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Higher Power Archives

Alcoholics Anonymous and church involvement as predictors of sobriety among three ethnic treatment populations

This study examines the impact of spirituality and religiousness, and involvement in Alcoholics Anonymous (AA) on sobriety among three ethnic groups, African Americans, Caucasians, and Hispanics.

Participants (African Americans: n = 253; Hispanics: n = 60, and Caucasians: n = 538) completed survey questionnaires upon entry into public, private, and health maintenance treatment programs.

Results indicated that among the three groups, African Americans, who described themselves as more religious, were less likely to substitute church attendance for participation in Alcoholics Anonymous.

African Americans reporting high AA attendance at the end of one year, in addition to church attendance, were more likely to report sobriety over the past 30 days than were those African Americans reporting only high church attendance.

Among Caucasians and Hispanics, participants reporting primarily high AA attendance were more likely to report past 30 day sobriety.

Research report; Roland, E.J.; Kaskutas, L.A. Alcoholics anonymous and church involvement as predictors of sobriety among three ethnic treatment populations. Alcoholism Treatment Quarterly, 20(1):61-77, 2002.

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Religiosity and participation in mutual-aid support groups for addiction

Mutual-aid support groups, such as the 12-Step fellowship Alcoholics Anonymous play a vital role in substance abuse treatment in the United States.  In 2005, The Walsh Group conducted a national survey of participants in mutual-aid support groups for addiction to identify key differences between participants in various recovery groups.  The survey was conducted with the assistance of The Center for Survey Research at the University of Virginia, Secular Organizations for Sobriety (SOS), SMART Recovery, and Women for Sobriety (WFS).  Extensive data was collected from survey respondents on many aspects of recovery.  This paper focuses on the impact of survey respondents’ level of religiosity on their recovery and their participation in mutual-aid support groups.

Key findings from the survey on mutual-aid support groups discussed in this paper include:

  • Active involvement in groups significantly improves the chances of remaining clean and sober, regardless of the group (SOS, SMART, WFS, 12-step) in which one participates.
  • Respondents whose individual beliefs better matched those of their primary support groups showed greater levels of group participation, resulting in better outcomes as measured by increased number of days clean and sober.
  • Religious respondents were more likely to actively participate in 12-Step groups and WFS, both of which have spiritual components in their programs.
  • Non-religious respondents were significantly less likely to participate in 12-Step groups. 
  • Respondents with low levels of religiosity were more likely to actively participate in groups with secular programs, such as SOS and SMART Recovery.  

These results have important implications for treatment planning and implementation, indicating that matching clients to appropriate support groups according to their individual beliefs can have a positive impact on their program involvement and, ultimately, on their treatment outcomes.  When participants in recovery groups feel more comfortable with the philosophies of the groups they attend, they are more likely to become actively involved in these groups, which often results in longer periods of remaining abstinent from the use of alcohol and other drugs.

Research; Randolph G. Atkins, Jr, and James E. Hawdon. Religiosity and participation in mutual-aid support groups for addiction. Journal of Substance Abuse Treatment, Volume 33, Issue 3, October 2007, Pages 321-331
Alcoholics Anonymous: The Story of How Many Thousands of Men and Women Have Recovered from Alcoholism
by AA Services

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Six-month changes in spirituality, religiousness, and heavy drinking in a treatment-seeking sample.

OBJECTIVE: This descriptive and exploratory study investigated change in alcoholics’ spirituality and/or religiousness (S/R) from treatment entry to 6 months later and whether those changes were associated with drinking outcomes.

METHOD: Longitudinal survey data were collected from 123 outpatients with alcohol use disorders (66% male; mean age = 39; 83% white) on 10 measures of S/R, covering behaviors, beliefs, and experiences, including the Daily Spiritual Experiences and Purpose in Life scales. Drinking behaviors were assessed with the Timeline Followback interview. Alcoholics Anonymous (AA) participation and attendance were also measured.

RESULTS: Over 6 months, there were statistically significant increases in half of the S/R measures, specifically the Daily Spiritual Experiences scale, the Purpose in Life scale, S/R practices scale, Forgiveness scale, and the Positive Religious Coping scale.

There were also clinically and statistically significant decreases in alcohol use.

  • Multiple logistic regression analyses showed that increases in Daily Spiritual Experiences and in Purpose in Life scores were associated with increased odds of no heavy drinking at 6 months, even after controlling for AA involvement and gender.

CONCLUSIONS: In the first 6 months of recovery, many dimensions of S/R increased, particularly those associated with behaviors and experiences. Values, beliefs, self-assessed religiousness, perceptions of a Higher Power, and the use of negative religious coping did not change.

Increases in day-to-day experiences of spirituality and sense of purpose/meaning in life were associated with absence of heavy drinking at 6 months, regardless of gender and AA involvement.

The results of this descriptive study support the perspective of many clinicians and recovering individuals that changes in alcoholics’ S/R occur in recovery and that such changes are important to sobriety.

Robinson EA, Cranford JA, Webb JR, Brower KJ. Six month changes in spirituality religiousness and heavy drinking in a treatment-seeking sample. J Stud Alcohol Drugs. 2007 Mar;68(2):282-90.


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Although the idea of "illness" helped many early and later members of Alcoholics Anonymous (A.A.) to understand their alcoholism, Alcoholics Anonymous neither originated nor promulgated the disease concept of alcoholism.

The main contribution of A.A. in this area was the broadening of the extant concept to one of " threefold" malady [Spiritual, mental and physical], with an emphasis on "the spiritual."

Examining the political and medical historical contexts of the time as well as A.A. literature shed light on the culture’s changing understanding of alcoholism in the second half of the twentieth century.

Given the issues and prejudices involved, it is unlikely that the question of the historical relationship between A.A. and the disease concept of alcoholism will ever be definitely resolved. But this does not mean that study of the topic is useless.

AA members have had a large role in spreading and popularizing that understanding.

The closest that AA doctrine comes to defining alcoholism is "an illness which only a spiritual experience will conquer."

Research report; Kurtz, E. Alcoholics Anonymous and the disease concept of alcoholism. Alcoholism Treatment Quarterly, 20(3-4):5-40, 2002. (170428)

Alcoholics Anonymous: The Story of How Many Thousands of Men and Women Have Recovered from Alcoholism

Future of God in recovery from drug addiction

The purpose of the present paper was to explore the theory, concept and experience of God in relation to recovery from drug addiction from a scientific perspective.

Examination of a diverse literature was undertaken, including five key threads:

  • the universality of the experience of God;
  • the induction of spiritual experiences of God through hallucinogenic drugs;
  • the nature of drug addiction from an evolutionary neurobiological perspective;
  • the 12 Step movement as the prototype for the place of God in recovery from drug addiction; and
  • identified ingredients for successful recovery from addiction.

The diverse threads of literature examined can be integrated around the concept of higher power as an important factor in recovery from drug addiction.

Higher power can be manifested in individuals in diverse ways:

  • religious,
  • ethnic,
  • spiritual including the use of entheogens [a psychoactive plant or substance, esp. when taken for spiritual or religious purposes], as well as
  • cognitive behavioural development,

But a common final pathway for all is the strengthening of executive functions (the brain’s ‘higher power’).

Practical implications for assisting people with drug addiction to achieve recovery through their own experience of God/development of higher power are outlined.

Research report; John D. Sellman;  Michael P. Baker;  Simon J. Adamson; Lloyd G. Geering. Future of God in recovery from drug addiction. Australian and New Zealand Journal of Psychiatry, Volume 41, Issue 10 October 2007 , pages 800 – 808
Spiritual Connections: How to Find Spirituality Throughout All the Relationships in Your Life
by Sylvia Browne

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Twelve Step recovery is spirituality at its best

Nancy Kehoe, Ph.D., is a Massachusetts psychologist who for 20 years has trained mental health care providers to tend to the spiritual as well as the psychological needs of their clients. At a Hazelden Women Healing conference in April, Kehoe emphasized that although spirituality and religion can be integrally linked to mental health, the therapeutic community is usually reluctant or ill-equipped to explore these areas with clients — even though doing so could greatly enhance and speed up their recovery.

Understanding how people image God or a Higher Power and what role spirituality plays in patients’ lives can give therapists valuable information for diagnosis and treatment, Kehoe said.

Mental health professionals can learn much from Alcoholics Anonymous, an organization founded on the premise that recovery and healing involve body, mind, and spirit, she says. Life is out of control for people who struggle with substance abuse or other addictive behaviors, and the first step toward recovery is acknowledging that healing requires more than willpower.

"Most people try to live by self-propulsion," says AA’s Big Book, "Alcoholics Anonymous," the basic text of Twelve Step groups. But to recover they have to "quit playing God." "We are not saints," says the Big Book. "The point is, that we are willing to grow along spiritual lines. The principles we have set down are guides to progress."

That spiritual progress is not about religion; it’s about accepting that you need help from a source outside yourself to recover from addictive practices. The "Higher Power" who guides in the recovery journey is defined by each individual. It might be a spiritual being, it might be nature, or it could be a God of traditional religions. As the authors of the Big Book put it, "To us, the Realm of the Spirit is broad, roomy, all inclusive; never exclusive or forbidding to those who earnestly seek."

While recovering people are encouraged to pray or meditate for guidance and wisdom, they don’t expect a Higher Power to do all the work of recovery for them. And members of Al-Anon understand that prayer alone can’t make a husband or a mother or a child stop drinking or using drugs. An addict has to want to recover, and has to take that first step for him or herself. In the meantime, Al-Anon members discover that while they cant control the actions or inactions of their loved ones, through the help of their group and their Higher Power, they can learn how to care for themselves in healthy ways that will enrich their own lives and spirits.

Twelve Step recovery is spirituality at its healthiest. Recovering people are told to honestly examine their character defects, and to then make amends to those they have harmed. This "relational" approach is not the same as the religious concept of doing penance, explained Kehoe, because it requires individuals to interact with those they have harmed in order to right a wrong. In Twelve Step recovery, making amends is a process that involves inner reflection, accountability and action.

Recovering people also learn how to deal with shame and guilt in ways that nurture their spirits. They grow to understand that shame is feeling bad about who you are, while guilt is feeling bad for what you’ve done. They often find that it is easier to forgive others than to forgive yourself, but with time, integrity, hard work, and the help of a Higher Power, you can make amends even to yourself.

Kehoe said that Twelve Step groups have also discovered how rich traditions, ritual and community — resources that have renewed peoples spirits throughout history — can aid in the recovery journey. Mutual-help groups are communities in which people gather to tell their stories and listen to another’s story with respect and without judgment. Certain rituals such as reading a meditation for that day, checking in with each other, and taking turns sharing a problem or concern, are familiar practices that unite and comfort. In Twelve Step groups, all participants are equal, and all have the common spiritual goal of recovery.


The Spirituality of Imperfection: Storytelling and the Search for Meaning

The Spirituality of Imperfection: Storytelling and the Search for Meaning


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Spiritual But Never Religious

The A.A. Program – Spiritual But Never Religious

One of the most common misconceptions about Alcoholics Anonymous is that it is a religious organization. New members especially, confronted with A.A.’s emphasis on recovery from alcoholism by spiritual means, often translate spiritual as religious and shy away from meetings, avoiding what they perceive as a new and frightening set of beliefs.

By the time they walk into their first meeting, many alcoholics have lost what faith they might once have possessed; others have tried religion to stop drinking and failed; still others simply want nothing to do with it.

Yet with rare exceptions, once A.A. members achieve any length of sobriety, they have found a source of strength outside themselves – a Higher Power, by whatever name – and the stumbling block has disappeared.

FAQ – AA – A Newsletter for Professionals Fall 2003; www.aa.org

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