A new take on spirituality

The freedom to name and understand the Divine as we see fit stands as one of the fundamental tenets of Alcoholics Anonymous (AA) and of recovery from chemical dependency in general. Today there appears to be a new, growing audience supporting this freedom of choice. Globally, people are becoming freed up to explore spirituality for themselves and to follow where the winds blow. This in turn broadens the base for chemically troubled people to do the same, choosing a name and perception of the Divine that is a fit for the individual and is personally more life-enhancing.

As they say, what goes around comes around. About every 500 years there seems to be a rummage sale in Christianity where old assumptions and practices are challenged and replaced with new perspectives. Roughly 500 years ago, the Great Reformation took place, emphasizing justification by grace through faith. Around 1000 AD, the church created a huge west/east schism by excommunicating the Orthodox Patriarch of Constantinople. And, some 500 years before that, the decline and fall of the Roman Empire produced chaos in the ecclesiastical community.

Cox identifies three fundamental shifts over the last 2,000 years of church history:

• The “Age of Faith” began with the birth of the Christian church with its focus on faith in Jesus Christ and upon following his teachings as opposed to enforcing what to believe about him. Described as “the people of the Way,” this early community had an enthusiastic faith that rapidly spread.

• The “Age of Belief” serves as an accurate label for the period between the 4th and 20th centuries when the church became focused on hierarchical leadership, orthodoxy and right beliefs. Institutionalized as the official religion of the empire by Constantine and his successors, the church rapidly developed creeds and insisted upon their adoption by clergy and laypeople alike. Belief in dogma replaced a deep-seated confidence in, and response to, an ultimate commitment of the heart.

• The “Age of the Spirit,” beginning in the 1960s and shaped by Christianity and other faith traditions today, largely ignores many authoritative doctrines and breaks down barriers among different religions. As dogma dies, to some degree, spirituality is replacing formal religion. In part, this reformation springs from the awe people experience in the universe, however they describe it. It results in a movement toward experiencing faith and away from belief in creeds. Flowering first in Africa, Asia and Latin America, this movement is marked by commitment to social justice, liberation theology and eco-spirituality.

Science supporting spirituality

This Age of the Spirit development also finds itself energized by some exciting outcomes of scientific research about the quantum universe. Science in general has been detached from spirituality since Francis Bacon, René Descartes and Isaac Newton helped shape the age of scientific materialism, resulting in the separation of sacred from secular. For a change, at least the quantum science discipline is contributing to a favorable view of spirituality rather than opposing it.

“Quantum” describes that which is the smallest, sub-atomic component of the universe. Quantum physics essentially views the cosmos as a majestic web of harmonic energy. At the deepest level of existence, quantum physicists are telling us that everything is waves of vibration, called the unified field theory. Think of it in terms of three dimensions: physical, which we experience every day with our senses; atomic, the unseen but known level of atoms, protons, etc.; and quantum, the foundation of the cosmos as perceived by some scientists today, made of quarks (basic particles made of protons and neutrons) and vibrating waves called “strings,” a majestic web of harmonic energy.

New metaphors for God

Renaming the Divine may be vital to recovery from chemical dependency because, for many during their earliest age, the most internalized image of the Almighty was probably established in the form of parents.

For example, my father stood 12 feet tall when I was under two years of age, or so it seemed. He was certainly God-like for me; I had few other reference points. Like many fathers in the 1930s who were severely affected by the Great Depression, he was hardworking and responsible but distant, unemotional and often angry. Because I knew no better, he depicted God for me, much like the old, white, angry God on the ceiling of the Sistine Chapel.

My AA sponsor, an incredible man with 32 years sobriety who currently serves 16 other men, informs me that my negative experience is not unusual. Many of his clients, abused or ignored in one way or another at an early age, developed a negative view of God.

For example, my father stood 12 feet tall when I was under two years of age, or so it seemed.

Encouraged by the AA 12-Step process and by my sponsor, I spent many hours tracking images of God throughout my past and evaluating them in terms of how they might have affected my life. Not one of them totally describes the Mysterious One, but today I find several metaphors helpful and especially the name of “Maestro,” the one who orchestrates the harmonious, quantum energy of the universe, and with whom I desire to play the music of my life. Essentially, I do this by seeking to use my key satisfying strengths and interests to serve where there is the greatest need.

I became acquainted with Bob S. during a workshop conducted as part of an outpatient addiction recovery program. He settled on metaphors for God as “gift-giver” and “friend.” One evening he asked me to drive him to his Oxford House, an addiction support facility where he was living temporarily. As we approached the driveway, he pointed to an old sailboat he was refurbishing. As I inquired about the boat, Bob began a long description about how he loves to scavenge for old relics and restore them to their original beauty, functionality and value.

“God has given me the gift of being a jack-of-all-trades and I volunteer to help with community restoration projects,” he said. Supported by an uplifting image of God, at least in part, Bob had found a passion that contributed significantly to his ongoing sobriety.

During workshops, I give participants a comprehensive list of 80-plus names for God, most from the Bible, from which to choose. You can also conduct a hunt on an Internet search engine by entering “names for God.” I encourage a creative, imaginative approach by seeking a name that sparks positive, emotional commitment to the Divine and to care for self, others and the environment.

Readers also interested in exploring passionate, God-given gifts, strengths and interests might wish to take advantage of the many free resources available on the Internet. Again using a search engine, check out various sites for assessment tools, such as online university career centers. Specifically, try the following:

• The University of Pennsylvania Positive Psychology Center (www.ppc.sas.upenn.edu) offers free strengths exploration. Take a “Brief Strengths Test” listed under “Learn About Positive Psychology.”

• The Myers-Briggs Type Indicator, one of the most popular of its kind, assists in identifying key personality strengths. A free version is available at www.humanmetrics.com. It is called “Jung Typology Test” (not really a test). For a wealth of information about your profile, type your four-letter code into Google's search location.

• The Self-Directed Search is not free but costs only $4.95. Visit www.self-directed-search.com/Default.aspx.

The emerging Age of the Spirit is potentially becoming an exciting time for all people around the globe, but especially for those experiencing substance abuse. Alcohol and/or drugs usually become our ultimate focus and concern while we are under the influence. As Carl Jung has maintained along with AA, while working on sobriety, one's ultimate concern must include spirituality, however understood.

If Harvey Cox is correct, we can expect more support and freedom to explore personal images of the Divine in coming years, to deepen our experience of the Divine and to continue to build a solid foundation for recovery.

References

1. Cox H.. The Future of Faith. New York City:HarperOne; 2009.