From the Editor: Many professionals in the addiction and mental health fields and recovering people alike will tell you that spirituality played an important role in their recovery from addictive disease. Treatment centers and addiction professionals take great care to explain to their clients that spirituality does not have to include a religious component or belief in a higher power — for some, this is the embodiment of spirituality, whereas others have adopted a more secular approach toward spirituality.

This article focuses on a unique approach taken by a treatment center that has trained its staff to embrace spiritual and cultural diversity while using the 12-Step approach toward treatment and recovery. Behavioral Health of the Palm Beaches hosted a one-day conference entitled Spirituality Around the World: A Day of Spirituality and Cultural Diversity, which included a variety of approaches to the 12-Step model, including: Western Judeo-Christian; Buddhism; Judaism; and Islam. The presenters at the conferences have graciously offered to share their thoughts with the readers of Counselor Magazine.

Coming Together as One by Mike Weiner

Given the state of the world as it exists today, the goal of Spirituality Around the World: A Day of Spirituality and Cultural Diversity, was to capture a feeling of “togetherness” and inspire the idea that while people may start off in different places, they have the ability to come together. The world we live in seems quite polarizing, and too many people tend to perceive one another as different and oppositional.

The day reflected how the beliefs, values and decisions we make are so much the same, and how these beliefs and values can result in close bonds, thus ending conflict, if we only pay attention. Perhaps, this was best exemplified by having two people from oft-opposing faiths,  Rabbi Simon and Imam Jory Kareem,  bonding over shared similar ideas.

The 12 steps can unify recovering people around the world. It is noteworthy that Narcotics Anonymous, a 12-Step program of recovery, is growing tremendously in Middle Eastern countries. In spite of conflicts going on, people in Middle East and the West use the 12 steps as a guide for living and spiritual direction. Professionals working in the addiction field should be aware that spirituality can be approached in many different ways, and can be separated from religion. These professionals, in turn, can help the clients they work with daily. How many people new to recovery have said, “I don’t want religion forced down my throat?”

The first word of the first step is “We.” How many people have started recovery from recognition that “we” can accomplish things that “I” cannot? “We” can lift things and build things that “I” cannot. Maybe one of the things that “we” can do, that no person entering a substance abuse treatment center has been able to do, is to put down the drinking and the drug use.
In my work, I’ve had the opportunity to ask many clients: “How are you doing spiritually?” So often the reply is: “I don’t have any.” When I ask the reason for coming to treatment, it often is: “Because I need help.” It is important that these clients know that the first spiritual step may be to reach outside of themselves. When we reach outside the “I” we are recognizing a Higher Power. “We” can do things that “I” can’t do. One of those things can be staying clean and sober.

The approach taken with Spirituality Around the World: A Day of Spirituality and Cultural Diversity can be replicated around the globe. We encourage treatment centers, professionals and communities to bring people together in a forum such as we were able to do, and offer similar experience to others. This model can be taken even further by including a presenter on the agnostic or atheist approach to the 12 steps. Any religion or belief system could be incorporated into this type of day. In any case, we consider our presentation a beginning point on which to build.

With the Name of God Most Gracious, Most Merciful by Imam Jory Kareem

It is with the utmost of gratitude that I find myself engaged in conveying the perspective of one who has submitted his will to the Will of My Higher Power. I have noticed the field of addiction has been progressively opening its clinical doors to the realm of spirituality as a focal point for the process of recovery. As a Muslim (one who submits his will to the Will of God) and a clinician, I am provided the opportunity to use the benefits of that process (an ongoing active relationship with the source and power that gives my life meaning and purpose) and assist other Muslims and all other people who are willing to turn their will over to a Higher Power.

The Islamic perspective presents the Quran as a Mercy, a Blessing, a Healing and a Warning. The way of life that is prescribed for a life that is clean and one that constantly is striving to purify itself is set forth as both a challenge and a source of freedom. From a clinical perspective, the nature of addiction is particularly powerful attachments to objects that do not alleviate psychological, physical or emotional pain. In an attempt to reestablish balance in the lives of those who have detached themselves from the source and power that offers the mercy, healing, blessings and warning, the aim becomes the hearts of the addicts. The heart, being the seat of affection and understanding, becomes a welcome center for principles that create the healing process to occur.

In essence, this healing is a reattachment of the mental, emotional and psychological self to a supreme object of love, fear and respect, which discards and prohibits any other object from having the power to cause depression and despair to enter the heart. The mental self, the psychological self and the emotional self is actively engaged in this healing process; and just like all other prescriptions, the warning is clearly stated and describes consequences if not adhered to with strict obedience or the willingness to follow directions. This process (spirituality) is not exclusive to a particular religion, as it is universal in scope and is available for the entire inhabitants of this world. It is not bound by ownership, but rather, embellishes the essence of true freedom.

Improper attachments over a period of time corrupt the heart, the soul, the mind and the character of a person. Therefore, the propensities for all kinds of diseases erupt and take place in the lives of man. The self-destructive, self-debasing, self-defeating defects of character reflect the condition of the heart and the extent of its corruption or blindness. If the heart of man is blind, then it cannot see means to its liberation. Spirituality is a way of life that serves as a path to peace and freedom for all of mankind. It is available for Buddhists, Jews, Christians, Hindus, Muslims, Agnostics (those who don’t know whether or not to believe) and Atheists (those who believe there is no Higher Power). The peace and joy of true freedom is felt in the heart of man, and it is reflected in his character as the one who submits constantly, follows guidance and adheres to directions that maintain the joy and the freedom.

There is no religion in the world that can display total freedom. However a prescribed way of life, The Deen, as it is called in Islam, invites all of mankind to a life that is clean and a heart that is striving for purification. I believe that spirituality can be mastered like the martial arts and other sciences, and when you meet a man who has mastered this art of submission, you see the reflection of spiritual principles in his conduct and character. In my opinion, it best serves the interest of all those in the field of addiction, as well as those who are seeking treatment, to grasp spirituality as fundamentally necessary if healing is to occur in the minds, bodies and hearts of our clients.

I hope and pray that this approach will serve as a model for more understanding and addressing the special problems encountered by recovering Muslims and addicts in a predominantly non-Muslim society. I pray that God will continue to bless all our efforts to treat the disease of addiction, revive the hearts of those who suffer and raise them from their fallen condition. The path to peace and freedom is laid out for those who take the prescription to heart. Of all the things that I have been sent to the world to teach, at the heart of them all is good manners, graceful conduct and benevolent character. Once the heart is attached properly, it will no longer suffer blindness and will be able to see that religion, in and of itself, is not sufficient enough to cure the ailment of the heart; only a willing heart will learn to love and understand, thus it will heal. I will continue down this Path Of Peace in my field and as a professional I will strive to reflect principles that attract towards guidance.

I believe that meritorious and effective clinicians are those who not only understand the technical aspects of treatment, but also attract the clients to this path of peace and freedom by way of their own conduct. In this manner, they have great impact on clients. May God bless all of my brothers and sisters as we attempt to love and understand one another in this process called Life. If change is truly the barometer for learning then certainly to change the condition of a person or a people is to change the condition of their hearts. I have been blessed to be an integral part in the change that occurs in the lives of people who grasp the guidance, and I am equally blessed to work in an environment that promotes a spiritual philosophy and reflects spirituality from the time you walk in the door until the time you walk out.  There is someone to welcome you and guide you into the journey of the heart as the healing begins. May the Peace Of God Be With You (As Salaamu-Alaykum).

Christianity and Recovery by Rev. Leo Booth

Three important points I discussed at the Spirituality Around the World conference were: the difference between spirituality and religion; the interconnection between the major religions of the world; and my belief that, undeniably, some people are spiritual but not religious.

Working alongside my colleagues, I felt they all embodied two important spiritual components: respect and gentleness. We met together not to convert, but rather, collaborate and integrate historical insights from different religious traditions. We also were mindful of the 12-Step program, and individually, we shared how this spiritual program had impacted out lives.
As a recovering alcoholic, I have a long-held belief that religion and spirituality are not the same; this does not mean that they are necessarily exclusive, but religion is an organization with a belief system that we are born into. For example, I was born into the Christian tradition, and like many recovering people who are Christian, I began to look at my church in a different and more positive way. Resurrection became more than the concept of a dead body returning to life; now I saw resurrection as part of my recovery. I died in alcoholism; I’m a new man in sobriety.

When I attend meetings I’m reminded of Jesus’ saying: “Where two or three are gathered together in my name, their am I in the midst of them.” I realize that not everyone at a meeting is Christian, however the concept of gathering in community helps feed my Christian faith. So, much of my recovery supports my Christian faith and has given me a greater respect for Jesus, the Teacher.

However, spirituality is an expressed choice that seeks wisdom wherever it can be found; it is less dogmatic or systematic, often embracing art, music and literature. For many years, my definition of being a spiritual person includes creativity and positivity. All the speakers at the conference shared a deep respect for the Christian, Islamic, Jewish and Buddhist traditions that were being represented; we embodied the concept of many paths to God.

As I listened to the other speakers, I felt nourished by the wisdom that was being shared. Rabbi Simon explained clearly the power of tradition within Judaism, revealing the inclusivity that was based on respect. Iman Kareem used the recovery word “surrender” to educate the audience about the dignity of God, the “divine otherness” that the Koran affirms. Rev Kubose delighted the group with the humor, openness and gentleness that is the foundation of Buddhism. This all seemed to be the “spiritual awakening” that is clearly promised in the last of the 12 steps. Recovery has no religious boundaries!

I feel it is important to note that a spiritual person need not belong to any religious tradition. Of course, most recovering people in America will have a strong religious connection or affiliation; however, a few have no religious connection. I’ve met many spiritual people who are agnostic or atheist. Indeed many people have experienced a form of religious abuse, where the dogma and rigidity created a real and dysfunctional trauma in their lives. The day we shared was not about dogmatic preaching or negativity, rather, it was a celebration of diversity. We affirmed, as a team, sobriety, the goal of serenity and the joy of journeying into spirituality.

Alcoholism and the Jewish Community by Rabbi Nahum Simon, PhD, CAP, ICADC

The Jewish community has institutionalized the concept of denial with regard to alcoholism and addiction. Having worked in the field for nearly 30 years, it has been an uphill battle to convince both the leaders and the members of the community that there is a very real problem that needs to be addressed.

Problem drinking was already identified in early scripture. The Book of Genesis tells of two serious drinkers and the consequences that befell them. First, there was Noah, who after being saved from destruction in the flood, proceeds to plant a vineyard, cultivating the grapes and producing wine. He then consumes so much wine that he passes out. Jewish tradition is replete with the explanation of the serious consequences that Noah suffered. Several chapters later, we are introduced to the story of Lot, who after being rescued by the angels from the destruction of the wicked city of Sodom, was enticed into incestuous relationships with his daughters.

Many of us, who come from the Ashkenazi (Eastern European) Jewish tradition, recall a song in Yiddish that proclaimed, “Shikkor is a Goy,” meaning that if one were a drunkard, he must be a gentile. In my years in the field of addiction treatment, I have encountered many Jewish families who were more comfortable with believing that their loved one was mentally ill, rather than to deal with the possibility that their loved ones were addicts.

Several years ago, I recall hearing a tape where the speaker said that there were four categories of people who had a risk of becoming alcoholic: children of alcoholics; intergenerational skip, where the alcoholic was the grandchild or great-grandchild of an alcoholic; a child who grows up in a family with a mentally ill parent; and spontaneous alcoholism in communities that seem immune to the disease. In illustrating the fourth group, the author cited the Jews as an example of a community that, until recent times, seemed immune.

This compelled me to conduct my own research, as I believe there have always been Jewish alcoholics. One must study the flow of Jewish history to comprehend the full story. The Jews’ position in society was very precarious; many Jews were small minorities within countries and populations that were hostile to them. This reality necessitated strong cohesiveness within the community. Alcoholism represented a loss of personal control that could threaten the security of the entire community, therefore, the alcoholic would not find support or acceptance within the community. One of two things would occur: either the alcoholic would stop the behavior, in which case communal support would be provided; or the alcoholic would leave the community.  This second choice often led to the alcoholic’s ultimate assimilation into the non-Jewish population.

We know that one of the obstacles that a person seeking recovery must deal with is to avoid transferring addictions by stopping one addiction only to find solace in another form of the disease. Historically, I believe, the Jewish addict was able to transfer the addiction into a form that was less threatening and more acceptable to the community. I further believe that the fact that both Gamblers Anonymous and Overeaters Anonymous were founded by a disproportionate number of Jews is not a coincidence. Gambling and food were acceptable addictions within the community, to the extent that obesity was equated with prosperity and wealth.

Another interesting phenomenon is that while alcoholism was unacceptable to the Jewish community, no such prohibition existed with regard to the use of other drugs. As drug experimentation became the thing to do in the 1960s and 1970s, young Jews, who would never think of public intoxication, had no taboo against drug use. The normal progression of the disease that we see in treatment, when taking a drug history, is to find that the individual first began to drink alcohol, progressed to marijuana, and then on to other chemicals. In Jewish addicts, very often, the history begins with other drugs, and then, in later stages, may turn to alcohol.

In the early 1960s, I had the opportunity to work with recent immigrants to the State of Israel. In the immigrant communities, alcoholism was a major issue. Coming from my sociological training, I understood that the primary factors contributing to this were the feelings that developed among the mature population. The male immigrant was faced with feelings of displacement in a new country. This applied mainly to the male head of household, struggling to speak a new language, dealing with a foreign culture and, frequently, the inability to find employment. The feelings became unbearable, and solace was sought in alcohol. The proud man now had to rely on his children for assistance. In those years, it never occurred to us to consider that the problem was one of alcoholism rather than a societal issue.

The fact is that there is no reason to believe that Jews differ from the general population in the occurrence of alcoholism and addiction. The percentage of Jews participating in recovery programs or seeking treatment will generally parallel the percentage of Jews living among the general population. What may be unique within the Jewish community is that, due to denial and shame, more Jewish individuals may seek treatment in distant cities rather than closer to home. This may be a factor to consider in discharge planning and continuing treatment when the patient returns to home, family and his environment.

When dealing with Jewish clients in treatment, some very basic problems may be presented.  Most, if not all, of these are extensions of the denial phenomenon. Many recovery meetings are held in churches, and many Jews find this uncomfortable. The 12-Step program grew out of a fundamentalist Christian philosophy, the Oxford Group and the phraseology of the steps “sounds” un-Jewish. Holding hands at the end of the meeting and reciting the Lord’s Prayer is foreign to Jewish practice. In fact, many of us were raised with the notion that the Lord’s Prayer is not to be said by Jews.

The concept of spirituality is strange to many addicts, who confuse spirituality with religion, and is totally alien to the average Jew whose religious training, at best, was limited to two to four hours a week between the ages of eight and thirteen. And, as with many others at the onset of the spiritual journey of recovery, the loss of community contact, self-identification and definition is a major stumbling block. Although we are told to find a “God of our understanding”, what does one do if there is no true point of reference to a Higher Power.

Many of these issues are common to all newcomers to the recovery process; some may be unique to Jews and others coming from some culture or community outside the mainstream. The challenge for us, as professionals in the addiction field, is to assist the individual to find and define a spiritual path that is meaningful and productive.

Buddhism — what it gives by Rev. Koyo S. Kubose

A therapist has counseling techniques, but more fundamentally, the therapist himself is the “best tool” in his therapeutic arsenal. The therapist’s psychological health gained through personal experience is a crucial factor in being able to relate to and help a client. Spirituality also is an important aspect of personal growth.

Carl Jung says it even more emphatically, “Spirituality underlies all mental health and illness.”  A therapist’s own spiritual journey can affect how well he can help others with their life problems. Traditional religions are the usual routes to deepening spirituality, but there is increasing diversity in how people are exploring their own creative paths.
How can Buddhism contribute to a person’s spiritual journey? One famous response to the question, “What is Buddhism?” was: “Buddhism is to study oneself. To study oneself is to forget oneself. To forget oneself is to be enlightened by all things.” I will try to utilize these various aspects, starting with a few comments that may clarify ideas regarding Buddhism as a religion.

Buddhism is more humanistic and less theistic than other religions. This means that the person as a human being is just as important, if not more important, than the theology. Individual diversity and uniqueness are respected over proselytizing dogmatic beliefs. The Buddhist teachings can help people regardless of their religious backgrounds. Buddhist teachings are better considered a call to action than a call to believe. One can benefit from Buddhism without any threat to an existing belief system.

Properly understood, Buddhism always gives, never takes away. Buddhism is a religion that can negate itself; that is, Buddhism is not overly attached to the “ism” or label of Buddhism. It is perfectly fine if by studying Buddhism, one became a better Christian, or a better Jew, or a better Muslim, or even a better atheist. In other words, the Buddhist teachings can help one become a “true” human being. What is meant by a “true” human being? It is one who is full of sincere humility and gratitude. These are the spiritual qualities that enable one to live life with wisdom and compassion, and are the basis of peace within and harmony with others.

It should be emphasized that the historical Gautama Buddha was not a deity, but a human being — a human being who awoke to a spiritual reality that has provided a guiding light (called the Dharma) for countless people (called the Sangha). In sharing what he experienced, the Buddha said, “Do not believe what I teach just because I say it. Try out the teachings in your own life and then decide.”

Words like teaching or studying refer more to transformation than to education or intellectual understanding. One does not have to search for a great teaching, but has to learn how to be a great listener. Being in the dark, one doesn’t have to search for light, but has to open his eyes — to see the light that has been shining around him all the time. Being spiritually asleep, one has to wake up. The word Buddha means the awakened one.

Enlightenment or awakening means that one realizes life’s truths or reality; such understanding is wisdom. There is no sin in Buddhism, only ignorance. The greatest ignorance is ignorance of oneself; namely, thinking that one exists as an independent entity in the world and that everything revolves around oneself. The teachings help break down or free oneself from rigid conceptual categories such as self-other, internal-external, health-sick, good-evil, win-lose, etc.  Suffering is caused by being mentally trapped in either extreme of such presumed opposites. We may have to function in a relative world of such dualistic dichotomies but we do not have to allow ourselves to be victimized.

Instead, let’s go beyond nouns and let’s live the verbs. Forget subject-object, and distinctions like singer-song, and dancer-dance. Let there be just singing and dancing! This is to flow or become one with the dynamic nature of reality, and not get attached to the names and labels we put on this reality. Liberation comes from loosening the grip of one’s self-centered and self-created existence. Indeed, “We have met the enemy and he is us.” After all, we rarely see the world the way it is but usually see the world the way we are. We have to go beyond ourselves to a wider perspective and awaken to the infinite. It is only then we are able to fully live each precious moment. Right here, right now, all things are enlightening us.

Reverend Koyo Kubose, PhD studied Buddhism in Kyoto, Japan, and later joined his father, Rev. Gyomay
Kubose, on the ministerial staff of the Buddhist Temple of Chicago in 1983. He carries on his father’s work at the Bright Dawn Institute for American Buddhism, a religious and educational organization. He is author of the book, Bright Dawn.

Jory Kareem, a student of Islam, worked as a public relations officer for the inner city recovery program in Baltimore, “I Can’t, We Can.” He is currently a therapist at Behavioral Health of the Palm Beaches.

Rabbi Nahum Simon, PhD, has worked in the addiction field for over 20 years and maintains a private counseling practice in Sunrise, Fla. He recently joined Behavorial Health of the Palm Beaches to develop and direct the Techiya Program, a specifically designed program to meet the need of observant Jews seeking recovery.

Michael Weiner, PhD, CAP, is the Director for Assessment, Education and Research at Behavioral Health of the Palm Beaches, overseeing all patient assessment processes, developing and maintaining internship programs and research collaborations with local universities, and providing for staff and community educational programs.

Rev. Leo Booth is the author of Say Yes to Your Spirit, published by Health Communications. He is a Unity minister, a published author and conference and workshop presenter. He also serves as a Spiritual Advisor to Behavorial Health of the Palm Beaches. For more information please visit his website: www.fatherleo.com or email him at This e-mail address is being protected from spambots. You need JavaScript enabled to view it .

This article is published in Counselor, The Magazine for Addiction Professionals, February 2009, v.10, n.1, pp.8-14.

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Luzetter  - Inerfaith Service - Muslim Imam   |65.82.176.xxx |2009-07-15 07:29:00 Luzette, here is an article written by Imam Jori Kareem. He is a clinical therapist at Behaviour Health of Palm Beach. I have seen him present and he is very dynamic. Rev. Leo Booth works with him at this center. Reply 0   0

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