“SPIRITUAL RATHER THAN RELIGIOUS”

The precise phrase “spiritual rather than religious” does not show up in the Big Book, but the distinction between the two words “spiritual” and “religious” (and their repeated use as technical terms, each with a precise meaning) runs through the entire Big Book. If you don’t understand what the difference is between “spiritual” and “religious,” you don’t understand what the Big Book is fundamentally saying down at its basic level.

So a careful word study of the A.A. Big Book shows that the word “spiritual” shows up over and over again, and is the basic word used to describe the heart of A.A., invariably and without fail, 100% of the time. There are way too many instances to list them all here.

A careful look at all the places where the Big Book uses the word “religious” or “religion” shows that, almost one hundred percent of the time (there are only three or four minor exceptions), a “religion” is a particular denomination or organized religious group: for example Catholics, Protestants, Jews, Hindus, Muslims, Buddhists, and the different kinds of groups (New Thought groups, specific kinds of Roman Catholic monastic practice, etc.) discussed in William James’ Varieties of Religious Experience.

“Religions” (in the way they are characterized in the Big Book) are presided over by authority figures (priests, ministers, rabbis, etc.) who prescribe a certain set of doctrines, dogmas, and religious rituals. The members of these different religious groups (as the Big Book describe them) then spend a good deal of time arguing bitterly with one another about who is right and who is wrong on these issues, and sometimes fighting religious wars and burning one another at the stake.

In AA on the other hand (Big Book p. 93), “We represent no particular faith or denomination. We are dealing only with general principles common to most denominations.”

Big Book pp. 131­132 “As non­denominational people, we cannot make up others’ minds for them. Each individual should consult his own conscience.”

The well­known book written by Ernest Kurtz and Katherine Ketcham is, as its ​he Spirituality of Imperfection​ title indicates ­­ T ­­ about “spirituality” (in the A.A. sense) because it draws its stories from a wide variety of different religions. If I remember correctly, it has stories from Hasidic Jewish rabbis, Zen Buddhist masters, Sufi Muslim mystics, Roman Catholic saints, and so on.

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“RELIGION” AND “RELIGIOUS” FROM THE BIG BOOK:

Preface to the 2nd edition: <<Besides Dr. Silkworth’s original statement, there have been added, in the Appendices, a number of the medical and religious endorsements which have come to us in recent years.

Foreword to the 1st edition: Inquiry by scientific, medical, and religious societies will be welcomed.

Foreword to the 2nd edition: Some of the recommendations of A.A.’s early medical and religious friends will be found further on in this book. Alcoholics Anonymous is not a religious organization. Neither does A.A. take any particular medical point of view, though we cooperate widely with the men of medicine as well as with the men of religion. Alcohol being no respecter of persons, we are an accurate cross section of America, and in distant lands, the same democratic evening­up process is now going on. By personal religious affiliation, we include Catholics, Protestants, Jews, Hindus, and a sprinkling of Moslems and Buddhists. More than fifteen per cent of us are women.

p. 9 ­­ Ebby visits Bill W. at his apartment ­­ He looked straight at me. Simply, but smilingly, he said, “I’ve got religion.” I was aghast. So that was it ­­ last summer an alcoholic crackpot; now, I suspected, a little cracked about religion. He had that starry­eyed look. Yes, the old boy was on fire all right. But bless his heart, let him rant! Besides, my gin would last longer than his preaching. But he did no ranting. In a matter of fact way he told how two men had appeared in court, persuading the judge to suspend his commitment. They had told of a simple religious idea and a practical program of action. That was two months ago and the result was self­evident. It worked!

pp. 10­11 I simply had to believe in a Spirit of the Universe, who knew neither time nor limitation. But that was as far as I had gone. With ministers, and the world’s religions, I parted right there. When they talked of a God personal to me, who was love, superhuman strength and direction, I became irritated and my mind snapped shut against such a theory …. The wars which had been fought, the burnings and chicanery that religious dispute had facilitated, made me sick. I honestly doubted whether, on balance, the religions of mankind had done any good.

pp. 19­20 Of necessity there will have to be discussion of matters medical, psychiatric, social, and religious. We are aware that these matters are from their very nature, controversial. Nothing would please us so much as to write a book which would contain no basis for contention or argument. We shall do our utmost to achieve that ideal. Most of us sense that real tolerance of other

people’s shortcomings and viewpoints and a respect for their opinions are attitudes which make us more useful to others. Our very lives, as ex­problem drinkers, depend upon our constant thought of others and how we may help meet their needs.

p. 27 Carl Jung to Rowland Hazard: “Exceptions to cases such as yours have been occurring since early times. Here and there, once in a while, alcoholics have had what are called vital spiritual experiences. To me these occurrences are phenomena. They appear to be in the nature of huge emotional displace­ ments and rearrangements. Ideas, emotions, and attitudes which were once the guiding forces of the lives of these men are suddenly cast to one side, and a completely new set of conceptions and motives begin to dominate them. In fact, I have been trying to produce some such emotional rearrangement within you. With many individuals the methods which I employed are successful, but I have never been successful with an alcoholic of your description.” He believed, for he reflected that, after all, he was a good church member. This hope, however, was destroyed by the doctor’s telling him that while his religious convictions were very good, in his case they did not spell the necessary vital spiritual experience.

p. 28 William James The distinguished American psychologist, William James, in his book “Varieties of Religious Experience,” indicates a multitude of ways in which men have discovered God. We have no desire to convince anyone that there is only one way by which faith can be acquired. If what we have learned and felt and seen means anything at all, it means that all of us, whatever our race, creed, or color are the children of a living Creator with whom we may form a relationship upon simple and understandable terms as soon as we are willing and honest enough to try. Those having religious affiliations will find here nothing disturbing to their beliefs or ceremonies. There is no friction among us over such matters. We think it no concern of ours what religious bodies our members identify themselves with as individuals. This should be an entirely personal affair which each one decides for himself in the light of past associations, or his present choice. Not all of join religious bodies, but most of us favor such memberships.

p. 43 Many doctors and psychiatrists agree with our conclusions. One of these men, staff member of a world renowned hospital, recently made this statement to some of us: “What you say about the general hopelessness of the average alcoholics’ plight is, in my opinion, correct. As to two of you men, whose stories I have heard, there is no doubt in my mind that you were 100% hopeless, apart from divine help. Had you offered yourselves as patients at this hospital, I would not have taken you, if I had been able to avoid it. People like you are too heartbreaking. Though not a religious person, I have profound respect for the spiritual approach in such cases as yours. For most cases, there is virtually no

other solution.”

pp. 45 Some of us have been violently anti­religious. But Much to our relief, we discovered we did not need to consider another’s conception of God. Our own conception, however inadequate, was sufficient to make the approach and to effect a contact with Him. As soon as we admitted the possible existence of a Creative Intelligence, a Spirit of the Universe underlying the totality of things, we began to be possessed of a new sense of power and direction, provided we took other simple steps. We found that God does not make too hard terms with those who seek Him. To us, the Realm of Spirit is broad, roomy, all inclusive; never exclusive or forbidding to those who earnestly seek. It is open, we believe, to all men.

p. 49 We … beg you to lay aside prejudice, even against organized religion. We have learned that whatever the human frailties of various faiths may be, those faiths have given purpose and direction to millions. People of faith have a logical idea of what life is all about. Actually, we used to have no reasonable conception whatever. We used to amuse ourselves by cynically dissecting spiritual beliefs and practices when we might have observed that many spiritually­minded persons of all races, colors, and creeds were demonstrating a degree of stability, happiness and usefulness which we should have sought ourselves.

p. 56 Our friend was a minister’s son. He attended church school, where he became rebellious at what he thought an overdose of religious education. For years thereafter he was dogged by trouble and frustration. Business failure, insanity, fatal illness, suicide­­these calamities in his immediate family embittered and depressed him. Post­war disillusionment, ever more serious alcoholism, impending mental and physical collapse, brought him to the point to self­destruc­ tion.

One night, when confined in a hospital, he was approached by an alcoholic who had known a spiritual experience. Our friend’s gorge rose as he bitterly cried out: “If there is a God, He certainly hasn’t done anything for me!” But later, alone in his room, he asked himself this question: “Is it possible that all the religious people I have known are wrong?” While pondering the answer he felt as though he lived in hell. Then, like a thunderbolt, a great thought came. It crowded out all else:

“WHO ARE YOU TO SAY THERE IS NO GOD?”

This man recounts that he tumbled out of bed to his knees. In a few seconds he was overwhelmed by a conviction of the Presence of God.

p. 74 Fifth Step: Those of us belonging to a religious denomination which

requires confession must, and of course, will want to go to the properly appointed authority whose duty it is to receive it. Though we have no religious conception, we may still do well to talk with someone ordained by an established religion. We often find such a person quick to see and understand our problem. Of course, we sometimes encounter people who do not understand alcoholics.

p. 77 Ninth Step: It is seldom wise to approach an individual, who still smarts from our injustice to him, and announce that we have gone religious. In the prize ring, this would be called leading with the chin. Why lay ourselves open to being branded fanatics or religious bores? We may kill a future opportunity to carry a beneficial message. But our man is sure to be impressed with a sincere desire to set right the wrong. He is going to be more interested in a demonstration of good will than in our talk of spiritual discoveries.

p. 87 Eleventh Step: If circumstances warrant, we ask our wives or friends to join us in morning meditation. If we belong to a religious denomination which requires a definite morning devotion, we attend to that also. If not members of religious bodies, we sometimes select and memorize a few set prayers which emphasize the principles we have been discussing. There are many helpful books also. Suggestions about these may be obtained from one’s priest, minister, or rabbi. Be quick to see where religious people are right. Make use of what they offer.

p. 90 Twelfth Step: If there is any indication that he wants to stop, have a good talk with the person most interested in him­­ usually his wife. Get an idea of his behavior, his problems, his background, the seriousness of his condition, and his religious leanings. You need this information to put yourself in his place, to see how you would like him to approach you if the tables were turned.

p. 93 Your prospect may belong to a religious denomination. His religious education and training may be far superior to yours. In that case he is going to wonder how you can add anything to what he already knows. But he well be curious to learn why his own convictions have not worked and why yours seem to work so well. He may be an example of the truth that faith alone is insufficient. To be vital, faith must be accompanied by self sacrifice and unselfish, constructive action. Let him see that you are not there to instruct him in religion. Admit that he probably knows more about it than you do, but call to his attention the fact that however deep his faith and knowledge, he could not have applied it or he would not drink, Perhaps your story will help him see where he has failed to practice the very precepts he knows so well. ***We represent no particular faith or denomination. We are dealing only with general principles common to most denominations.***

p. 128 Assume on the other hand that father has, at the outset, a stirring spiritual experience. Over night, as it were, he is a different man. He becomes a

religious enthusiast. He is unable to focus on anything else. As soon as his sobriety begins to be taken as a matter of course, the family may look at their strange new dad with apprehension, then with irritation. There is talk about spiritual matters morning, noon and night. He may demand that the family find God in a hurry, o​r exhibit​ amazing indifference to them and say he is above worldly considerations. He may tell mother, who has been religious all her life, that she doesn’t know what it’s all about, and that she had better get his brand of spirituality while there is yet time.

pp. 131­132 Though the family has no religious connections, they may wish to make contact with or take membership in a religious body. Alcoholics who have derided religious people will be helped by such contacts. Being possessed of a spiritual experience, the alcoholic will find he has much in common with these people, though he may differ with them on many matters. If he does not argue about religion, he will make new friends and is sure to find new avenues of usefulness and pleasure. He and his family can be a bright spot in such congregations. He may bring new hope and new courage to many a priest, minister, or rabbi, who gives his all to minister to our troubled world. We intend the foregoing as a helpful suggestion only. So far as we are concerned, there is nothing obligatory about it. ***As non­denominational people,*** we cannot make up others’ minds for them. Each individual should consult his own conscience.

pp. 158­159 He proved to be a devil­may­care young fellow whose parents could not make out whether he wanted to stop drinking or not. They were deeply religious people, much shocked by their son’s refusal to have anything to do with the church. He suffered horribly from his sprees, but it seemed as if nothing could be done for him. He consented, however, to go to the hospital, where he occupied the very room recently vacated by the lawyer.

Appendix II. Spiritual Experience

The terms “spiritual experience” and “spiritual awakening” are used many times in this book which, upon careful reading, shows that the personality change sufficient to bring about recovery from alcoholism has manifested itself among us in many different forms. Yet it is true that our first printing gave many readers the impression that these personality changes, or religious experiences, must be in the nature of sudden and spectacular upheavals. Happily for everyone, this conclusion is erroneous …. With few exceptions our members find that they have tapped an unsuspected inner resource which they presently identify with their own conception of a Power greater than themselves. Most of us think this awareness of a Power greater than ourselves is the essence of spiritual experience. Our more religious members call it

“God­consciousness.”

Appendix III. The Medical View on A.A.

Dr. Foster Kennedy, neurologist: “This organization of Alcoholics Anonymous calls on two of the greatest reservoirs of power known to man, religion and that instinct for association with one’s fellows…the ‘herd instinct.'”

Appendix V. The Religious View on A.A.

Clergymen of practically every denomination have given A.A. their blessing. 1. Father Edward Dowling, S.J., a Roman Catholic priest. 2. An Episcopalian magazine. 3. Dr. Harry Emerson Fosdick, liberal Protestant pastor with (at various points) Presbyterian and American Baptist connections.

Twelve Traditions (Long Form)

Tradition 10. No A.A. group or member should ever, in such a way as to implicate A.A., express any opinion on outside controversial issues­­particularly those of politics, alcohol reform, or sectarian religion.

A.A. History Lovers Glenn C.