March 1, 2022
This has been a primary morning reader for me for years and years. Part of the reason is the simple daily prayer and also because of the author's orientation to the Oxford Group.
March 26, 2016
Started reading this book daily and continue to most everyday.
June 24, 2016
Great daily meditation for alcoholics-- & truth be told, for the rest of us, too!
Displaying 1 - 30 of 32 reviews