‘Bachelorette’ Star Zac Clark Helping Millions Through Sobriety & Recovery

Addiction Recovery Bulletin

LOVE AND SOBRIETY – 

February 5, 2021 –  When he tried to cash the check, the bank teller knew something was wrong. But instead of calling the police, she called Clark’s father, who rushed to the bank before his son could disappear back onto the streets. Two days later, after hitting what Clark describes as rock bottom, he was in treatment. Fast-forward 10 years and Clark, who turned 37 the week of this interview, is one of the most notable reality stars to address his sobriety on television as the most recent winner of ABC’s “The Bachelorette.” He became engaged to “Bachelorette” Tayshia Adams in December on the 16th season of the dating show.  Ever since he got clean, he has dedicated his life to helping others. In 2017, he co-founded the Release Recovery center, a full-service organization in New York that has more than 40 employees, and that recently launched a nonprofit foundation to help individuals struggling with addiction in underserved communities. He also sits on the board of the rehab center where he was a patient less than a decade ago. “In addition to meeting Tayshia, the biggest gift coming out of this is we’ve already been able to help a lot of people that we wouldn’t have been able to otherwise,” Clark says, sharing that his DMs are overflowing every day with messages from people caught in the trap of substance abuse or from family members seeking care for their loved ones. “In some weird way, if me writing back gives someone more hope just by me weirdly being on television, I’ll do that all day.”

more@Variety

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Hunter Biden Recounts Addiction and Sobriety in Memoir

Addiction Recovery Bulletin

RECOVERY ROAD – 

February 4, 2021 – (The book’s title comes from a phrase Beau and Hunter would say to each other after Beau was diagnosed.) Hunter Biden is publishing a memoir about his struggles with addiction and drug abuse — from his first sips of alcohol as a child, when he was dealing with the aftermath of family tragedy, to his crack-cocaine use.  The book, titled “Beautiful Things,” is scheduled to be published in the United States on April 6 by Gallery Books, an imprint of Simon & Schuster. It has already drawn praise from high-profile writers like Anne Lamott, Dave Eggers, Bill Clegg and Stephen King, who in a blurb called it “both heartbreaking and quite gorgeous.” “Beautiful Things,” which was written with the journalist Drew Jubera, will be more of a personal narrative about addiction and recovery rather than a political memoir, according to Jennifer Bergstrom, the senior vice president and publisher of Gallery Books.  In an email, Ms. Bergstrom called it “a heartfelt, highly personal book about being a father and being a son” and noted that the story “will remind all of us that sobriety is a fragile, living thing.”

more@NYTimes

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Sobriety Surprises: Stars Who Revealed They Got Sober

Addiction Recovery Bulletin

CELEBRITIES, THEY’RE JUST LIKE US. – 

February 4, 2021 – From time to time, however, a celebrity will surprise the world and suddenly announce that they got sober. Us rounded up the public revelations and confessions from stars who bravely got sober in private, then shared the inspiring news with fans by coming clean on getting clean. Here are just a few. 

Florence Welch The Florence + The Machine frontwoman celebrated seven years of sobriety in February 2021. “I am 7 years sober today.”

Anthony Hopkins “Forty-five years ago today, I had a wake-up call. I was headed for disaster, I was drinking myself to death,” he recalled, noting that his “life has been amazing” ever since he gave up alcohol. Hopkins went on to share an encouraging message to people struggling with substance abuse, saying in part, “Hang in there. Today is the tomorrow you were so worried about yesterday. Young people, don’t give up. Just keep in there.”

Macklemore  The “Thrift Shop” rapper said in January 2021 that he “was about to die” at age 25 before his father, Bill Haggerty, paid more than $10,000 for him to go to a 30-day rehab. “I wouldn’t be here right now. That’s not to be f–king dramatic — that’s just what it is,”…

Jenna Jameson  The former adult film star announced in September 2019 that she was four years clean. “We do recover. We do overcome. We do rebuild,” she wrote via Instagram. “But we never forget. We still have scars. They fade. The sun begins to shine and close out the shadows. Trust returns.”

Colton Haynes The Teen Wolf alum announced in March 2019 that he is six months sober after quietly battling drug and alcohol addiction for a decade. Haynes revealed that he hit rock bottom when he locked himself in a hotel room during a seven-day bender and “ended up in [a] 5150 psych hold.” He completed a four-month treatment program soon after.

Brad Pitt   “I’m really happy it’s been half a year now, which is bittersweet, but I’ve got my feelings in my fingertips again. I think that’s part of the human challenge: You either deny them all of your life or you answer them and evolve,” said the actor.  Click on the link for more sober celebrities.

Leah McSweeney  The Real Housewives of New York City star showed off her three-month sobriety coin via Instagram in June 2020. 

more@USMagazine

The post Sobriety Surprises: Stars Who Revealed They Got Sober appeared first on Addiction/Recovery eBulletin.

The Magical Mystery Cure (is coming to take you away)

by bob k

The more liberal talk that’s heard around the rooms of Alcoholics Anonymous can convey the impression that conventional AA is user-friendly to those of us in the atheist-agnostic camp. Phrases like “Higher Power” and even “higher power” suggest the sanctioning of a wide range of beliefs. The invitation to choose one’s “own conception of God,” while not as welcoming as the traditionalists imagine, is better than nothing. There’s a hint of what’s to come with the faux flexibility of “God as we understood Him.” (oopsy)

Naturally enough, the Bigga Booka is what it is. The “Power greater” options disappear on page 46 where we learn “that Power… is God.” One’s “own conception of God” also has a limited shelf life. “Our own conception, however inadequate, was sufficient to make the approach… At the start, this was all we needed to commence spiritual growth….” (BB, pp. 46-47) Thus, the weasel words vanish in a puff of incense.

Nonetheless, the nonbeliever is invited to “keep coming back.” He is invited to embrace the more pragmatic philosophy of his new friends. He is further invited to abandon his belligerent denial – to let the scales of unreasoning prejudice fall from his eyes. “I used to be a militant atheist, just like you.”

When it comes to the religious roots of Alcoholics Anonymous, those also are what they are and there’s much more to all of that than the Oxford Group. Today we’ll take a look at some of AA’s other religious predecessors. Admittedly, Buchman’s evangelicals were directly responsible for the arrival of Ebby Thacher at the home of his old school chum, Bill Wilson. In late November of 1934 that Ebby brought the “good news” that a decision for Christ had released him from his obsession for alcohol.

“I’ve got religion,” he proclaimed!

When his drunken friend asked for further clarification, Thacher replied: “Yes, Bill, I can provide that. The magical mystery cure is coming to take you away; coming to take you away.”

* * *

Pietism

Philipp Jakob Spener (1635-1705) was a Lutheran pastor who found himself increasingly disenchanted with his church’s focus on ritual and dogma. He thought that congregants should have a greater role than that of mere audience members at the Sunday morning salvation show. In 1675, Spener published Pious Desires, a call for a “religion of the heart” rather than of the head. Christians were urged to seek a personal experience with God and to maintain a continuous openness to spiritual illumination.

Spener stressed the need for ethical purity, inward devotion, charity, asceticism, and mysticism. A deeper emotional experience was to be had from one’s religion. Centuries later, a Cocaine Anonymous speaker was noted for saying: “God is the best drug there is, and there’s an unlimited supply.”

Jesper Swedberg (1653-1735)

Swedberg was a prominent member of the Swedish clergy, court chaplain, professor of theology in the University of Uppsala, and later bishop of Skara. When his family was ennobled in 1717, it took the name “Swedenborg.”

Britannica

Swedberg traveled through Europe in the 1680s and was attracted by Spener’s ideas. He came to believe that personal transformation could be brought about by spiritual rebirth and renewal. The case is easily made that ten generations later, personal transformation through spiritual rebirth would form the very essence of the Twelve-Step process.

“Spirits and angels were entrusted, and Swedberg claimed the Lord had saved his life more than once, which He did by giving Swedberg direct messages, warning him of dangers.” (fampeople.com) The Oxford Group called direct messages from God “guidance.” Such direction was available to all who sought.

… coming to take you away.

Emanuel Swedenborg (1688-1772)

Jesper Swedberg’s son was something of a da Vinci. After graduating from the University of Uppsala, he visited Germany, Holland, France, and England where he pursued his interests in physics, mechanics, mathematics, and philosophy. He also wrote poetry. As his family had status but limited wealth, Swedenborg forged a career as a scientist and inventor with Sweden’s Department of Mines.

In his mid-50s, the pastor’s son began experiencing strange dreams “of a grossly sexual nature.” (britannica.com) Swedenborg was pressed to confront the ego-driven elements of his burning desire to be recognized as a great man of science. From 1743-1744, two forces – the love of self and the love of God – battled for supremacy. Throughout this existential crisis, the scientist repeatedly heard voices and experienced visions. A waking vision of the Lord told him to quit his job.

He retired from the world of science to take up a new mission as a man of God – a very special man of God, by his own accounts. Ten years into his religious vocation, he declared that the “Second Coming of Christ” had indeed taken place. Christ had arrived, not in person, but through His chosen agent, Emanuel Swedenborg. He declared that he had been given the power to freely visit heaven and hell and to converse with both angels and demons.

In spite of the strange nature of many of his claims, Swedenborg had followers. These included William Butler Yeats, Ralph Waldo Emerson, Henry James Sr., and the family of the AA founder’s wife, Lois Burnham Wilson.

Henry James Sr.

The curse of mankind, that which keeps our manhood so little and so depressed is its sense of selfhood, and the absurd abominable opinionatedness it engenders.

The Three Jameses: A Family of Minds, Hatley C. Grafton, p. 84

The father of William James inherited enough money to live as a man of leisure. He studied for the ministry but rejected much of what he was being taught. While in his early thirties, he fell into a two-year period of spiritual crisis. Biographers have suggested that James exhibited the classic symptoms of bipolar disorder. Carl Jung suffered similar “psychotic episodes,” later referring to his experience as “a confrontation with the unconscious.”

James felt a presence that was less benevolent than Bill Wilson’s Towns Hospital visitor – “a perfectly insane and abject terror, without ostensible cause and only to be accounted for, by some damned shape squatting invisible to me within the precincts of the room and raging out from his fetid personality influences fatal to life.”  (Henry James, F.W. Dupee, p. 50)

Through rigorous self-examination and the study of Emanuel Swedenborg’s writings, Henry James Sr. eventually escaped the most severe aspects of his depression and stopped self-medicating with heavy drinking. He influenced his son and William is credited with influencing Alcoholics Anonymous.

Swedenborgianism made its way to AA via other pathways.

Nathan Burnham (1813-1889)

Dad’s father, Nathan Clark Burnham, practiced law and medicine, and was a minister of the Swedenborgian Church in Lancaster (Pennsylvania)…

Lois Remembers, Lois Wilson, p. 2

N.C. Burnham was more than a mere minister. He was a theologian and authored Discrete Degrees, a New Church text. Lois and her family members were rigorous adherents to the faith. There can be little doubt that Bill Wilson learned at least the basics of the quirky religion of his wife and in-laws.

His friendship with Rogers Burnham and later, his courtship of Lois, brought the emotionally needy young man into the company of the fascinating family of a medical doctor. Surely Bill relished the sophisticated dinner conversations so unlikely at the home of his elderly wards, the Griffiths. “Lois’s father, Dr. Clark Burnham was to have a tremendous if somewhat indirect influence on Bill’s life.” (Bill W., Robert Thomsen, p. 16)

New Thought*

The most obvious connecting link between Alcoholics Anonymous and the New Thought movement comes through William James who “had found answers to his depression and doubts about his self-worth from… New Thought teachings, which he termed ‘mind-cure’ … While New Thought organizations never became very large, their ideas have wide acceptance in general society and influenced early AA… The principal benefit was much like the program of the Oxford Group and the claims of William James in his seminal book. It transformed religious beliefs into a plan of action that individuals could follow for their own benefit in solving problems in the here and now.” 

New Wine, Mel B., p.105

* For a more detailed look at New Thought see Beyond Belief – New Thought and AA

New Thought began with Phineas Quimby (1806-1866), a Portland Maine clockmaker “who practiced mesmerism and developed his concepts of mental and spiritual healing and health based on the view that illness is a matter of the mind.” (britannica.com)

New Thought spawned Christian Science. Mary Baker Eddy (1821-1910) had been a patient of Quimby’s.”Did Christian Science teachings have anything to do with the forming of AA and the evolution of the Twelve Steps? Bill Wilson, months before he met up with the Oxford Group, had read and reread Mary Baker Eddy’s Science and Health with Key to the Scriptures in the hope of overcoming his drinking….” (New Wine, Mel B., p. 104)

Faced with both the fear created by the fire and brimstone of the Second Great Awakening and the sterility of scientific empiricism “New Thought counters with an unflinchingly positive view of life and its outcome. By… resigning the care of your destiny to higher powers… the believer gives the little compulsive self a rest.” (Language of the Heart, Trysh Travis, p. 77)

The magical mystery cure is coming to take you away.

“James characterized New Thought’s highest aim as an undoing of the modern norms of vigilance and aggression, the cultivation of ‘passivity, not activity; relaxation, not intentness.’” (Travis, p. 78) The Emmanuel Movement joined Christian Science and New Thought as “‘harmonial religions’… in which spiritual composure, physical health, and even economic well-being are understood to flow from a personal rapport with the cosmos.” (The Road To Fellowship, Richard Dubiel, p. 2) The cosmos, or God, or Him perhaps.

AA’s Tenth Step promises are dripping with passivity:

And we have ceased fighting anything or anyone – even alcohol …. We will seldom be interested in liquor…. We will see that our new attitude toward liquor has been given to us without any thought or effort on our part. It just comes! That is the miracle of it. We are not fighting it, neither are we avoiding temptation. We feel as though we have been placed in a position of neutrality – safe and protected. We have not even sworn off. Instead, the problem has been removed.

By the Giant Remover, you know, “Him”

Early AA members were all over New Thought literature such as James Allen’s As A Man Thinketh, and The Sermon on the Mount by Emmet Fox. New York AA’s frequently showed up in groups to listen to Fox carry the message. New Thought also produced positive thinkers like Norman Vincent Peale, Marianne Williamson, and Rhonda Byrne.

* * *

Positive affirmations can be seen in AA’s Bigga Booka: “Rarely have we seen a person fail…”; “We have recovered”; “… the problem has been removed”; etc. Of course, at the core of all of this personal transformation is the Grace of God. “God could and would if He were sought.”

Sadly, amidst all of the curing of Swedenborgianism, New Thought, Christian Science, and Alcoholics Anonymous, the number of healed amputees remains at zero. This limit of the magical mystery cure is particularly disappointing as the capital “C” Curer could repair a legless man with a snap of His Divine fingers.

After all: … there is one who has all Power – that One is God. May you find Him now. 

Choose your own conception of Him, if you wish, but don’t stray too far from AA’s religious roots.


Key Players in AA HistoryBob k, the author of 2015’s Key Players in AA History, is working to get two new books into print in 2021. The Road To AA: Pilgrims to Prohibition looks at America’s various efforts to deal with the problems that come with alcohol consumption. In The Secret Diaries of Bill W., a work of biographical fiction, the AA founder gives us an account of his life in his own words.


To date, bob k has written a total of 52 articles on AA Agnostica (those by Bobby Beach have a check mark – ✔). Here are his earlier articles:

And here are the 32 articles by bob posted on the AA Beyond Belief website (again with a check mark – ✔ – for those by Bobby Beach):


The post The Magical Mystery Cure (is coming to take you away) first appeared on AA Agnostica.

The Magical Mystery Cure (is coming to take you away)

by bob k

The more liberal talk that’s heard around the rooms of Alcoholics Anonymous can convey the impression that conventional AA is user-friendly to those of us in the atheist-agnostic camp. Phrases like “Higher Power” and even “higher power” suggest the sanctioning of a wide range of beliefs. The invitation to choose one’s “own conception of God,” while not as welcoming as the traditionalists imagine, is better than nothing. There’s a hint of what’s to come with the faux flexibility of “God as we understood Him.” (oopsy)

Naturally enough, the Bigga Booka is what it is. The “Power greater” options disappear on page 46 where we learn “that Power… is God.” One’s “own conception of God” also has a limited shelf life. “Our own conception, however inadequate, was sufficient to make the approach… At the start, this was all we needed to commence spiritual growth….” (BB, pp. 46-47) Thus, the weasel words vanish in a puff of incense.

Nonetheless, the nonbeliever is invited to “keep coming back.” He is invited to embrace the more pragmatic philosophy of his new friends. He is further invited to abandon his belligerent denial – to let the scales of unreasoning prejudice fall from his eyes. “I used to be a militant atheist, just like you.”

When it comes to the religious roots of Alcoholics Anonymous, those also are what they are and there’s much more to all of that than the Oxford Group. Today we’ll take a look at some of AA’s other religious predecessors. Admittedly, Buchman’s evangelicals were directly responsible for the arrival of Ebby Thacher at the home of his old school chum, Bill Wilson. In late November of 1934 that Ebby brought the “good news” that a decision for Christ had released him from his obsession for alcohol.

“I’ve got religion,” he proclaimed!

When his drunken friend asked for further clarification, Thacher replied: “Yes, Bill, I can provide that. The magical mystery cure is coming to take you away; coming to take you away.”

* * *

Pietism

Philipp Jakob Spener (1635-1705) was a Lutheran pastor who found himself increasingly disenchanted with his church’s focus on ritual and dogma. He thought that congregants should have a greater role than that of mere audience members at the Sunday morning salvation show. In 1675, Spener published Pious Desires, a call for a “religion of the heart” rather than of the head. Christians were urged to seek a personal experience with God and to maintain a continuous openness to spiritual illumination.

Spener stressed the need for ethical purity, inward devotion, charity, asceticism, and mysticism. A deeper emotional experience was to be had from one’s religion. Centuries later, a Cocaine Anonymous speaker was noted for saying: “God is the best drug there is, and there’s an unlimited supply.”

Jesper Swedberg (1653-1735)

Swedberg was a prominent member of the Swedish clergy, court chaplain, professor of theology in the University of Uppsala, and later bishop of Skara. When his family was ennobled in 1717, it took the name “Swedenborg.”

Britannica

Swedberg traveled through Europe in the 1680s and was attracted by Spener’s ideas. He came to believe that personal transformation could be brought about by spiritual rebirth and renewal. The case is easily made that ten generations later, personal transformation through spiritual rebirth would form the very essence of the Twelve-Step process.

“Spirits and angels were entrusted, and Swedberg claimed the Lord had saved his life more than once, which He did by giving Swedberg direct messages, warning him of dangers.” (fampeople.com) The Oxford Group called direct messages from God “guidance.” Such direction was available to all who sought.

… coming to take you away.

Emanuel Swedenborg (1688-1772)

Jesper Swedberg’s son was something of a da Vinci. After graduating from the University of Uppsala, he visited Germany, Holland, France, and England where he pursued his interests in physics, mechanics, mathematics, and philosophy. He also wrote poetry. As his family had status but limited wealth, Swedenborg forged a career as a scientist and inventor with Sweden’s Department of Mines.

In his mid-50s, the pastor’s son began experiencing strange dreams “of a grossly sexual nature.” (britannica.com) Swedenborg was pressed to confront the ego-driven elements of his burning desire to be recognized as a great man of science. From 1743-1744, two forces – the love of self and the love of God – battled for supremacy. Throughout this existential crisis, the scientist repeatedly heard voices and experienced visions. A waking vision of the Lord told him to quit his job.

He retired from the world of science to take up a new mission as a man of God – a very special man of God, by his own accounts. Ten years into his religious vocation, he declared that the “Second Coming of Christ” had indeed taken place. Christ had arrived, not in person, but through His chosen agent, Emanuel Swedenborg. He declared that he had been given the power to freely visit heaven and hell and to converse with both angels and demons.

In spite of the strange nature of many of his claims, Swedenborg had followers. These included William Butler Yeats, Ralph Waldo Emerson, Henry James Sr., and the family of the AA founder’s wife, Lois Burnham Wilson.

Henry James Sr.

The curse of mankind, that which keeps our manhood so little and so depressed is its sense of selfhood, and the absurd abominable opinionatedness it engenders.

The Three Jameses: A Family of Minds, Hatley C. Grafton, p. 84

The father of William James inherited enough money to live as a man of leisure. He studied for the ministry but rejected much of what he was being taught. While in his early thirties, he fell into a two-year period of spiritual crisis. Biographers have suggested that James exhibited the classic symptoms of bipolar disorder. Carl Jung suffered similar “psychotic episodes,” later referring to his experience as “a confrontation with the unconscious.”

James felt a presence that was less benevolent than Bill Wilson’s Towns Hospital visitor – “a perfectly insane and abject terror, without ostensible cause and only to be accounted for, by some damned shape squatting invisible to me within the precincts of the room and raging out from his fetid personality influences fatal to life.”  (Henry James, F.W. Dupee, p. 50)

Through rigorous self-examination and the study of Emanuel Swedenborg’s writings, Henry James Sr. eventually escaped the most severe aspects of his depression and stopped self-medicating with heavy drinking. He influenced his son and William is credited with influencing Alcoholics Anonymous.

Swedenborgianism made its way to AA via other pathways.

Nathan Burnham (1813-1889)

Dad’s father, Nathan Clark Burnham, practiced law and medicine, and was a minister of the Swedenborgian Church in Lancaster (Pennsylvania)…

Lois Remembers, Lois Wilson, p. 2

N.C. Burnham was more than a mere minister. He was a theologian and authored Discrete Degrees, a New Church text. Lois and her family members were rigorous adherents to the faith. There can be little doubt that Bill Wilson learned at least the basics of the quirky religion of his wife and in-laws.

His friendship with Rogers Burnham and later, his courtship of Lois, brought the emotionally needy young man into the company of the fascinating family of a medical doctor. Surely Bill relished the sophisticated dinner conversations so unlikely at the home of his elderly wards, the Griffiths. “Lois’s father, Dr. Clark Burnham was to have a tremendous if somewhat indirect influence on Bill’s life.” (Bill W., Robert Thomsen, p. 16)

New Thought*

The most obvious connecting link between Alcoholics Anonymous and the New Thought movement comes through William James who “had found answers to his depression and doubts about his self-worth from… New Thought teachings, which he termed ‘mind-cure’ … While New Thought organizations never became very large, their ideas have wide acceptance in general society and influenced early AA… The principal benefit was much like the program of the Oxford Group and the claims of William James in his seminal book. It transformed religious beliefs into a plan of action that individuals could follow for their own benefit in solving problems in the here and now.” 

New Wine, Mel B., p.105

* For a more detailed look at New Thought see Beyond Belief – New Thought and AA

New Thought began with Phineas Quimby (1806-1866), a Portland Maine clockmaker “who practiced mesmerism and developed his concepts of mental and spiritual healing and health based on the view that illness is a matter of the mind.” (britannica.com)

New Thought spawned Christian Science. Mary Baker Eddy (1821-1910) had been a patient of Quimby’s.”Did Christian Science teachings have anything to do with the forming of AA and the evolution of the Twelve Steps? Bill Wilson, months before he met up with the Oxford Group, had read and reread Mary Baker Eddy’s Science and Health with Key to the Scriptures in the hope of overcoming his drinking….” (New Wine, Mel B., p. 104)

Faced with both the fear created by the fire and brimstone of the Second Great Awakening and the sterility of scientific empiricism “New Thought counters with an unflinchingly positive view of life and its outcome. By… resigning the care of your destiny to higher powers… the believer gives the little compulsive self a rest.” (Language of the Heart, Trysh Travis, p. 77)

The magical mystery cure is coming to take you away.

“James characterized New Thought’s highest aim as an undoing of the modern norms of vigilance and aggression, the cultivation of ‘passivity, not activity; relaxation, not intentness.’” (Travis, p. 78) The Emmanuel Movement joined Christian Science and New Thought as “‘harmonial religions’… in which spiritual composure, physical health, and even economic well-being are understood to flow from a personal rapport with the cosmos.” (The Road To Fellowship, Richard Dubiel, p. 2) The cosmos, or God, or Him perhaps.

AA’s Tenth Step promises are dripping with passivity:

And we have ceased fighting anything or anyone – even alcohol …. We will seldom be interested in liquor…. We will see that our new attitude toward liquor has been given to us without any thought or effort on our part. It just comes! That is the miracle of it. We are not fighting it, neither are we avoiding temptation. We feel as though we have been placed in a position of neutrality – safe and protected. We have not even sworn off. Instead, the problem has been removed.

By the Giant Remover, you know, “Him”

Early AA members were all over New Thought literature such as James Allen’s As A Man Thinketh, and The Sermon on the Mount by Emmet Fox. New York AA’s frequently showed up in groups to listen to Fox carry the message. New Thought also produced positive thinkers like Norman Vincent Peale, Marianne Williamson, and Rhonda Byrne.

* * *

Positive affirmations can be seen in AA’s Bigga Booka: “Rarely have we seen a person fail…”; “We have recovered”; “… the problem has been removed”; etc. Of course, at the core of all of this personal transformation is the Grace of God. “God could and would if He were sought.”

Sadly, amidst all of the curing of Swedenborgianism, New Thought, Christian Science, and Alcoholics Anonymous, the number of healed amputees remains at zero. This limit of the magical mystery cure is particularly disappointing as the capital “C” Curer could repair a legless man with a snap of His Divine fingers.

After all: … there is one who has all Power – that One is God. May you find Him now. 

Choose your own conception of Him, if you wish, but don’t stray too far from AA’s religious roots.


Key Players in AA HistoryBob k, the author of 2015’s Key Players in AA History, is working to get two new books into print in 2021. The Road To AA: Pilgrims to Prohibition looks at America’s various efforts to deal with the problems that come with alcohol consumption. In The Secret Diaries of Bill W., a work of biographical fiction, the AA founder gives us an account of his life in his own words.


To date, bob k has written a total of 52 articles on AA Agnostica (those by Bobby Beach have a check mark – ✔). Here are his earlier articles:

And here are the 32 articles by bob posted on the AA Beyond Belief website (again with a check mark – ✔ – for those by Bobby Beach):


The post The Magical Mystery Cure (is coming to take you away) first appeared on AA Agnostica.

Secret ‘Rehab’ Shoppers Report Hard Sell Tactics

Addiction Recovery Bulletin

IT’S NOT A TIME SHARE – 

Feb. 1, 2021 – The hard sell often happened before callers were screened to assess their need for treatment and determine if the program might be helpful. In fact, a third of callers were offered a spot in an addiction program before they even had a clinical evaluation.

“If a hospital was admitting anyone who walked into the emergency room regardless of how sick they are, giving them treatment that may or may not help them, we’d find that absurd,” said Dr. Michael Barnett, the study’s senior author. “But for some reason we tolerate it in this residential rehab community.”

Resident addiction treatment is big business. According to the study, a national survey found nearly one million admissions in 2018. And there are calls, even during the coronavirus pandemic, to create more beds for people who want to stop using drugs. This option may not be the most effective treatment for a substance use disorder. It is almost always more expensive than an outpatient program. Daily costs quoted to the callers ranged from $357 to $758. About 74% were told they’d have to pay up front, amounts as high as $17,434 at a for-profit treatment center. In addition, 14% of programs encouraged the callers to pay with a credit card, and 15% offered to create a loan plan, with interest. Barnett called that outrageous at such a vulnerable time in a patient’s life.

Of the rehab centers reached by the secret shoppers, 72% have national accreditation. But Barnett said these findings, combined with a prior assessment of evidence-based treatment programs, highlight the need for changes.

“We need stronger regulation of the type of care that’s provided by these facilities, and the screening of which patient is most appropriate,” said Barnett, an assistant professor of health policy management at the Harvard T.H. Chan School of Public Health, “because the typical cost of a residential rehab stay would put the average American into enormous financial debt.”

more@WBUR

The post Secret ‘Rehab’ Shoppers Report Hard Sell Tactics appeared first on Addiction/Recovery eBulletin.

Spirituality as I Understand It

Chapter 11:
Do Tell! Stories by Atheists and Agnostics in AA

Gabe S.

I showed signs of what I think of as “spiritual malady” from as far back as I can remember.

As a child, I was absorbed in fantasy. I was the God of my own fantasies, creating worlds at will. In those worlds I was whatever I fancied: a great warrior, or footballer, or rock guitarist. Often I was a superhero. I fantasized because I was not happy to be who I really was in the world as it really was.

The ambient world was actually very good to me. My family was well off and we lived in a leafy, desirable part of London. My parents were loving and kind and very liberal. But they did not let just anything go and taught me right from wrong. I have two much older brothers. One was nice enough, though a bit distant. The other was loving. They were (and still are) extremely successful at pretty much whatever they do: top of the class, head of school, best at sports and so on. The loving brother often played games with me. He always won. My mother from time to time voiced the view that, in this way or that, I would never be as good as them. I felt very inadequate. For some reason, when I was six, I was sent to a psychoanalyst who told me that I wanted to kill my brothers and my parents. I think that as a result of this, I felt that I was horrible inside. I was the worst of possible beings. I carried a terrible secret.

Growing up (or rather failing to do so) in the 1960s, the hippy-drug culture was all around. At about seven, the idea of taking drugs took root. Drugs represented an escape from reality, and an alternative lifestyle that appealed greatly. I went into denial even then. There was plenty of publicity that I saw and heard, saying: “Drugs are dangerous. They can ruin your life or kill you. You could become an “addict”. “Don’t do them!” This had no effect on my thinking. I had no fear. I began inhaling solvents at about ten. Then, aged fourteen, I started smoking marijuana. I quickly became a daily user and a true addict, with craving and obsession. I took whatever drugs I could find and afford.

I left home at sixteen, went to live in a squat and pursue the hippy lifestyle. I remember one time I took some LSD and went to a park. I tried hard to be at one with the beautiful flowers.

I got bored with drugs and with the hippy life and lucked my way into a good university. I received scholarships for a Master’s and then a PhD. I excelled. My confidence grew along with my self-esteem. But however much I received, it was not enough. Inside I was always inadequate.

I coped with some of my inner violence by training hard at Kung Fu. I enjoyed the aesthetic qualities, the endorphin high, the fighting and smashing things. I became skilled, tough and physically confident. Inside I remained inadequate.

I had always liked drinking and, as soon as I stopped the drugs, I began to drink more. I drank nearly every day for about thirty years. A lot. I liked drinking. I am sociable and always found heavy drinkers or alcoholics to drink with. I also had a great fondness for fine wines, gins and whisky.

When I was thirty three, I met a great woman. She was intellectual, cultured, charismatic and a good pool player. She was also very beautiful. We fell in love, more or less at first sight. After two years, we married. The passion wore off and after seven years we divorced. My part in the failure of the marriage was not, I think, the drinking in itself. It was the fact that alcohol was much more important to me than she was. Alcohol was my true lover. I did not have much emotional space for any mere human.

A doctoral dissertation – “Experiences of Atheists and Agnostics in AA” – is based on the book Do Tell. For more information click on the above image.

It became clear to those close to me that I was an alcoholic. They told me this and provided excellent evidence. It meant nothing to me. Eventually, my doctor sent me to a counsellor who tried to teach me controlled drinking. After six months of therapy, I learned to control my drinking. Every waking hour that I spent not drinking, I spent planning those fifty units a week. The control didn’t last long!

I began to drink in the mornings and throughout the day. I did not seek out sordid places. Instead I turned my nice apartment into one, as a more-or-less open house for the local street drunks and druggies. I enjoyed the company and liked the people. But it was chaos. The police were constantly called. I ceased to be popular with my neighbours.

Of my fellow bohemians from that period, three are now dead (two ODs and one liver failure), and one, having landed on his head one time while drunk, has lost the ability to speak and lives in a care home.

While I was still clinging to a job, my psychiatrist sent me to rehab. There I was introduced to AA. Brought up as a devout atheist, and knowing science and philosophy, I knew I was never going to believe in any God. It was not a question of willingness to believe. My mind works in terms of evidence and argument. It doesn’t do faith. The “God” talk in AA put me off. But I could see a lot of drunks getting sober. I found meetings difficult, boring, formulaic, and full of religion. I tried to listen to the similarities, not the differences, but I failed. I was too self-absorbed to listen to anything much, or to feel the emotional support in the rooms. And I did not relish the prospect of sobriety. I thought life would be dull and joyless at best.

After I left rehab I relapsed immediately. I went back in, came out, and relapsed immediately again. I lost my job. I ended up living a nightmare, terrified for my physical and mental health and my future, hardly able to feed myself, unable to do anything but drink. If I drank enough, I could experience brief periods of escape: a sort of serenity through anaesthesia. But also, when drunk enough, I would do dangerous things. Once I collapsed and my head collided with the corner of a large TV. I knew nothing of this until I woke up with a bloodied dent in my head and a TV on the floor. Another time, in a fury, I deliberately put my fist through a stained-glass window. I left a stream of blood on the floor as I staggered to my sofa and passed out.

I knew drink was destroying me. I was its slave. Without realising it, I took Steps One, Two and Three. That meant going back to rehab and for once doing everything that I was told (other than pray) without question or argument. My therapist gave me an atheist version of the Steps. I found an atheist sponsor. For Step Three, I elected a sort of advisory board: my sponsor, some people in AA, some outside. I turned all important decision-making over to them: I sought their advice and took it. This was a great experience for me: finally to stop running on self-will, to let go and go with the flow. I also learned to open my mind and my ears and listen at meetings. I have learned far more about myself from listening to other alcoholics than I did from many years of therapy. I like meetings now and I hear the similarities, not the differences. I know I am among people like me.

I did the Steps quickly and ended up in a decent psychological (“spiritual”) place. But I had not listened or read well enough and I did not keep up the Step work, only going to two meetings a week and doing nothing else.

I declined very quickly. I feared financial insecurity. I would need a drink. I would deserve one. For three days I planned that drink. Not once did it cross my mind that there was any risk. It was as if half my mind had gone on holiday. I looked at my bank accounts, had the drink, then drank pure spirits non-stop for eleven days. A neighbour came and rescued me and got me a home detox. Two days into the detox, and feeling good, I lost the use of my legs for twelve hours. That scared me. A lot.

Then I had an idea! Work on the Steps every day. That worked like a miracle. I’ve had no troubling desire to drink since that moment. These have been the happiest three years of my life. I am mostly retired now, though I still pursue my research. I have returned to some activities of my youth: writing poetry, working with clay, going to concerts (mostly rock, mostly heavy metal, punk and hippy music). With my ears open and my attention directed outward, I enjoy music more than I ever did before.

And I work for AA in various administrative and public information roles. I enjoy that too, genuinely glad to be of service. I feel it is an honour and a privilege.

I am free of the discontent from which I suffered for fifty-odd years. I try to live in the real world now, rather than fantasy worlds of my own creation. The world is my higher power and I am content being who I really am, in it as it really is. Through meditation I can be at one with the flowers and I can find serenity without anaesthesia.

Since I don’t believe in miracles, I turned my mind to studying how the Steps work. From my academic point of view, the answer is simple, evident on a psychological reading of the Big Book and the Twelve and Twelve (in my view, some of the finest psychological writing in existence), and largely vindicated by contemporary neuroscience. What causes relapse is emotional turbulence, which is caused by anger, resentment, fear, guilt, wounded pride, low self-esteem, envy, unsatisfied wants, existential angst and the like or by excessive elation. These cause a release of a specific hormone (corticotropin-releasing factor) that sends the dopamine system into overdrive, causing a strong desire to drink and at the same time impairing thought and memory. (That’s my theory, anyway!).

Through inventory, sharing, making amends, meditation, helping others and trying to do the right thing, let go and leave the rest up to nature, I have learned how to calm my emotions, to accept others and feel accepted by them, to feel connected to the world and the sentient, feeling beings in it, to feel worthy of my place in the universe.

Emotional turbulence (the cause of stress and relapse) is caused by unmanaged, misdirected, over-active instincts. And what keeps instincts at bay are humility and spirituality, as I understand it: the opposite of self-will, self-seeking and self-absorption. As the result of the Steps, I have had a spiritual awakening.


Do Tell! [Front Cover]This is a chapter from the book: Do Tell! Stories by Atheists and Agnostics in AA.

The paperback version of Do Tell! is available at Amazon. It is also available via Amazon in Canada and the United Kingdom.

It can be purchased online in all eBook formats, including Kindle, Kobo and Nook and as an iBook for Macs and iPads.


The post Spirituality as I Understand It first appeared on AA Agnostica.

Spirituality as I Understand It

Chapter 11:
Do Tell! Stories by Atheists and Agnostics in AA

Gabe S.

I showed signs of what I think of as “spiritual malady” from as far back as I can remember.

As a child, I was absorbed in fantasy. I was the God of my own fantasies, creating worlds at will. In those worlds I was whatever I fancied: a great warrior, or footballer, or rock guitarist. Often I was a superhero. I fantasized because I was not happy to be who I really was in the world as it really was.

The ambient world was actually very good to me. My family was well off and we lived in a leafy, desirable part of London. My parents were loving and kind and very liberal. But they did not let just anything go and taught me right from wrong. I have two much older brothers. One was nice enough, though a bit distant. The other was loving. They were (and still are) extremely successful at pretty much whatever they do: top of the class, head of school, best at sports and so on. The loving brother often played games with me. He always won. My mother from time to time voiced the view that, in this way or that, I would never be as good as them. I felt very inadequate. For some reason, when I was six, I was sent to a psychoanalyst who told me that I wanted to kill my brothers and my parents. I think that as a result of this, I felt that I was horrible inside. I was the worst of possible beings. I carried a terrible secret.

Growing up (or rather failing to do so) in the 1960s, the hippy-drug culture was all around. At about seven, the idea of taking drugs took root. Drugs represented an escape from reality, and an alternative lifestyle that appealed greatly. I went into denial even then. There was plenty of publicity that I saw and heard, saying: “Drugs are dangerous. They can ruin your life or kill you. You could become an “addict”. “Don’t do them!” This had no effect on my thinking. I had no fear. I began inhaling solvents at about ten. Then, aged fourteen, I started smoking marijuana. I quickly became a daily user and a true addict, with craving and obsession. I took whatever drugs I could find and afford.

I left home at sixteen, went to live in a squat and pursue the hippy lifestyle. I remember one time I took some LSD and went to a park. I tried hard to be at one with the beautiful flowers.

I got bored with drugs and with the hippy life and lucked my way into a good university. I received scholarships for a Master’s and then a PhD. I excelled. My confidence grew along with my self-esteem. But however much I received, it was not enough. Inside I was always inadequate.

I coped with some of my inner violence by training hard at Kung Fu. I enjoyed the aesthetic qualities, the endorphin high, the fighting and smashing things. I became skilled, tough and physically confident. Inside I remained inadequate.

I had always liked drinking and, as soon as I stopped the drugs, I began to drink more. I drank nearly every day for about thirty years. A lot. I liked drinking. I am sociable and always found heavy drinkers or alcoholics to drink with. I also had a great fondness for fine wines, gins and whisky.

When I was thirty three, I met a great woman. She was intellectual, cultured, charismatic and a good pool player. She was also very beautiful. We fell in love, more or less at first sight. After two years, we married. The passion wore off and after seven years we divorced. My part in the failure of the marriage was not, I think, the drinking in itself. It was the fact that alcohol was much more important to me than she was. Alcohol was my true lover. I did not have much emotional space for any mere human.

A doctoral dissertation – “Experiences of Atheists and Agnostics in AA” – is based on the book Do Tell. For more information click on the above image.

It became clear to those close to me that I was an alcoholic. They told me this and provided excellent evidence. It meant nothing to me. Eventually, my doctor sent me to a counsellor who tried to teach me controlled drinking. After six months of therapy, I learned to control my drinking. Every waking hour that I spent not drinking, I spent planning those fifty units a week. The control didn’t last long!

I began to drink in the mornings and throughout the day. I did not seek out sordid places. Instead I turned my nice apartment into one, as a more-or-less open house for the local street drunks and druggies. I enjoyed the company and liked the people. But it was chaos. The police were constantly called. I ceased to be popular with my neighbours.

Of my fellow bohemians from that period, three are now dead (two ODs and one liver failure), and one, having landed on his head one time while drunk, has lost the ability to speak and lives in a care home.

While I was still clinging to a job, my psychiatrist sent me to rehab. There I was introduced to AA. Brought up as a devout atheist, and knowing science and philosophy, I knew I was never going to believe in any God. It was not a question of willingness to believe. My mind works in terms of evidence and argument. It doesn’t do faith. The “God” talk in AA put me off. But I could see a lot of drunks getting sober. I found meetings difficult, boring, formulaic, and full of religion. I tried to listen to the similarities, not the differences, but I failed. I was too self-absorbed to listen to anything much, or to feel the emotional support in the rooms. And I did not relish the prospect of sobriety. I thought life would be dull and joyless at best.

After I left rehab I relapsed immediately. I went back in, came out, and relapsed immediately again. I lost my job. I ended up living a nightmare, terrified for my physical and mental health and my future, hardly able to feed myself, unable to do anything but drink. If I drank enough, I could experience brief periods of escape: a sort of serenity through anaesthesia. But also, when drunk enough, I would do dangerous things. Once I collapsed and my head collided with the corner of a large TV. I knew nothing of this until I woke up with a bloodied dent in my head and a TV on the floor. Another time, in a fury, I deliberately put my fist through a stained-glass window. I left a stream of blood on the floor as I staggered to my sofa and passed out.

I knew drink was destroying me. I was its slave. Without realising it, I took Steps One, Two and Three. That meant going back to rehab and for once doing everything that I was told (other than pray) without question or argument. My therapist gave me an atheist version of the Steps. I found an atheist sponsor. For Step Three, I elected a sort of advisory board: my sponsor, some people in AA, some outside. I turned all important decision-making over to them: I sought their advice and took it. This was a great experience for me: finally to stop running on self-will, to let go and go with the flow. I also learned to open my mind and my ears and listen at meetings. I have learned far more about myself from listening to other alcoholics than I did from many years of therapy. I like meetings now and I hear the similarities, not the differences. I know I am among people like me.

I did the Steps quickly and ended up in a decent psychological (“spiritual”) place. But I had not listened or read well enough and I did not keep up the Step work, only going to two meetings a week and doing nothing else.

I declined very quickly. I feared financial insecurity. I would need a drink. I would deserve one. For three days I planned that drink. Not once did it cross my mind that there was any risk. It was as if half my mind had gone on holiday. I looked at my bank accounts, had the drink, then drank pure spirits non-stop for eleven days. A neighbour came and rescued me and got me a home detox. Two days into the detox, and feeling good, I lost the use of my legs for twelve hours. That scared me. A lot.

Then I had an idea! Work on the Steps every day. That worked like a miracle. I’ve had no troubling desire to drink since that moment. These have been the happiest three years of my life. I am mostly retired now, though I still pursue my research. I have returned to some activities of my youth: writing poetry, working with clay, going to concerts (mostly rock, mostly heavy metal, punk and hippy music). With my ears open and my attention directed outward, I enjoy music more than I ever did before.

And I work for AA in various administrative and public information roles. I enjoy that too, genuinely glad to be of service. I feel it is an honour and a privilege.

I am free of the discontent from which I suffered for fifty-odd years. I try to live in the real world now, rather than fantasy worlds of my own creation. The world is my higher power and I am content being who I really am, in it as it really is. Through meditation I can be at one with the flowers and I can find serenity without anaesthesia.

Since I don’t believe in miracles, I turned my mind to studying how the Steps work. From my academic point of view, the answer is simple, evident on a psychological reading of the Big Book and the Twelve and Twelve (in my view, some of the finest psychological writing in existence), and largely vindicated by contemporary neuroscience. What causes relapse is emotional turbulence, which is caused by anger, resentment, fear, guilt, wounded pride, low self-esteem, envy, unsatisfied wants, existential angst and the like or by excessive elation. These cause a release of a specific hormone (corticotropin-releasing factor) that sends the dopamine system into overdrive, causing a strong desire to drink and at the same time impairing thought and memory. (That’s my theory, anyway!).

Through inventory, sharing, making amends, meditation, helping others and trying to do the right thing, let go and leave the rest up to nature, I have learned how to calm my emotions, to accept others and feel accepted by them, to feel connected to the world and the sentient, feeling beings in it, to feel worthy of my place in the universe.

Emotional turbulence (the cause of stress and relapse) is caused by unmanaged, misdirected, over-active instincts. And what keeps instincts at bay are humility and spirituality, as I understand it: the opposite of self-will, self-seeking and self-absorption. As the result of the Steps, I have had a spiritual awakening.


Do Tell! [Front Cover]This is a chapter from the book: Do Tell! Stories by Atheists and Agnostics in AA.

The paperback version of Do Tell! is available at Amazon. It is also available via Amazon in Canada and the United Kingdom.

It can be purchased online in all eBook formats, including Kindle, Kobo and Nook and as an iBook for Macs and iPads.


The post Spirituality as I Understand It first appeared on AA Agnostica.

AspenRidge Recovery’s Diversity Scholarship for Minorities Battling Addiction

Addiction Recovery Bulletin

DO THE RIGHT THING – 

Jan. 26, 2021 – “The value of it is about $33,000 and it’s really there to extend the invitation for anybody to get services who needs it,” Sandoval said.

Within the past year, AspenRidge has given out $323,000 in other scholarship categories.

One of the recipients, 27-year-old Kayla Winter, credits a scholarship for the 90-day treatment program that saved her life.

“I was homeless, and I pretty much was just surrounded by this huge cloud of darkness that I did not know how to get out of,” she said.

Winter has battled an addiction to alcohol since she was 17 years old.

“With COVID-19, it was so hard to get into treatment and so I used my resources,” she said. “I had a recovery coach at that time who was able to get me a scholarship into AspenRidge.”

more@TheDenverChannel

The post AspenRidge Recovery’s Diversity Scholarship for Minorities Battling Addiction appeared first on Addiction/Recovery eBulletin.

Brothers Get Clean Through Nonprofit

Addiction Recovery Bulletin

WATCH – TREATMENT WORKS –  

Jan. 25, 2021 – “I wasn’t considering my brother, his well-being; ultimately I didn’t care about my brother,” Gabe said.

It enabled their most destructive tendencies to surface.

“It was a daily battle, and it was something that I didn’t think I was ever going to be free from,” Zach said.

“We got in a situation where it just got really, really dark and like, hopeless,” Gabe said.

By 2016, the Millers say they’d found hope, love and God at St. Matthew’s House’s Justin’s Place, a yearlong addiction recovery program.

“We showed up and there were people that said ‘hey, you can do this and you’re going to,’ and ‘we are here for you if you need us and it’s OK to make mistakes,’” Zach said.

“The more I just kept going forward with it, the more I was realizing I’m doing this, I’m not … I’m not using, and I feel whole,” Gabe said.

Almost five years later, they’re both working to help others through St. Matthew’s House. And not only have they both beat addiction, they’ve repaired their relationship.

“We’ve seen each other at our worst and we just, we don’t want to see that again, we want to see each other at our best,” Zach said.

WINKNews

The post Brothers Get Clean Through Nonprofit appeared first on Addiction/Recovery eBulletin.