Hi, I'm Dan and I'm an alcoholic. I want to start off by thanking all the people involved in bringing me out here. Kim I've been talking to for a few months now, and Dan picked me up at the airport and drove me around and gave me a grand tour. Anthony and Lynn continued that tour, and today Malcolm took me to lunch. I got to see some more of Vancouver. It's a lovely place, and I can see why they say it's one of the nicest cities to live in in the world.

So it's a pleasure to have been given the opportunity to come out here and do this with you guys, and secondly to just see Vancouver. As I said, I'm Dan and I'm an alcoholic, and that's not something I really believed I was. For me, I thought an alcoholic was somebody that didn't have a place to live and didn't have a job. I wasn't the vision of what an alcoholic was in my mind. I just thought I really could handle my liquor well, a little bit better than most. That was my idea—if you could handle it like I did, you could drink like I did as well. But I learned a lot more later on.

I'm from Santa Monica, and my home group is the group of Alcoholics Anonymous as outlined in the book. It meets on Tuesday nights if you're ever in Santa Monica. I've been with that group since my first year of sobriety back in 1989. That's where I met a sponsor that changed my life. And that was an interesting comment considering I had four sponsors before that.

I also attend a big book study on Thursday night. We call it full contact AA. Questions are allowed from anyone to anyone. The format is we read one paragraph and everybody can share on that paragraph as often as they want. Cross talk is allowed, so it can sometimes not be for the weak at heart. It's rarely that newcomers don't like it. It's quite often that people with time don't like it, especially if they're not used to the format because the normal AA pitch does not have a place in that group.

The format is that if anything else is shared and you get off the context of the paragraph, we're going to stop you. People don't like to be stopped when they're sharing in Alcoholics Anonymous meetings, right? We've had people storm out of there on a regular basis. But what's more important—one individual's opinion and entitlement to what they should be able to share, or the whole group's conscience that we're going to have a discussion on the paragraph that's read, right? In that meeting, the group's conscience comes before any individual. That has been a constant source of growth for me.

It's so easy to get into Alcoholics Anonymous, do whatever you do, go to your meetings, do whatever your sponsor says, hang around for a while, and say, "Okay, this is what AA is and that's all there is for me." I've worked with a lot of people with a lot of time who got just that way, thinking that Alcoholics Anonymous is only going to take them this far, and now they're going to have to look for something to take them beyond Alcoholics Anonymous. They look for therapy and various spiritual paths, men's groups, all this other peripheral stuff that gets brought into Alcoholics Anonymous.

The sad thing is my experience was that it was hard to find someone that knew anything about the 12 steps and 12-step programs. That's why I went through five sponsors in the first year. I didn't know the first four. I didn't know that there was anything better than the first four that I had. I just knew it wasn't holding my interest. I got to the point where I thought I was going to have to figure out what's really going on here because I wasn't really getting it from the meetings or the sponsors I was working with.

I had a couple sponsors where I was telling them what I think I should be doing, right? But the bad part was they listened. The fact is a lot of people don't know how to sponsor people in Alcoholics Anonymous. They know how to be a friend. They know how to listen to people's problems and be compassionate. They can offer great advice. But I want to start off with some direction about how we look at the steps.

We're so used to looking at the steps in a linear fashion with one at the top and twelve at the bottom. I like to look at it more like a clock face with twelve back to back with one. When I'm working my twelfth step with somebody else and we're talking about their first step, there's something that happens. A lot of people look at singleness of purpose differently. They think an alcoholic needs an alcoholic to talk to. I think it's backwards. I think what happens is that I, as someone with time who knows how to work with people, need to go back and work with people that were like me and hear their perspective because their perspective is fresh right out of the pits.

As we're sharing experiences and I'm listening to them talk about what they've gone through, I connect at a deep spiritual level because they're talking about my old life. They're talking about the way I used to be. So even though we're going to start in the introduction and work through one, this is all really about the twelve-step for me because it's about having a deeper understanding of what our program's about. It's hopefully to get some people excited about doing some more. That means being brought to a place where I could share that experience with people at more than just an intellectual level or psychological level, but at a spiritual level, and to find out what that really means.

Those are my two main groups—the Tuesday night as outlined in the book and the book study. I'm there every week at both of those meetings. I work my life around those meetings. Just because I have twenty-two years of sobriety, I don't believe that the meetings are any less important for me. I think that fellowship has a big part in this whole thing.

If you look at the circle in the triangle, there were so many ways to look at that symbol. I think it was sad that it got taken out because it was useful from a number of different levels. First of all, it's a good place to start with asking, "What is Alcoholics Anonymous?" Usually when I ask that question, people look at me slanted. Obviously, Alcoholics Anonymous is the fellowship, the recovery program outlined in the book, and the service side of the triangle. The fellowship side, the program side, and the service side.

The first contact I have with Alcoholics Anonymous was the fellowship. I got really involved with the fellowship, and I believe there was a power working through the fellowship. I don't believe that power was enough to keep me sober, but it was enough to get me started. I don't look for God in the group. I don't believe people are God, but I believe there is an underlying power that seemed to have caught me and carried me as far as it took me.

That becomes a really good question for newcomers and also for people who've got time. There's people with time that are more uncomfortable than people who are new. Do I have a home group? Do I have a fellowship that I'm committed to? Do I show up on a regular basis? More times than not, when I'm working with someone that can't stay sober, the first thing to go is the regular meetings. They don't want to be accountable to anybody and certainly don't want to tell people they're not sober anymore.

But Alcoholics Anonymous has something that a lot of other recovery situations don't have. You can go to thirty-day, sixty-day, ninety-day, or six-month programs. I've heard of two-year programs. But nothing like this where I commit to it on a deep level for just about forever. I don't go to meetings because I need you to keep me sober. I go to meetings for what I can bring to the meeting. That's where I meet people to work with. My reasons for going to meetings have changed.

But there's a perspective that there are people there that were like me that I can connect with. They're close friends that I've had for a long time that are like family, people that in some ways are closer than some of my family. That became really important to me for long-term sobriety because it's a community that I want to be a part of, that I care about, and people that care about me. But as I said, I don't believe that meetings alone can keep me sober.

I had gone to a lot of meetings in the first few months of my sobriety and met a lot of people and heard a lot of talk. I heard things like, "If you're here, you've done the first three steps." The fact of the matter was I didn't really believe I was as bad as you. I was sure that I wasn't going to be this God thing because when I came into the program, I had trashed another business. I had trashed a marriage. She moved out just before I got sober. In my mind, there was no God that cared about me. That's all you guys were talking about. The back of my hair would raise. So how could I have possibly done the first three steps just by walking in the door? It wasn't clear what was wrong with me and wasn't clear that I needed the solution you were talking about, nor did I understand what that meant.

But I knew I was supposed to get a sponsor. I was told to just find someone that has what you want. That was tough. Look around the room. Who has what I want? I don't know what to look for. What kind of car do they drive? What kind of job did they have? What does their girlfriend look like? Who do they hang with? I still thought there was something I needed to put together outside of myself that would make me feel whole. I still believed the solution was out here. As far as the God thing, I figured I was a smart guy and I would figure out what's really working for you guys.

So I burned through a few sponsors and ended up walking into a meeting in Santa Monica at my home group where I finally met the guy who became my sponsor until he died. I met him in 1989. His name was Joe H from Santa Monica, and he passed away in 2007 living in Brazil of natural causes. He had a heart attack in his sleep, which seems like a good way to go to me. You're fine moving around and then all of a sudden you're gone. You don't wake up.

I was used to these other sponsors that didn't really know what to do with me or probably with anybody. I started to discuss with him what I thought we needed to do, and he stopped me and said, "You know, let me just explain to you what my sponsor Don P from Colorado, who has also passed away, let me explain to you what he showed me. We'll do that first and then we can go off and play with this thing later after you finished it the first time."

I didn't know what to say because here was the first person I came across that had a plan, who knew what we were going to do, and he wasn't really interested at all in what I thought we should do. That impressed me. When I started going to this meeting that he was a part of, looking back, I see what they meant by finding someone that has what you want. But I don't know that I was in a place to understand that until I looked back.

I saw that this group wasn't talking about staying powerless. They were talking about accessing power. They weren't talking about things like "you'll never finish amends" or "you don't have to." They were saying you have to finish amends. In fact, you couldn't even speak at that meeting or share. All you could do is ask questions if you hadn't finished a set of amends. That put some importance on it.

His instructions were simple. We're just going to start at the beginning of the book, read the book, but not only read it like a novel, but read it like a textbook. We're going to consider what it says. We're going to pray when it says pray. We're going to write when it says write, and all the instructions will come out of the book. It was that simple. But he had all these assignments for me to do. He'd ask me to note certain parts of the book and turn statements into questions for consideration.

It's so easy to read the book and see Bill's story and say "poor Bill." He had a really bad life. But I was asked to go through that and ask, "Did I drink like Bill did? Did I think like Bill? Did I feel like Bill?" It put my personal experience onto the process, not your experience onto me or Joe's experience onto me. He wasn't telling me I'm an alcoholic. He said you don't even really know what an alcoholic is. That was true. He said, "Maybe you're not even an alcoholic."

I had mixed emotions about that because if that's true, I wasted nine months, nine months of not drinking. At the same time it was scary because I had all my AA friends. But the truth is I never was looking for a club to join. I didn't necessarily like the idea that I was going to have to be an alcoholic and never drink again. I didn't stop because I didn't like it.

He told me to pray and set aside everything I think I know for an open mind and a new experience. We just started going through the book asking, "Was this me? Was this me?" I had listened to a lot of speaker tapes. I had read other books in the twelve-step stores. I had skimmed through this book and read it like a novel at first, never getting much out of it. But there was something different when I attached my experience to it.

What I found was that every step of the way was like a journey deeper and deeper, looking at the truth about how I drank and where that comes from, the mental state that precedes that, and what came before that. Each step of the way chipped away a little bit more of the idea that I don't need God or that I don't need you people. That had to be chipped away because I was completely an atheist when I got here. The idea of this being a spiritual program was very bothersome to me. What is a spiritual program? How can one really rely that there's a God? How could you possibly even believe that this even is? How could you possibly know this is a spiritual problem? I didn't know any of that.

I had to be shown and I had to have an experience with what all that means in order to go along with the idea that I need a power greater than myself. I found that anytime I've read the book or anything I've read on God depended a lot on there being at least a little bit of an element of willingness. I hadn't had it. The only thing that ever got me to willingness was the consequences of my drinking. Those mornings where you get up and go, "God, help me." You've done it again. You stayed up drinking or passed out somewhere and it wasn't home. The consequences, the devastating experiences in my life ultimately took me to God. That's from an atheist or agnostic perspective.

So it's the pain and suffering, the devastating experiences in my life that ultimately take me to God. That's what the twelve-step process had to show me. I remember early on there were people in the program that didn't want you to talk about alcohol in meetings or warned against even discussing your drinking. But I don't see how I could have possibly got to the place that I got to by ignoring my drinking. How can you do a step one ignoring the experience of your drinking?

That brings up another problem with the twelve steps. A lot of people are coming into the program a lot younger now. They didn't have wives, marriages to trash. They didn't have businesses to lose, homes to wreck. So it gets a little more complicated when you start working with some of those really young people. But I called Narcotics Anonymous at seventeen years old because I was concerned about a little cocaine habit I just started to pick up. The tequila or whiskey didn't seem to bother me so much, but this cocaine thing really scared me because I was using a gram a month.

So I called Narcotics Anonymous and said, "You know, I think I have this problem." The guy started asking me some questions and just said, "You know what? I don't think you need us yet, but keep our number."

This goes back to the talk about people that are young coming into the program. If there was somebody there I was talking to that would look at my drinking and the way I was living, I probably would have avoided a lot of things that turned my life upside down a lot sooner if somebody knew enough about the situation to ask a little deeper than what I was saying and look around what I was talking to them about.

But still, I think that in some ways getting stopped too soon could rob someone of a first-step experience. That would be another problem. Still, I need somebody that could take me through this process, through the recovery process outlined in the book. I know there are other ways to do it. I know some people like the twelve and twelve. I know some people like other literature from hospitals. I've had some experience with a number of different things, and nothing gave me the promises that are in this book from working other stuff out of the other books. I had to do what was in this book to get these promises.

There are two ways I see people coming to this. I just finished working with a guy who by nine months had finished the whole process with me and was practically finished with all his amends. He's sitting on a couple of them which we're talking about right now. But he took his first year last Monday, and on that day somebody with five years asked him to take them through the process. He only had his first year right now. That's not common in most of Alcoholics Anonymous for someone with no time to sound like they know something that valuable.

By the time I had five years I was hanging around a men's stag frequented by people with twenty to thirty-five years of sobriety. I was working with a lot of them. Sometimes it's not about how much time you've got, but what you've done with the time you've been here. There are people with a lot of time that don't know how to sponsor people. I'm actually going to be starting with someone with thirty-five years when I get back in about a month after some things get behind him. He's not even sure if he's an alcoholic or an addict. That's a concern for him. That wasn't my concern. That's what he told me—he doesn't know what that really means. He's afraid to find out he's not.

Again, it wouldn't be for me to tell him what he is. We just start at the beginning of the book, see what the book says. You either relate to it or you don't relate to it. You either see your own truth or you don't. The reason it's important to see what's true for me is because I have to see what I need an act of God to save me from in order to buy this whole package, in order to go along with the whole program. What do I need an act of God to save me from? I didn't need an act of God to save me from people, places, and things. I need an act of God to stop me from drinking again.

We're talking about this guy with that one year. I caught him right at the beginning before he got any bad habits, and it was good because he was a sponge. People that are new sometimes are easier to work with than people with time. But I get a lot of people with a lot of time who have not gone through the steps in a thorough way. I see there are a lot of old ideas to work around. You've been here a long time. I see this in myself. My ego attaches to what I know and I believe I know the real truth. Sometimes that's what can block me from growing. That's why I continue to go through the process on a regular basis. I'm not living off my first pass through the twelve steps.

I meet people with time in the program that really haven't done too much. I can't tell you how many times I've worked with people that nobody wanted anything that they had to offer. They go through the process and now they know how to work with people because they've had the experience of going through the process themselves, and all of a sudden people start asking them to work with them. Some people are attracted to just time, but there's a different message when you really have a deep understanding of this process.

I'm not one that would stand up here and preach that there's a right way and a wrong way. I know some people like to do that, and I know it's hard to stay out of that sometimes because I was there. I ran around with my big book and if you disagreed with me, I'd hit you over the head with it, telling you what page and what paragraph exactly contradicts what you said. What I had to realize is those people that weren't doing it right are still sober. Who am I to say someone's staying happy and sober wrong? Nor do I attract everybody in my city to work with me. They actually attract people to them. The fact is that Alcoholics Anonymous somehow has created this enormous net and there's a place for everybody.

I don't confuse me saying that I agree with what some people do. But I'll attract the people that want what I have and they'll attract the people that want what they have, and somehow hopefully it'll all balance out spiritually. Having a real tolerance for other people's viewpoints and shortcomings makes me more useful to people with time. If I take a hard stand and come at you saying you're doing it wrong and you've got twice as much time as I have, it's not very well received. I did that when I was young in sobriety. I was guilty of that.

I came to the realization that maybe all this technical information and deep thought about the twelve steps and how it works and all the way my mind digs into this—maybe that's really not a testament to how much healthier I am than they are, but maybe more of a testament to how much sicker I was than they are, and they just were able to come here and get it at a simpler level.

What I realized is that the thing that gets me to God is not virtue. When I really understand what's wrong with me and the desperate nature of my problem and my inability to change the way I'm living on my own, it's that desperation that takes me to God. The more desperate I feel, the harder I'm going to turn to God. So it's really important that I understand what this says here, at least for someone like me that has a problem relying that there's a God that'll work in my life. You need to prove it to me. Show me what that's going to do for me and why I need it.

I wasn't born wanting to just have a life full of God. That wasn't my path. I wanted to be God. So on a number of different levels, the twelve-step process had to bring me to this place where I could really surrender to that idea. Then it had to continue to prove it to me. It showed me how to access the power and direct the power and live with that power. That'll probably come up tomorrow because it's so easy, even if you feel like you have a spiritual program, it's still hard to get that idea out of the back of your head—the idea that maybe there really is no God. I have to get to the place where I've gotten far enough and deep enough into the process where it gets proven to me over and over again. First that there is something I can turn to, and then proof that it'll work in my life.

The fact is I don't always see that proof in my own life. I'm like the last person to see my own growth. But when you're working with someone, like this new guy I'm working with, who's a pleasure by the way because he hangs on every word I say. Yes, there's a little ego involved. You watch how they come into the program and watch their lives transform through the process. It wasn't anything I did. I can't keep him sober. I can't fix his life. I just showed him what I do in this book, and something else transformed his life and he became what he became. And that was between him and God. I see that in him, and I see proof. I see the proof of the power of this program and the power of God working in his life, much quicker than I see it in my own.

But nonetheless, if I didn't have this program to continually prove that to me, I would stray. I know that because I seem to default into self-will. I seem to default into running my own life. That's why the third part of that triangle, the service side, becomes so important. A lot of people like to look at that service side as what they do in the meetings. But when you read this book, they're not going to talk much about meetings. I think there's one sentence referring to meetings in the whole front of the book.

The service side they were talking about in the beginning and through this book—and I'm not saying that what you're doing for Alcoholics Anonymous as a whole is bad. It's part of it. But in this context, going through the big book, I bunch all of that stuff you do in meetings. That service work is participating in the fellowship, setting up chairs, making coffee. Some people call it service. I call it being a part of your fellowship, being a part of your home group. Working with others is what they found right from the beginning that did more for them than anything else.

A lot of people have excuses why they can't do that. One of the big ones is "I don't know how to do it right." Well, there's a way around that. It's a very organic process. You just have to do it yourself first, and then you just do the same thing with someone else. It's that simple.

When I had this deep experience with this twelve-step process, I moved into that service side with a conviction that I really had something that I wanted to share. A lot of people miss that and that's sad. I'll talk more about that tomorrow. When I get into step twelve, I know about the kind of instructions I give my people. The excuse that nobody ever asked me is not a very good one considering what they went through in the beginning to find people to work with. In the beginning they had to go pull them off bar stools, which didn't work so well. But going into hospitals and being referred to people, going out and finding people—you don't have to put that much work into it these days. You go to a meeting and they show you who they are because meetings show you newcomers.

I'm in a sales business. If I was able to pose a question to a group like this—"Who's interested in what I have to sell?"—and they raised their hands, I'd be on you. I wouldn't be waiting for you to come to me. We'll get more into that tomorrow.

Those are three really important questions to start off with. Where am I with my fellowship? Do I have one? Am I committed to a group? A lot of people are. Some people absolutely are not. Am I familiar with the recovery process outlined in the book? Am I in it? Am I working it? There's stuff to do constantly with that recovery process. Am I looking for people to work with and how effective am I? Do I feel that I fall short and need to do better? That's what Alcoholics Anonymous is.

I can't tell you how many people I meet that don't know what to do with people, so they're not working with people. They couldn't tell you what's in this book. But they have meetings they go to regularly because that's where they have to dump their unsolved problems because they're living in a powerless lifestyle. It takes a lot of power to live powerlessly.

Without a solution, an alcoholic is a tough way to live. Many people in the program resort to therapy and all kinds of things. I'm not saying therapy is bad. It has its place. But ultimately they'll refer you if you're an alcoholic back to us anyway because even if therapy shows me the truth about something, I still don't have the power to do anything different. This is what this is about. This is about learning how to access some power and how to direct that power and use it in my life.

I use the contents page in the book to lay out a plan of action. I call the front of the book the general information of Alcoholics Anonymous. There are a couple important points I'd like to stress. Everything in the Roman numeral pages has a lot in it. I actually have a CD with me reading all of that. If somebody's interested, I can show you where to download it off the internet for free. We can get to that another time. But there's just so much in here.

The part that I think becomes really important is where Bill first goes to Bob. On page XV, if you want to follow along, it says: "The spark that was to flare into the AA group, that's the first AA group, was struck in Akron, Ohio in June 1935 during a talk between a New York stock broker and an Akron physician. Does everybody know what kind of physician Dr. Bob was?"

He was a proctologist. Can you imagine if you had an alcoholic problem and someone referred you to a proctologist? You'd have to really want to get sober, wouldn't you? The interesting thing is Bill was a stock broker when you didn't have to be licensed to be a stock broker. He was actually a stock speculator. So people really had to trust your ability. Dr. Bob was specializing in a field that wasn't actually taught in school yet, and he was known for this specialty then. The point is they were very smart people, very sharp people that probably thought quite well of themselves. Does that sound familiar?

"Six months earlier, the broker had been relieved of his drink obsession by a sudden spiritual experience following a meeting with an alcoholic friend," which was Ebby Thatcher, who had been in contact with the Oxford groups of that day. The Oxford group was like a fundamentalist Christian society that was actually helping a lot of people. They thought their program would help everybody. But Dr. Bob didn't want to tarnish his name in the community, so he didn't ever talk about his alcoholism with them. He kept it a secret, he thought. They all actually knew though, and it was no secret.

The way that situation was is that you had to stand up and admit what's wrong with you and turn to God for help with that. They didn't tell you what's wrong with you. You had to just admit it. They were waiting for him to stand up and just say, "I'm an alcoholic." It wasn't happening.

"That day, he had also been greatly helped by the late Dr. William D. Silkworth, a New York specialist in alcoholism who's now accounted no less than a medical saint by AA members and whose story of the early days of our society appears in the next pages."

I would say that if Dr. Silkworth is referred to as a saint to us, that would mean there was something really important about the doctor's opinion that we need to know about. That's what I think is being stressed here—the importance of the doctor's opinion.

It says something here that's really important to note: "From this doctor the broker had learned the grave nature of alcoholism. Though he didn't accept all the tenants of the Oxford group, he was convinced of" and it's going to name five things: "the need for moral inventory, confessions of personal defects, restitution to those harmed, helpfulness to others, and the necessity of belief in and dependence upon God."

There are five things there, and there were six tenants of the Oxford group. That means there was one that he didn't completely agree with. He says he could not accept all the tenants of the Oxford group, but he was convinced of the need for these five things. So wouldn't it be good to know what that one is that he couldn't accept?

In my fourth edition, I work between a fourth edition and a third edition. On page two hundred sixty-three in the fourth edition, two hundred ninety-two in the third edition, these are not the six tenants of the Oxford group. These were something adapted for early Alcoholics Anonymous, but it was very similar. The five that he could accept are two through six. The one that he couldn't accept completely—deflation of ego. Can any of you guys relate to not accepting complete deflation of ego?

Down the page where it starts off, "The physician," Bill found himself out of town. He was in a place where he felt like he was going to drink, and what he had been going through over the last six months. He was pulling drunks off bar stools trying to get them sober. They weren't necessarily people that wanted to get sober, but they were offered a place to stay and food. Kind of like a sober living, for free.

But he found himself out of town in Akron and he started calling around to see if he could find a drunk. He went down this long list of calls trying to find someone that he could talk to. One of those calls got him in touch with a woman named Henrietta Sebring. Henrietta Sebring turns out was a member of the Oxford group in Akron. It happened to be the one that Dr. Bob was in.

Bill explained what he was looking for. He's an alcoholic and he needs to find an alcoholic that he can talk to in order for him to stay sober himself. You know what Henrietta Sebring responded with? She said, "Thank God we've been waiting for you."

That always sends chills up my spine. It turns out the Oxford group would get into these little prayer circles, and they wanted God to help Dr. Bob somehow. They would pray for God to send something to Dr. Bob that would help him. Now she gets this phone call from Bill saying, "Hey, I'm looking for an alcoholic to talk to, right?" They just looked at that as a miracle.

You could say it was coincidence. You can say whatever you like. But it was what it was. That's what initiated their first meeting.

"The physician," we're talking about Dr. Bob, "had repeatedly tried spiritual means to resolve his alcoholic dilemma, but it failed." He had the solution. He was going into the Oxford group and he was going to church. But I believe that just like Bill, he couldn't accept complete deflation of ego. When the broker gave him Dr. Silkworth's description of alcoholism and its hopelessness, the physician began to pursue the spiritual remedy for his malady with a willingness he had never before been able to muster.

The truth about the problem, right? The realization that he absolutely cannot stop on his own and the desperation of that is what got him to this place where the solution could work. Just a belief in God was not enough for him because he had to believe less in himself when it came to this sort of thing. He had to see that he couldn't stop, that there was no way he was ever going to stop on his own. Desperation is what took him to God.

He had some virtue obviously because he was going to spiritual venues, spiritual places like the Oxford group and church. But something had to change at a deeper level for him to really go along with the God idea. He sobered, never to drink again up to the moment of his death. So I'd say it would be really important for us to know what the doctor's opinion says about an alcoholic. That's where my step one begins.

I look at the doctor's opinion as the beginning of step one. In "More about alcoholism," I look at step two. In "We agnostics," I look at step two. In the beginning of "How it works" on page fifty-eight is where I look at step three. After that, after step three, it starts to tell you where the step is. Before that, it doesn't tell you where step one is and step two is.

That was