Awakening to the Real Spiritual
Experience of the First Three AAs
By Dick B. and Ken B.
© 2012 Anonymous. All
rights reserved
A.A.’s Own Attempts Today to Define Awakenings and Experiences
What was the meaning of the phrase “spiritual experience” in
Step Twelve as that Step was worded on page 72 of the first printing of the
first edition of Alcoholics Anonymous (affectionately known with A.A. as
the “Big Book”) published on April 10, 1939?
What was the meaning of the replacement phrase “spiritual
awakening” in Step Twelve as that Step was reworded in the second and following
printings of the first edition of the Big Book?
[1]
Possibly the closest explanation is contained in the first
edition of A.A.’s “basic text,” the Big Book. It can still be found in each of
the subsequent editions. And here it is as first presented:
There is a solution. . . .
The great fact is just this, and
nothing less: That we have had deep and effective spiritual experiences* which
have revolutionized our whole attitude toward life, toward our fellows and
toward God’s universe. The central fact of our lives today
is the
absolute certainty that our Creator has entered into our hearts and lives in a
way which is indeed miraculous. He has commenced to accomplish those things for
us which we could never do by ourselves.
[2] [Emphasis
in original]
Do you know what the section of text quoted above describes?
What it means? In the fourth edition, there is an asterisk after the phrase
“spiritual experiences” on page 25. The asterisk refers readers to a note at the
bottom of the page which states: “Fully explained—Appendix II.” There was no
such appendix in the Big Book when the first edition was first published on
April 10, 1939. The “Spiritual Experience” appendix was added in the second
printing of the first edition and began on page 399.
[3] The
appendix was also included in the three editions that followed.
[4]
Most of Appendix II focuses on correcting the “impression”
apparently made on many readers of the first printing of the first edition that
the use of the terms “spiritual experience” and “spiritual awakening” to
describe the solution early A.A. pioneers found for their alcoholism meant that
those experiences “must be in the nature of sudden and spectacular upheavals.”
[5] Sadly,
in showing that such a “conclusion is erroneous,” the appendix also
substantially muddied the waters as to the meaning of the terms “spiritual
experience” (used many times in the first and following editions) and of the
rare, newly-added term “spiritual awakening” (occurring only once—in the
modified language of Step Twelve). Appendix II significantly expanded the list
of terms and concepts used to describe the solution, rather than simply
explaining that the experiences didn't have to be “sudden” or “spectacular.”
Here are those terms and supposedly synonymous concepts—as presented in
Appendix II in the fourth edition:
- “spiritual experience”:
- “spiritual awakening”:
- “personality change
sufficient to bring about recovery from alcoholism”
- “these personality
changes”
- “[these] religious
experiences”
- “sudden revolutionary
changes”
- “an immediate and
overwhelming 'God-consciousness' followed at once by a vast change in
feeling and outlook”--”such transformations, though frequent”
- “Most of our experiences
are . . . the 'educational variety' because they develop slowly over a
period of time.”
- “a profound alteration in
his reaction to life”--“such a change could hardly have been brought about
by himself alone.”
- “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 'God-consciousness.'”[6]
Appendix II leaves readers having to decide for themselves
whether “the central fact of our lives today
is the absolute certainty
that our Creator has entered into our hearts and lives in a way which is indeed
miraculous” was still the solution or whether a “personality change” would do
the job. And to decide whether the God who “could and would if He were sought”
was the same as or different from an “inner resource which they presently
identify with their own conception of a Power greater than themselves.” The
move from a “spiritual experience” to a “spiritual awakening” to a “personality
change” closely resembles the shift which took place in the “great compromise”
to appease atheists just before the Big Book went to the printer in 1939.
[7]
Even Rev. Samuel M. Shoemaker, Jr.—whom Bill W. called a
cofounder of A.A.—took a crack at explaining a “spiritual awakening” in his
address to AAs at their St. Louis Convention in 1955.
[8] In
Alcoholics Anonymous Comes of Age, Shoemaker
is quoted as follows:
I believe there are four universal
factors in all genuine spiritual awakenings: conversion, prayer, fellowship,
and witness. By conversion I mean the place where a person turns toward God.
Where he begins to want to be honest with himself in the light of his religion.
[9]
And in many A.A. meetings, I (Dick B.) have heard people
share that their “awakenings” were numerous. Some have adopted the language in
Appendix II, saying that they have had an “immediate and overwhelming
‘God-consciousness’ followed at once by a vast change in feeling and outlook.”
Most settle for the idea that their experience was “of the educational
variety.” Many just call it “change”—much as their Oxford Group forbears spoke
of being “changed.” And then I (Dick B.) have heard others return triumphantly
from a Joe and Charlie Big Book Seminar in Sacramento, California, and say it
is merely a “personality change sufficient to bring about recovery from
alcoholism.” And they emphasize “personality change” instead of “our Creator
has entered into our hearts and lives in a way which is indeed miraculous.”
As with so many variations of and confused statements about
A.A. ideas (as interpreted by the “wisdom of the rooms” in a wide variety of
ways), all the declared, varying definitions of “spiritual experience” and
“spiritual awakening” left me annoyed and uncertain. And they did so long after
I (Dick B.) had spent many hours studying the Big Book, and taking newcomers
through the Twelve Steps--doing so without the slightest realization that the
history of Alcoholics Anonymous itself could at last clearly show the origins
of this fundamental A.A. objective—a spiritual experience. This “spiritual
experience” was fully described in Chapter Two of the first edition of the Big
Book, “There is A Solution,” as quoted above. In Chapter One of the first
edition, titled “Bill's Story,” Bill W. said the following things:
My friend promised when these
things were done I would enter upon a new relationship with my Creator; that I
would have the elements of a way of living which answered all my problems.
Belief in the power of God, plus enough willingness, honesty and humility to
establish and maintain the new order of things, were the essential
requirements.
Simple,
but not easy; a price had to be paid. It meant destruction of
self-centeredness. I must turn in all things to the Father of Light who
presides over us all.
These
were revolutionary and drastic proposals, but the moment I fully accepted them,
the effect was electric. There was a sense of victory, followed by such a peace
and serenity as I had never known. There was utter confidence. I felt lifted up,
as though the great clean wind of a mountain top blew through and through. God
comes to most men gradually, but His impact on me was sudden and profound.
[10]
And there is a more full and adequate account of Bill’s
oft-stated and frequently-requested “blazing white light experience” in which
Bill declared that he sensed the presence of God, and concluded: “So this is
the God of the Scriptures.” And was told by Dr. Silkworth that he had had a
“conversion experience.”
[11]
How about “God has done for me what I could not do for myself?”
This is the message that Bill Wilson’s “sponsor” and
long-time friend Ebby Thacher carried to Bill right after Ebby told Bill: “I’ve
got religion.”
[12]
Ebby said to Bill: “that God had done for him what he could
not do for himself. His human will had failed. Doctors had pronounced him
incurable. Society was about to lock him up.”
[13] Bill
said: “That floored me. It began to look as though religious people were right
after all. Here was something at work in a human heart which had done the
impossible.”
[14] Bill
thereafter repeated this language about God’s doing the impossible.
Stating the “solution,” Bill wrote: “He [the Creator] has
commenced to accomplish those things for us which we could never do by
ourselves.”
[15] Bill
spoke of Dr. Jung’s advice to Rowland Hazard that Hazard might get help through
a “conversion experience.” Rowland pursued the suggested route, and Bill said
Rowland had the “extraordinary experience . . . which made him a free man.”
Bill added: “We, in our turn, sought the same escape with all the desperation
of drowning men. What seemed at first a flimsy reed, has proved to be the
loving and powerful hand of God.” Bill then wrote of “the staff member of a
world-renowned hospital [who] recently made this statement to some of us: ‘What
you say about the general hopelessness of the average alcoholic’s 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. . . .
For most cases, there is virtually no other solution.’”
[16] Finally,
as Bill described the Twelve Step process, he wrote about his “promises” of
what would happen to those who were painstaking about their development: “We
will suddenly realize that God is doing for us what we could not do for ourselves.”
[17]
Bill’s “abc’s” stated the solution quite well: “(a) That we
were alcoholic and could not manage our own lives. (b) That probably no human
power could have relieved our alcoholism. (c) That God could and would if
sought.”
[18]
I (Dick B.) believe, as I believe almost all AAs do, that
theology is rarely the province of the drunks in A.A. It is they who hit
bottom. It is they who reach the “turning point.” It is they who may surrender
their lives to God—often crying out something like, “God help me.” And it is
they who may or may not experience what Bill called the “miracle of healing.”
[19]
What drunks need not do is try to explain a miraculous
healing in the way Appendix II does. And the miracle is certainly not just a
personality change. Nor is it just about salvation. The endless stories of
deliverance in the rescue missions can be found in descriptions of the lives of
Jerry McAuley and S.H. Hadley. There are there many testimonies involving
drunks who came to the mission only to have needs met, not necessarily for
salvation. Then follow the accounts of those who got on their knees, accepted
Jesus Christ as their Lord and Savior, and were saved. Then stories also tell
of how men “fell” (went out and got drunk many many times after they were
saved). And, for the missions, reclamation came by never giving up on a person
who “fell.” The mission was back in business with that drunkard if and when he
decided to stand on his relationship with God through Christ, and return to
“the Christian life”—living in accordance with God’s Word. Walking after the
spirit, and not after the flesh.
Early AAs were required to seek salvation (if they were not
already children of God)—a deliverance from darkness by the grace of God
through accepting Jesus Christ as their Lord and Savior, receiving the gift of
the Holy Spirit, and being assured of everlasting life. And this was something
far more important and far different to them than just quitting drinking and
even from resisting temptation and being delivered from it. Over and over in
the rescue missions, from which AAs derived many ideas, salvation and enduring
sobriety came at the same time, merely flowing from a cry to God for help. But
the mission objective for the derelict was an event (salvation) followed by a
Christian life based on the Bible, prayer, God’s guidance, and walking
according to the Word.
[20]
After Bill W. and Dr. Bob and A.A. Number Three (Bill
Dotson) got sober, the early emphasis was on “First Century Christianity.” The
pioneers not only got saved but pursued a Christian life of growth through
Bible study, prayer meetings, Quiet Time, using Christian literature and
devotionals, and then being certain to witness to others while maintaining
fellowship and attending religious services if they chose.
God had done for the early A.A. pioneers what they could not
do for themselves. He had enabled salvation (if the person was not already a
child of God). And he had provided plenty of information for living in
accordance with His will and Word. The obedience and action were in the hands
of the newcomers.
For me, the greatest lesson I (Dick B.) have learned from
A.A. history after years of researching, thinking, and study concerns the
experiences of the first three AAs—Bill Wilson, Dr. Bob Smith, and Bill Dotson.
The accounts of their experiences showed how these three each found and stood
on the power of God working in their lives to heal them. The long-submerged
facts show us the results, rather than providing any needed theological
explanations and variations. And that is the last point to be made here.
Look at How and Why God’s Healing Miracle Worked in the First Three AAs
Not many know, and some won’t even concede, the following
documented, historical accounts. [For the documentation for the ideas and
quotes in the remainder of this article, please see: Dick B. and Ken B., The Dick B. Christian Recovery Guide, 3rd
ed. (Kihei, HI: Paradise Research Publications, Inc., 2010).]
First, by the time they sought relief from their alcoholism,
all three of the first three AAs:
(1) Reached
a very low point of despair and hopelessness—“deflation in depth” as Wilson
liked to describe the so-called “bottom.”
[21]
(2)
Believed in God.
(3)
Had received a Christian upbringing where salvation and
the truth of God’s
Word were an assured part
of what was learned.
(4)
Had long before accepted or recently accepted Jesus
Christ as their Lord and Savior.
(5)
Sought help from God.
(6)
Were cured of their alcoholism.
Second, there was no common, specific way in which they had
put themselves in the position where God had healed them. Each may have
“found,” “discovered,” “rediscovered,” or “established his relationship with”
God in a different manner.
[22] But
all had been healed.
Third, their miraculous healings can briefly be described as
follows:
(1)
Bill W. was told by Dr. Silkworth that Jesus Christ,
the “Great Physician,” could cure him of his alcoholism. Ebby Thacher had
demonstrated his rebirth to Bill and told how he had gone to the altar at the
Calvary Mission and been healed. Bill himself accepted Jesus Christ as his Lord
and Savior at Calvary Mission's altar. Bill wrote he had been born again. He
was saved. Then he went to Towns Hospital, having decided that the Great
Physician could cure Him. He cried out to God for help. He sensed the very
presence of God in his hospital room. He exclaimed: “So this is the God of the
Scriptures.” Bill wrote that the Lord had cured him of his “terrible disease.”
He never drank again. And he believed that God had called him to save all the alcoholics.
The healing was complete.
(2)
Dr. Bob—long acquainted with the Bible, salvation, and
Christian programs and practices—nonetheless had never really wanted to quit
drinking. He said he was probably one of those “wanna wanna” guys. And he had
never openly conceded that he was a drunk. But he was persuaded to join a
little group on their knees on the floor in Akron and with them to pray for his
deliverance. He did not quit drinking immediately after the prayer. But a
miraculous phone call by Bill Wilson to Henrietta Seiberling resulted in
Henrietta's declaring that Bill was “manna from heaven.” Bill and Bob met for
six hours. Bob grasped the importance of service—helping others—and joined Bill
in a quest to find and develop methods to help others. After one brief, final
binge, Dr. Bob decided to quit drinking for good. In a little-known interview,
Dr. Bob said he had been healed by prayer. In his personal story, he announced
that he had been cured. He never drank again. The healing was complete.
(3)
Bill Dotson—an alcoholic Akron attorney—was visited in
the Akron City Hospital by Bill W. and Dr. Bob. They told Dotson their stories.
They told him he must give his life to God, and they told him he must help
others when he got well. Dotson turned to God for help. He was cured of his
alcoholism. He so stated at a later point. And he became the needed third party
around whom the original Akron A.A. Christian program was built. Bill W. said
that the first A.A. group—Akron Number One—was founded the day that Dotson
walked out of the hospital a free man. The date of the founding was July 4,
1935. And Dotson went on to become the “grand old man” in Akron—serving drunks
at every turn. The healing was complete
Finally, these and other little-known details about the first
three AAs have convinced me that—before there was a recovery program called in
Akron a “Christian fellowship,” before there were any “six” “word-of-mouth”
ideas being used by Wilson, and before there was any Big Book and its included
Twelve Steps in 1939: (1) All three had turned to God for help in overcoming
their alcoholism. (1) All three men had experienced healing of their alcoholism
by God. (3) All three could join in saying “God had done for us what we could
not do for ourselves.” Those were their “spiritual experiences.” And all had
proved that point.
[1] This
reworded version of Step Twelve, containing the phrase “spiritual awakening,”
also occurs in the second edition (1955), the third edition (1976), and the
fourth edition (2001) of the Big Book—on page 60 in these later editions.
[2]
Alcoholics Anonymous: The Story of How More Than One Hundred Men Have Recovered
from Alcoholism (New York City: Works
Publishing Company, 1939), 37-38; Compare: Alcoholics Anonymous: This is the
Fourth Edition of the Big Book, the Basic Text of Alcoholics Anonymous, 4th
ed., (New York City: Alcoholics Anonymous World Services, Inc., 2001), 25.
For reference, the phrase “spiritual
experience(s)” occurs 21 times in the front matter and main text (up to page
164), together with “Appendix II: Spiritual Experience,” of the fourth edition (2001)
of the Big Book as follows:
(a)
“Foreword to Second Edition,” once, on pages xv-xvi;
(b)
Chapter 2, “There Is a Solution,” four times, on pages 25, 27 (twice), and 29;
(c)
Chapter 4, We Agnostics,” three times, on pages 44, 47 (note), and 56;
(d)
Chapter 5, “How It Works,” once, on page 66—keeping in mind that Step Twelve
originally read “spiritual experience” in the first printing of the first
edition of the Big Book;
(e)
Chapter 6, “Into Action,” twice, on pages 75 and 79;
(f)
Chapter 8, “To Wives,” once, on page 119;
(g)
Chapter 9, “The Family Afterward,” four times, on pages 124, 128, 130, and 131;
(h)
Chapter 11, “A Vision for You,” three times, on pages 155, 157, and 158; and
(i)
Appendix II, “Spiritual Experience,” twice, on pages 567 and 568.
The phrase “spiritual awakening(s)” does not
occur at all in the first printing of the first edition. (The term “religious
awakening” occurs once on page 390 in the personal story titled “The Rolling
Stone.”) The phrase “spiritual awakening” only occurs twice in the second
printing of the first edition; once as a replacement term for “spiritual
experience” in the language of Step Twelve, and once in “Appendix II: Spiritual
Experience”--on page 569 in the second and third editions, and on page 567 of
the fourth edition.
[4] It was
found on pages 569-70 of the second and third editions; and it is found on
pages 567-68 of the current (fourth) edition.
[5] Alcoholics Anonymous, 4th
ed., 567.
[6] Alcoholics Anonymous, 4th ed., 567-68.
[7] This
began when John Henry Fitzhugh Mayo, the Episcopal minister’s son from Maryland
and the second man to recover at Towns Hospital, doubled and redoubled the
debate over the Big Book’s language. Fitz thought the book ought to be
Christian in the doctrinal sense of the word and that it should say so. He was
in favor of using Biblical terms and expressions to make this clear. Wilson’s
partner Henry Parkhurst (who got drunk shortly thereafter) was called the
“liberal” who wanted a psychological book which would lure the alcoholic in.”
The battle and the compromise are
largely explained by Wilson himself in pages 162-168 of Alcoholics Anonymous
Comes of Age: A Brief History of A.A. (NY: Alcoholics Anonymous World Services,
Inc., 1957). The heavily edited and scribbled result is graphically portrayed
in The Book That Started It All: The Original Working Manuscript of Alcoholics
Anonymous (Center City, MN: Hazelden, 2010.) Lois Wilson stated her version and
reasons for the dramatic change in her memoirs Lois Remembers: Memoirs of the
co-founder of Al-Anon and wife of the co-founder of Alcoholics Anonymous (NY:
Al-Anon Family Group Headquarters, Inc., 1987). 113. She said the compromise
agreement had produced “a universal spiritual program.”
[8] Shoemaker’s
talk at the 1955 International Convention is published in full on pages 261-70
of Alcoholics Anonymous Comes of Age
(New York: Alcoholics Anonymous World Services, Inc., 1957).
[9] Alcoholics Anonymous Comes of Age, 276.
[10] Alcoholics Anonymous, 1st ed.,
23-24 (= 4th ed., 13-14):
[11] Bill
W., My First 40 Years: An Autobiography
by the Cofounder of Alcoholics Anonymous (Center City, MN: Hazelden, 2000),
145-48.
[12] Alcoholics Anonymous, 1st
ed., 19.
[13] Alcoholics Anonymous, 1st ed., 20-21.
[14] Alcoholics Anonymous, 1st
ed., 21.
[15] Alcoholics Anonymous, 1st ed.,
36.
[16] Alcoholics Anonymous, 1st ed.,
36-38. [Later, in correspondence between Bill W. and Dr. Jung, the “necessary
vital spiritual experience” was called a “conversion experience.” The
correspondence is in “Pass It On,”
38, 54-55.
[17] The
statements in this paragraph can be found in their order on the following pages
of Alcoholics Anonymous, 1st
ed., pp. ______.
[18] Alcoholics Anonymous, 1st
ed., 72.
[19] Alcoholics Anonymous, 1st ed.,
36, 69, 97.
[20] See
Samuel H. Hadley, Down in Water Street: A Story of Sixteen Years Life and Work
in Water Street Mission A Sequel to the Life of Jerry McAuley, Memorial Edition
(NY: Fleming H. Revell Company, n.d.); J. Wilbur Chapman, S.H. Hadley of Water
Street (NY: Fleming H. Revell Company, 1906).
[21] Alcoholics Anonymous Comes of Age (New
York: Alcoholics Anonymous World Services, Inc., 1957), 64, 68.
[22] Bill
Wilson followed the dicta of both William James and Rev. Shoemaker: (1) “Finding” God through “living in harmony
with God,” “doing” his will (John 7:17); (2) Having a resultant “vital
religious experience.” (3) Attaining it through Jesus Christ. See Samuel M.
Shoemaker, Jr., Realizing Religion (NY: Association Press, 1929), 9, 16, 27,
29. Dr. Bob “rediscovered” God when, as a Christian, he finally recognized he
was “licked” by liquor and prayed to God with others for his deliverance. Bill
Dotson’s story was that he, as a Christian, had just never turned to God for
help, but when he did, he gave God the credit and said he had “found Him.” All
three had “established a relationship with God” before or at their sobriety by
belief in God, being Christians, turning to God for help, and being rewarded by
God for their believing. Hebrews 11:6.
