We see four classes of amends listed: Those we can make as soon as we are reasonably sure of our sobriety; those in which we can make only partial amends, as full disclosure may harm others (per the second clause in this Step); those where action may need to be deferred due to circumstances (the Big Book warns us on Page 83 not to delay out of fear); and those in which there is no chance of personal contact (the Big Books suggests a letter in this case, but the Twelve and Twelve lacks this suggestion). As with the Big Book, the situations specifically discussed are those in the home and workplace, but the principles discussed may be applied in many situations.

The author then lays out three scenarios in which we approach others, depending on their relation to us and the severity of the harm caused. "Most of us begin making certain kinds of direct amends from the day we join Alcoholics Anonymous. The moment we tell our families that we are really going to try the program, the process has begun." (Page 83) We will want to tell the family about this right away, but good judgment (and a careful sense of timing) suggests that we defer going over some of the worst episodes too early. We must be considerate of their feelings in the early stages of recovery.

Some of these considerations will also apply to those in the workplace. We can approach those who know about our drinking and have been most affected, but we may need to use more discretion than with the family. "We may not want to say anything for several weeks, or longer. First we will wish to be reasonably certain that we are on the A.A. beam." (Page 84) This suggestion, which could mean being reasonably sure of our sobriety or of our adherence to spiritual principles (or both), would appear at first glance to be a new suggestion, perhaps an additional quality needed for Step Nine. However, the Big Book, in addressing amends to the family, states that "Our behavior will convince them more than our words. We must remember that ten or twenty years of drunkenness would make a skeptic out of anyone." (Page 83) Thus, the need to show improvement as part of our amends has been previously discussed.

The author warns us that we can become exhilarated and off balance if we meet with initial success, or conversely, may become discouraged if our efforts are not greeted warmly. "But if we have prepared ourselves well in advance, such reactions will not deflect us from our steady and even purpose." (Page 85) As with Steps Four and Eight, which helps us determine who we need to make amends to, we need to keep in balance as we proceed to act. We may also be tempted, once we have made a number of amends, to avoid or skip some of the more difficult ones on our list. We are asked, as in Step Five, not to rationalize: "Let’s not talk prudence while practicing evasion." (Page 85)

"As soon as we begin to feel confident in our new way of life and have begun, by our behavior and example, to convince those about us that we are indeed changing for the better, it is usually safe to talk in complete frankness with those who have been seriously affected..." (Page 85) The suggestion that we begin convincing others that we are changing before attempting the more serious amends sets a higher standard than merely our having such confidence in ourselves. There may be an implied idea of porportionality between the seriousness of the amend to be made and the amount of positive change, in terms of sobriety and behavior, that we ought to demonstrate beforehand. Again, this appears to be an elaboration of the Big Book comment, cited above, that our behavior will convince others more than our words.

Conversations with those seriously affected by our actions may begin casually and effortlessly, "[b]ut if no such opportunity presents itself, at some point we will want to summon all our courage, head straight for the person concerned, and lay our cards on the table." (Page 85-86) This sounds like a veiled reference to will power , a rare positive reference to this quality. Our desire for full disclosure of our harms done to those affected should be qualified only by the principle of not harming those affected, or others involved. Marital infidelity and identifyng the third party is given as an example, as in the Big Book.

Some of the most difficult situations may implicate innocent people connected to us, should we make full amends. For example, "borrowing" from the company or padding the expense account.

	Do we instantly confess our irregularities to the firm, in the practical certainty that we  
	will be fired and become unemployable? Are we going to be so rigidly righteous about making 
	amends that we don’t care what happens to the family and home? Or do we first consult 
	those who are to be gravely affected? Do we lay the matter before our sponsor or spiritual 
	adviser, earnestly asking God’s help and guidance— meanwhile resolving to do the right thing 
	when it becomes clear, cost what it may? Of course, there is no pat answer which can
	fit all such dilemmas.	But all of them do require a complete willingness to make amends as 
	fast and as far as may be possible in a given set of conditions. (Page 86-87)  

We are strongly advised not to delay out of fear, as in the Big Book, and the author concludes, as always, with a summary of what is expected or achieved in this Step: "For the readiness to take the full consequences of our past acts, and to take responsibility for the well-being of others at the same time, is the very spirit of Step Nine." (Page 87)