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Mystical Potential

"...And More Will Be Revealed."

The following material arose in relation to some discussions that I had with a number of people who belonged to AA (Alcoholics Anonymous). The aforementioned discussion explored the idea of developing a framework through which those who were interested could come together for the purpose of focusing on various aspects of spiriruality in a way that might not be possible within normal AA meetings.

While the framework being outlined below did arise in conjunction with individuals from AA, the fact of the matter is, the basic framework which is being delineated might be adapted to the interests, inclinnations and interests of any group of people who wanted to come together in order to discuss different spiritual traditions in a mutually respectful, encouraging, and supportive way - a way that is not driven by theology but, rather, a contemplative and reflective process of searching for the truth as best the members of the Circle are able to do.

The people in AA speak about alcohol as being: "cunning, baffling, and powerful," but, in reality, there is within each of us a set of forces that are spiritually destructive in nature, and quite "cunning, baffling, and powerful". Indeed, one might easily suppose that this set of forces is at the heart of any addiction - whether to alcohol or to the world or one's carnal soul ... that is physical, emotional, and intellectual appetites. Consequently, although the following initially started in relation to the 12 step/tradition program of AA, the framework is much more universal in character - all one has to do is substitute a few words here and there, and one is no longer talking about just people from AA, but all of us in general.

One of the primary reasons why the 12 steps are couched in the language of a ‘Higher Power’ that reflects an individual’s own beliefs is in order to provide alcoholics with as inclusive an entryway, or starting point, as possible so that people who are suffering might not be unnecessarily hindered from becoming open to a process that is designed to help them resolve one of the sources of that suffering - namely, their loss of control over the role which drinking plays in their lives. In addition, many of the people who come to AA - whether they stay or leave - have had very negative experiences with organized religion and related theologies, and while they may retain some sense of there being Something or Someone Which or Who is responsible for the Universe and one’s having existence, they tend to shy away from doctrines, rituals, and frameworks which are to be imposed from without rather than chosen from within the heart of that individual.

The first affirmation of an alcoholic’s heart is that she or he has lost control of life and that, instead, behaviors - no matter what one’s intentions may be - are governed by the inexorably relentless, destructive forces of addiction. The second affirmation of the heart of an alcoholic seeking to regain control of his or her life is that only a Power greater than the individual’s addiction could possibly restore any sense of sanity to that person’s life. The third affirmation of the heart of an alcoholic seeking to restore some semblance of sanity in her or his life is a recognition of the need to turn one’s life and will over to such a Power. The fourth affirmation of an alcoholic’s heart is that the third affirmation only becomes a possibility through the Grace of that Power which was acknowledged by the second affirmation of an alcoholic’s heart when confronted with the bitter realities of her or his first affirmation.

What does the individual know who has been opened up to the fourth affirmation of the heart noted above? First, he or she knows there is, indeed, such a thing as Grace. Secondly, she or he knows that accepting Grace requires struggle and discipline. Finally, such an individual knows that whatever his or her personal concept of a ‘Higher Power’ might be, this was far less important than the reality of the experience of that ‘Higher Power’s’ intervention in her or his life.

On the basis of such experience, and irrespective of whatever the individual’s conceptual starting point may have been, there tends to be a certain clarification of understanding concerning the nature of the ‘Higher Power’. One may not know if the ultimate character of this ‘Higher Power’ is a ‘She’, ‘He’, ‘It’ ‘Spirit’, ‘Power’ ‘Entity’ ‘Being’, or some other manner of Reality, but one does sense that Divinity has a personal interest in one’s life - that Divinity is not indifferent - that Divinity cares what happens to us - that Divinity has compassion and love and forgiveness for us, despite our mistakes - that Divinity wishes to offer us opportunities for redemption and salvation - that Divinity intends something more for us than being drunk - that Divinity wishes to help us end the suffering and destruction which has entered our lives, and, therefore, the lives of other people - that Divinity not only listens to our cries for Mercy, but responds, as well - that Divinity is kind, generous, compassionate, and a friend.

The foregoing clarification of understanding is not based on philosophical reflection or exercises in the metaphysics of theology. That clarification is not based on being a member of this or that church, mosque, temple, synagogue, or place of worship, or subscribing to this or that set of religious doctrines.

Instead, the clarification of understanding is rooted entirely in the personal experience of Grace having entered one’s life and moved it in a different direction - a direction that is away from addiction and, therefore, in a direction that just a few short days or weeks previously, seemed impossible. One’s faith in the ‘Higher Power’ was increased due to personal experience and not as a result of conceptual musings.

One did not think one’s way to the fact of Divinity’s compassion, kindness, generosity, forbearance, forgiveness, friendship, support, and help. First, these qualities entered one’s life, and, subsequently, one’s understanding of Divinity was clarified and refined as a reflection of that experience.

Although some people in AA do not wish to engage Divinity beyond the blessing of sobriety, there are hints in the twelve steps which suggest there is more to spirituality than the gift of sobriety, and there are those in AA who have been seeking this dimension of ‘more’. Unfortunately, other than the tremendous force of change which comes into an alcoholic’s life as a result of the transformation arising out of the transition from drunkenness to sobriety, there often seems to be little opportunity within AA for the sorts of profound, personal experiences that will transport the rest of one’s life in a similarly intense fashion to the shores of complete spiritual fulfillment.

Yes, there are the established institutions of religion and some people do become committed to finding their spiritual answers from within these traditions. Yet, there are all too many people in AA who are spiritually thirsty and who desire to realize the deeper spirituality to which the 12 steps allude but, who, for whatever reasons - good or bad - are reluctant to commit themselves to these sort of institutions, and, so, for such individuals, where do they go, or to whom do they go, in order to continue their spiritual quest?

There is one possibility - or, more precisely, a set of possibilities - which may serve the needs of this group of spiritually displaced refugees. This involves the mystical path.

Someone has described the relationship between exoteric traditions (the religions of salvation, rites, rituals, and theology) and the esoteric way (the traditions of essential, spiritual Self-realization) as like that of the relationship of the rim of a wagon wheel with the central axis of that same wheel. More specifically, when one looks at things from the perspective of the rim, then, the spokes connecting the rim with the center seem very separate from one another - as do the various religious traditions when viewed through the glasses of their respective theologies, rituals, and so on. However, when one reaches the center of the wheel, where all of the spokes come together, then, one appreciates the principles of unity which govern the functioning of the wheel despite the apparent disparities of the individual spokes, and, similarly, when one is opened up to the mysteries of Self-realization, then, one experiences, in direct fashion, the unity which underlies and glues together the apparently disparate aspects of life - including seemingly different exoteric, religious traditions.

Mysticism or spirituality - unlike traditional, exoteric approaches to existence - does not require one to believe in little other than the possibility that there is something more to life and our being than appears on the surface of existence. One does not have to accept a particular theology, eschatology or metaphysics - instead, one starts from where one is and on the basis of personal experience - not concepts - one works toward a clarification and refinement of one’s understanding concerning one’s relationship with Divinity.

The model in AA is that one seeks out a sponsor - someone who herself or himself has gone through the ups and downs of the quest for sobriety and, therefore, has some insight into, and experience with, the problems, danger zones, temptations, and issues of such a quest. The model in mysticism is similar - one’s spiritual quest is aided through the insight, experience, wisdom, and understanding of someone who has journeyed along the ups and downs of the mystical path under the guidance of her or his own spiritual sponsor - sometimes referred to as a guide, teacher, mentor, or master.

To remain on the path to sobriety within AA, one requires discipline and struggle. Reality is not whatever we would like it to be, and one cannot act in accordance with whichever whims and desires happen to surface within one at any given moment in time and assume that sobriety will be maintained under such circumstances.

Similarly, to remain on course for the possibility of mystical or spiritual Self-realization, one needs discipline and a willingness to struggle. For the would-be mystic, Reality is not whatever she or he would like it to be, and he or she cannot act in accordance with whichever whims and desires are manifesting themselves at any given moment in time and still expect to remain on the path.

Just as AA is an on-going process of recovery, so, too, the mystical path is an on-going process of purification. Just as AA emphasizes principles over personalities and organizational issues, so, too, mysticism give emphasis to principles over personalities and organizational issues. Just as the goal of AA is to provide people with a safe place within which to pursue sobriety, so, too, mysticism offers individuals a safe haven within which to pursue spirituality. Just as AA stresses the importance of anonymity, so, too, mysticism calls the individual to the anonymity of an ego-less Self-hood in which the lower self is transformed and becomes immersed in, and at one with: the Void that is full, Reality, Truth, the‘Higher Power’, God, Divinity, the Great Mystery, or whatever other label one prefers for the Absolute Being which makes all things possible.

AA is a path of Grace that bears the gift of sobriety for some of those who struggle to keep faith with that Grace. Mysticism, too, is a Path of Grace that bears the gift of Self-realization for some of those who struggle to keep faith with that Grace.

Why do some people succeed in AA, while others fail, or why do some people succeed on the mystical Path, while others do no? The answer to each of these questions is steeped in a mystery whose answer remains known only to Divinity.

However, one thing is certain. Unless one tries to struggle with the way of AA or the way of the mystic, failure is pretty much guaranteed in both cases.

There is a teaching story among the mystics which talks about the four kinds of people who exist. (1) There are those who know and who know that they know - these are the spiritual guides, so learn from them. (2) There are those who know, but do not know that they know - these people are asleep, and need to be awoken. (3) There are those who do not know and know that they do not know - these people can learn, so teach them. (4) There are those who do not know and do not know that they do not know - these people are the spiritually ignorant, and one should avoid them.

When first hearing this, I thought the story was about four different kinds of individual. Over time, I was brought to the realization that all four of the foregoing types of people reside within one.

Within each of us is the capacity for a true understanding and knowledge of our relationship with Divinity. However, in order for that dimension of one’s being to be activated, one must learn how to avoid the spiritually ignorant dimensions of one’s nature, and the only way to do this is to learn from those who have either achieved Self-realization, or are well on the way to such realization, and to use what we learn from such individuals to awaken ourselves, God willing, to our true, essential nature.

There is one interesting difference between the path of AA and the mystical or spiritual way. The central purpose of AA is to provide an opportunity for alcoholics to seek sobriety by abandoning intoxication, whereas among the mystics, one seeks to become intoxicated with the Presence of Divinity on the way to a sobriety that integrates the intoxication of a loving spiritual ecstasy with a profound humility toward, awe of, and gratitude for, the Divine Presence.

The alcoholic has experienced intoxication and mistook a fleeting, illusory, shadowy experience for another kind of reality which is neither fleeting, illusory, nor shadowy. Spiritual intoxication is essentially transforming, constructive, and liberating for our core being, whereas the intoxication of alcohol is essentially limiting, destructive, and enslaving of that spiritual core.

The following pages outline the 12 Steps and Traditions of a process called AAMP (Addictions Anonymous Mystical Potential). The idea is offered as a possibility for, among others, those who are seeking to explore spirituality more but who are not able to do so either through the regular meetings of AA, and who, for whatever reasons, are seeking an alternative to traditional exoteric approaches to spirituality.

Twelve Steps of AAMP

1) Alcoholism is but one symptom of a more pervasive, underlying disease of the soul that manifests itself through many kinds of addiction and dysfunctional behaviors, and we admit that our spiritual potentials are being held prisoner due to the addictions of our lower selves and, as a result, our lives have become spiritually unmanageable.

2.) We believe that only through escape from these addictions of our lower selves will true spiritual equilibrium, knowledge, love, justice, peace, and happiness enter into our lives.

3.) We recognize the need to exchange our habituation to worldly desires and entanglements for commitment to a higher spiritual purpose through which our addictions may be healed and our lives transformed.

4.) In order to be receptive to the presence of spiritual opportunities for changing our lives, we understand that gaining insight into the dynamics which maintain our imprisonment might be of value to us - for, through such knowledge we develop an appreciation for the things which can hinder or advance our spiritual quest.

5.) In order to develop spiritual maturity, we acknowledge that we have responsibility for our addiction and, consequently, we have a duty of care with respect to ourselves, others, and the One Who has made our lives possible to begin to take steps to become spiritually free from bondage to our lower selves.

6.) We have faith that if we struggle to seek Divine support for our spiritual quest, then, not only will Divinity extend a helping hand, but that our very faith itself is a sign of the presence of such assistance.

7.) We know that no spiritual change is possible through our own unaided efforts and that the Presence of Divine Grace is the means through which we spiritually struggle, move, and become transformed.

8.) We feel the spiritual quest actively begins with our willingness to sincerely forgive all the wrongs which have been done to us, as well as with our need to be forgiven for all the wrongs we have done to others while operating under the influence of the addictions of our lower selves.

9.) While approaching Divinity according to our concept of the Divine marks the place where, of necessity, we all begin, we maintain that the Divine transcends all concepts, and, therefore, part of spiritual struggle involves a readiness to let go of those ideas concerning Divinity which prevent us from becoming fully open to the Divine Presence as a living Reality at the core of our being.

10.) We are committed to the principle that spiritual transformation is not possible without sincere, persistent efforts on our part with respect to seeking escape from the shackles of our lower selves and that acting on such a commitment is the best way to demonstrate sincerity of purpose.

11.) We agree that the likelihood of spiritual transformation may be enhanced through the use of such spiritual tools as: prayer, remembrance, chanting, meditation, contemplation, retreats, fasting, fellowship, community service, celebrations of gratitude, and discussion.

12.) We submit that the key to spiritual awakening is to realize the potential of the essential Self - for the essential Self is not only the gateway to personal communion with Divinity, but, as well, the medium through which the unique spiritual gifts that have been entrusted to us by Divinity might become manifest - as such, spiritual realization of the essential Self is the reason why we have been created and, therefore, gives expression to the purpose of life.

Twelve Traditions of AAMP

1.) The purpose of AA is to help people achieve sobriety through a spiritual framework, but sobriety is not an end in itself - merely an opportunity for, among other things, seeking further spiritual ends, and, therefore, while AA, by the Grace of God, serves its function very well, it stands in need of a complementary, but completely separate, spiritual doorway through which those people in AA, and others of kindred spirit, who are so inclined might pursue the aforementioned ‘further spiritual ends’ - this complementary, but separate doorway is known as AAMP ... Addictions Anonymous Mystical Potential.

2.) Spirituality is not a matter of religions, dogma, theologies, doctrines, rituals, philosophies, organizations, or systems of thought - rather, spirituality is the potential inherent in human kind for engaging, bearing witness to, communicating with, loving, worshiping, knowing, and serving the Divine Presence through the experiences of struggling toward, and God willing, achieving Self-realization.

3.) There is no compulsion in matters of spirituality and, therefore, each human being is free to pursue, ignore, or reject the possibilities entailed by spirituality and, in addition, each human being needs to recognize the right of others to freely choose in this respect, as well.

4.) A spiritual community is only as good as the sincerity of the individuals who are its members - a spiritual community that becomes authoritarian, dogmatic, judgmental, oppressive, controlling, manipulative, and static is such because its members have permitted their lower selves to corrupt that community.

5.) The purpose of AAMP is not to provide people with either spiritual answers or a spiritual path but to serve as a forum through which those people in AA, and others of kindred spirit, who are so inclined might be introduced to, learn about, explore, and discuss spiritual possibilities that extend beyond the horizons of the purpose for which AA exists.

6.) The spirit of AAMP should - with certain differences - be like a New England town meeting in which people come together as equals in a safe, inclusive environment for exploring and discussing any and all issues of potential relevance to the matter of spirituality - the differences would be: (1) nothing which is discussed or explored in these meetings is binding on any of the participants; (2) there should be no authority structure except what is needed to conduct an orderly meeting (and this supervisory or chairperson role should change from one meeting to the next in accordance with the general consensus of the people in attendance) so that no one individual or group of individuals is permitted to dominate the proceedings and all perspectives have an opportunity to be heard.

7.) The chairperson who is nominated and elected, via an open vote, at the end of any given AAMP meeting, is responsible for starting things off at the next meeting, and this may be done through a reading, relating of personal experience, a short talk, introducing a spiritual theme for consideration, or inviting a guest speaker or demonstration, and in the latter case, one of the primary points of emphasis should be to provide participants with an opportunity to engage guests in dialogue and an exchange of perspectives.

8.) The focus of meetings should always be on issues of spirituality, and this should be done in a way in which the exploratory process, itself, is conducted in a spiritual manner - involving kindness, sensitivity, compassion, generosity, forbearance, patience, friendship, and sincerity - so that none of the participants feels under attack or the object of ridicule. In addition, participants should be free from any pressure which seeks to induce them to move in one spiritual direction rather than another ... there is a difference between, on the one hand, the honest exchange of perspectives during a process of spiritual exploration and, on the other hand, proselytization or evangelism.

9.) The only requirement for AAMP membership is a desire to overcome the addictions of the lower self in order to struggle toward spiritual Self-realization - which means that although AAMP may begin within the AA community, nonetheless, people outside of AA are free to attend if they share the same intention as do other participants of AAMP.

10.) No one, spiritual community should dominate AAMP meetings, and, therefore, contributions should be sought from: Buddhist, Hindu, Vedantic, Native, Jewish, Christian, Islamic, Taoist, Sikh, Zoroastrian, and other spiritual sources - however, there is a distinction to be drawn between the occult which is primarily preoccupied with the acquisition of various powers and/or control of forces, and the spiritual or mystical which is primarily preoccupied with the realization of the essential Self’s potential, and AAMP is concerned with the latter, not the former.

11.) All AAMP groups are autonomous (and, consequently, responsible for their own expenses - usually limited to meeting space and, possibly, refreshments) but may co-operate with one another in the exploration of spirituality, and share resources for that purpose, as is deemed appropriate, feasible, and convenient by a general consensus of the AAMP groups involved.

12.) No AAMP group may be used for: (1) political purposes; (2) to serve the worldly, commercial, or personal interests (other than that of spirituality), of any of its participants; (3) endorsing, recommending, promoting, contributing to, or serving the interests of any particular spiritual tradition, group, or organization.

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