Showing posts with label Health. Show all posts
Showing posts with label Health. Show all posts

Saturday, April 27, 2013

The Enormous Promise of Psychedelics for Sustaining Health, Happiness and Sanity




Inside this year"s conference for the Multidisciplinary Association for Psychedelic Studies.








A researcher in a suit and tie strolls past with a graduate student in rainbow leggings and a red bandana. They’re discussing smoking addiction cessation research using the drug psilocybin–the active hallucinogen isolated from the fungus Psilocybe mexicana, or “magic mushrooms.” It is the conclusion of the Psychedelic Science Conference dinner on April 20 and the pair filters with a crowd of hundreds through the exit doors of the grand ballroom in Oakland’s Marriott Hotel.


Lagging behind are Rick Doblin, founder and executive director of the Multidisciplinary Association for Psychedelic Studies (MAPS), and a gaggle of dinner attendees who hover around Doblin in hopes that they might share a few words with the man of the hour. MAPS is the non-profit research and educational organization behind the conference, and works to develop psychedelics and marijuana into legal prescription drugs.


It’s nearing midnight when the crowd finally dissipates and Doblin can be sequestered for an interview. As he speaks it becomes clear that this unprecedented conference, which brought more than 1,800 ticket-holding attendees, is the result of a labor of love into which Doblin has poured more than 20 years of his life.


“MAPS was founded based on adjusting to a major failure,” Doblin says. The year was 1982, and many psychiatrists, marriage counselors and therapists were using the not-yet-illegal substance to enhance the therapeutic process. In light of its increasing popularity, Doblin and fellow psychedelic therapists anticipated that the Drug Enforcement Administration would move to criminalize MDMA.


“I knew that there was going to be a crackdown because it was already being sold both as a therapeutic drug, and also some people were selling it as ecstasy,” he says. Ecstasy is the name given to the recreational street drug that comes in a pill-form cocktail that usually includes MDMA.


Doblin and fellow therapists formed a non-profit group called Earth Metabolic Design Laboratories (EMDL) to bolster awareness of the therapeutic use of MDMA.


The DEA had announced its intention to designate MDMA as a Schedule I substance in 1984. This categorization meant overt restriction and regulation of the drug"s availability, and indicated that it had high abuse potential and held no accepted medical use. EMDL organized the scientific and medical communities to petition the DEA for a scheduling hearing in which the group argued that MDMA belonged in the Schedule III category, which would permit the continuation of MDMA’s use in psychotherapy. The decision to place MDMA in Schedule I was reached following appeals in 1988 after the DEA overruled a DEA administrative law judge"s recommendation that it be placed in Schedule III.


“Once the DEA rejected that recommendation, we won in the appeals court, and then we lost, so MAPS was founded as a different kind of response, and a long-term one,” Doblin says.


Today, in addition to other psychedelics and cannabis, MAPS continues to study the healing potential of MDMA-assisted psychotherapy on psychological and emotional damage caused by sexual assault, war, violent crime, and other traumas.


The small Santa Cruz-based organization is undertaking a 10-year, $ 15 million plan to make MDMA into an FDA-approved prescription medicine, and is currently the only organization in the world funding clinical trials of MDMA-assisted psychotherapy. For-profit pharmaceutical companies are so far uninterested in developing MDMA into a medicine because the patent for the drug has expired, and because it is only administered a limited number of times, unlike most medications for mental illnesses, which are often taken daily for years.


Doblin says this year MAPS Psychedelic Science Conference ran more smoothly than ever.


“It’s not so much that we’ve done anything we haven"t done before, but we’ve learned from what we"ve done before and we"ve done it at a higher level.”


By the looks of things inside of the Marriott, aside from unusually colorful getups, the conference could have been any number of scientific meet-ups. Researchers relayed PowerPoint presentations from their podiums to large meeting halls full of notebook-scribbling listeners, and academics roamed the halls in feverish discussion. Inside of lecture halls, the conversations were almost strictly scientific.


“We’ve had debates over whether to include policy discussions along with the science, and I would have preferred more policy, but I was wiling to let that go in order for us all to be together,” Doblin says. “I think having the community together really was the reason the conference was able to be such a success.”


Planting Seeds for Psychedelic Studies


While Doblin was intent on MAPS as a long-term means of fighting for psychedelic drug research, he says he never anticipated that it would grow the way it has.


“I had no idea how long it would take, how much it would cost, how hard it would be, and if I did maybe I wouldn"t have taken this course,” he says. “So, I’m glad I wasn’t quite clear on all of tha t…. One thing I’ve learned now that I’m almost 60 is that time speeds up when you get older,” he says. “In MAPS I see all the time now seeds that were planted 20, 30 years ago that are now coming into play.”


For example, MAPS met at the Pentagon with the assistant secretary of the Navy and the Navy surgeon general to discuss their proposal to work with active duty soldiers in the treatment of post-traumatic stress disorder (PTSD).


“To my utter surprise the assistant secretary of the Navy was a classmate of mine at the Kennedy School [when I was] getting my [masters’ degree],” says Doblin. “We hadn"t seen or talked to each other in 22 years but we were friends at school, and he remembered I had talked about MDMA therapy back then. So, when it came around he thought I was a trustworthy, friendly person, he saw that this was a long-term mission, and he saw it as legitimate and genuine. Those things start to happen.”


The smile on Doblin’s face as he described his perilous journey from the foundation of MAPS to this conference, which he proclaimed “an overwhelming success,” embodied a feeling that hung in the air throughout the affair. Wandering the hotel lobby and hallways during Psychedelic Science 2013 meant hearing more than one passerby exclaim that this conference harkened a renaissance in the world of psychedelic drugs.


The psychedelic science topics under study ranged from the potential uses of various psychedelic Schedule I substances to treat afflictions like heroin and smoking addiction, to the treatment of chronic illness and pain therapy at the end of life, to the moral and spiritual impacts of psychedelics on humans and society.  


Three separate lecture halls were full at any given time during the conference, each dedicated to a specific theme, or track. There was a clinical track dedicated to the presentation of raw scientific and often psychiatric data, an interdisciplinary track that covered a range of lecture topics from spiritual experiences to clinical data, and an ayahuasca track.


The Ayahuasca Track


An entire track of this year’s conference was dedicated to research conducted on ayahuasca, a brew of various psychoactive decoctions prepared with the Banisteriopsis caapi vine, originally employed for spiritual and healing purposes by the people of Amazonian Peru. The vine is usually mixed with leaves containing the psychedelic compound dimethyltryptamine (DMT). The first academic discussion of the brew came from Harvard ethnobotanist Richard Evans Schultes in the early 1950s.


Among the most talked-about portions of the ayahuasca track was a lecture by Gabor Mate, a medical doctor from Vancouver, British Columbia, titled “Unlocking the Unconscious: From Cancer to Addiction.” Mate has worked with psychedelic medicine among aboriginal people, as well as in contemporary, non-indigenous healing circles. He contends that therapy assisted by psychedelics, and ayahuasca in particular, can untangle complex, unconscious psychological stresses. He says these stresses underlie and contribute to all chronic medical conditions, from cancer and addiction to depression and multiple sclerosis.


In the Marriott lobby, following his lecture, Mate spoke to AlterNet on the importance of an integrative healthcare model.


“The traditional practices of aboriginal peoples, as in traditional Chinese medicine, have always assumed mind and body are inseparable,” Mate says. “That has now been validated by modern science, but modern medicine still ignores that reality. So, practices that incorporate a holistic understanding of a human being, where we don’t see the individual as separate from the environment, and we don’t see the mind as separate from the body, are essential to a complete understanding of human beings. Not as alternatives, but as part of a much more complete understanding of what it takes to heal people, and what it takes to stay healthy.”


When asked for an example Mate did not skip a beat.


“Imagine if I pulled a gun on you right now,” he says. “Your whole physiology would change. I didn"t touch you, but your hormones would change, your nervous system would change, your heart rate would speed up, cortical adrenaline would be shooting out of your adrenal gland, and your brain would be in a different state.”


That is how the mind affects the body, he says.


“And that happens 24/7,” he continues. “Maybe not in such a dramatic fashion, but it happens all the time. So, in chronic illness you see the long-term effects of mind on body and vice versa, body on mind. The point is not that these are connected; you can’t separate them, they are one entity.”


While Mate is an outspoken advocate of psychedelics as one possible route to health, he says that in discussing publicly the potential benefits of psychoactive substances, it is important not to be evangelistic about it.


“We mustn"t be trying to convince anybody; it is not a cause,” he says. “It’s simply a great potential modality for healthier, wholer people. We need to present the evidence for it seriously and humbly, and we have to expect that some people will be drawn to that, and some people will not be. We have to be clear that it isn’t the panacea, that we"re not offering the solution to the problems of the world or the healing of every ailing person on the planet. All we are saying is here is a modality, there is a lot of research behind it, a lot of human experience behind it, why exclude it from the conversation?”


Cannabis and Conversation


Spurring conversation and communication was a theme that ran throughout the weekend. According to Doblin, organizers intentionally set up numerous opportunities for people to meet and converse.


““There’s lots of time for people to talk to each other,” he says, pointing down the hall toward the enormous indoor marketplace, where art exhibits, impromptu tea houses, holistic vendors and a musical performance/book reading stage were open until 2am.


An example of the perpetual conversation came around 3am, following the Psychedelic Science dinner on April 20, as conference-goers gathered in the “smoking area”–made up of four parking spaces in the Marriott garage converted into a cozy nook by way of Persian-style rugs, colorful hanging lamps, a couch and pillows. A circle of students, journalists and attendees engaged in a 4/20-appropriate discussion of the war on drugs and illegal substance policy in the US.


While the conference’s focus was on psychedelics rather than cannabis, it fell on the holiday that celebrates the herb, and the question of legalization was a prominent topic.


MAPS is the only organization that works to demonstrate the safety and efficacy of botanical marijuana as a prescription medicine for specific medical uses to the satisfaction of the U.S. Food and Drug Administration. So far, MAPS’ efforts to initiate medical marijuana research have been hindered by the National Institute on Drug Abuse and the DEA since their founding. For more than a decade, MAPS has been involved in legal struggles against the DEA to end this situation.


Now the nonprofit is seeking regulatory approval to conduct a study of smoked and vaporized marijuana for symptoms of PTSD in veterans of war.


Looking into the future, Doblin says MAPS would like to enroll the first police officer who has PTSD caused by work, in order to solidify the point that MDMA therapy can potentially benefit anyone. In addition, he says he plans to “hand the [Psychedelic Science] conference over to the Swiss” so that MAPS can focus on its research for a while.


“I’d also like to start an MDMA cancer study, I’d like to figure out what to do about marijuana, and I"d probably like to um—well, this conference has been so great, and volunteers and staff have done such an incredible amount of work that I’d like to get a jacuzzi for the office.”


In a timely coincidence, the Obama administration announced a change to its drug policy just two days after the MAPS conference ended. The White House spoke of a new direction in the war on drugs, in which stopping drug use before it starts and treating drug addiction as a health issue will be the new priorities. What this means for the world of psychedelic science, only time will tell.





April M. Short is an award-winning Bay Area journalist dedicated to social justice reporting. A lifelong storyteller, Ms. Short aims to bring underexposed legal and ethical issues into the public eye. 






 

Related Stories


AlterNet.org Main RSS Feed



The Enormous Promise of Psychedelics for Sustaining Health, Happiness and Sanity

The Enormous Promise of Psychedelics for Sustaining Health, Happiness and Sanity




Inside this year"s conference for the Multidisciplinary Association for Psychedelic Studies.








A researcher in a suit and tie strolls past with a graduate student in rainbow leggings and a red bandana. They’re discussing smoking addiction cessation research using the drug psilocybin–the active hallucinogen isolated from the fungus Psilocybe mexicana, or “magic mushrooms.” It is the conclusion of the Psychedelic Science Conference dinner on April 20 and the pair filters with a crowd of hundreds through the exit doors of the grand ballroom in Oakland’s Marriott Hotel.


Lagging behind are Rick Doblin, founder and executive director of the Multidisciplinary Association for Psychedelic Studies (MAPS), and a gaggle of dinner attendees who hover around Doblin in hopes that they might share a few words with the man of the hour. MAPS is the non-profit research and educational organization behind the conference, and works to develop psychedelics and marijuana into legal prescription drugs.


It’s nearing midnight when the crowd finally dissipates and Doblin can be sequestered for an interview. As he speaks it becomes clear that this unprecedented conference, which brought more than 1,800 ticket-holding attendees, is the result of a labor of love into which Doblin has poured more than 20 years of his life.


“MAPS was founded based on adjusting to a major failure,” Doblin says. The year was 1982, and many psychiatrists, marriage counselors and therapists were using the not-yet-illegal substance to enhance the therapeutic process. In light of its increasing popularity, Doblin and fellow psychedelic therapists anticipated that the Drug Enforcement Administration would move to criminalize MDMA.


“I knew that there was going to be a crackdown because it was already being sold both as a therapeutic drug, and also some people were selling it as ecstasy,” he says. Ecstasy is the name given to the recreational street drug that comes in a pill-form cocktail that usually includes MDMA.


Doblin and fellow therapists formed a non-profit group called Earth Metabolic Design Laboratories (EMDL) to bolster awareness of the therapeutic use of MDMA.


The DEA had announced its intention to designate MDMA as a Schedule I substance in 1984. This categorization meant overt restriction and regulation of the drug"s availability, and indicated that it had high abuse potential and held no accepted medical use. EMDL organized the scientific and medical communities to petition the DEA for a scheduling hearing in which the group argued that MDMA belonged in the Schedule III category, which would permit the continuation of MDMA’s use in psychotherapy. The decision to place MDMA in Schedule I was reached following appeals in 1988 after the DEA overruled a DEA administrative law judge"s recommendation that it be placed in Schedule III.


“Once the DEA rejected that recommendation, we won in the appeals court, and then we lost, so MAPS was founded as a different kind of response, and a long-term one,” Doblin says.


Today, in addition to other psychedelics and cannabis, MAPS continues to study the healing potential of MDMA-assisted psychotherapy on psychological and emotional damage caused by sexual assault, war, violent crime, and other traumas.


The small Santa Cruz-based organization is undertaking a 10-year, $ 15 million plan to make MDMA into an FDA-approved prescription medicine, and is currently the only organization in the world funding clinical trials of MDMA-assisted psychotherapy. For-profit pharmaceutical companies are so far uninterested in developing MDMA into a medicine because the patent for the drug has expired, and because it is only administered a limited number of times, unlike most medications for mental illnesses, which are often taken daily for years.


Doblin says this year MAPS Psychedelic Science Conference ran more smoothly than ever.


“It’s not so much that we’ve done anything we haven"t done before, but we’ve learned from what we"ve done before and we"ve done it at a higher level.”


By the looks of things inside of the Marriott, aside from unusually colorful getups, the conference could have been any number of scientific meet-ups. Researchers relayed PowerPoint presentations from their podiums to large meeting halls full of notebook-scribbling listeners, and academics roamed the halls in feverish discussion. Inside of lecture halls, the conversations were almost strictly scientific.


“We’ve had debates over whether to include policy discussions along with the science, and I would have preferred more policy, but I was wiling to let that go in order for us all to be together,” Doblin says. “I think having the community together really was the reason the conference was able to be such a success.”


Planting Seeds for Psychedelic Studies


While Doblin was intent on MAPS as a long-term means of fighting for psychedelic drug research, he says he never anticipated that it would grow the way it has.


“I had no idea how long it would take, how much it would cost, how hard it would be, and if I did maybe I wouldn"t have taken this course,” he says. “So, I’m glad I wasn’t quite clear on all of tha t…. One thing I’ve learned now that I’m almost 60 is that time speeds up when you get older,” he says. “In MAPS I see all the time now seeds that were planted 20, 30 years ago that are now coming into play.”


For example, MAPS met at the Pentagon with the assistant secretary of the Navy and the Navy surgeon general to discuss their proposal to work with active duty soldiers in the treatment of post-traumatic stress disorder (PTSD).


“To my utter surprise the assistant secretary of the Navy was a classmate of mine at the Kennedy School [when I was] getting my [masters’ degree],” says Doblin. “We hadn"t seen or talked to each other in 22 years but we were friends at school, and he remembered I had talked about MDMA therapy back then. So, when it came around he thought I was a trustworthy, friendly person, he saw that this was a long-term mission, and he saw it as legitimate and genuine. Those things start to happen.”


The smile on Doblin’s face as he described his perilous journey from the foundation of MAPS to this conference, which he proclaimed “an overwhelming success,” embodied a feeling that hung in the air throughout the affair. Wandering the hotel lobby and hallways during Psychedelic Science 2013 meant hearing more than one passerby exclaim that this conference harkened a renaissance in the world of psychedelic drugs.


The psychedelic science topics under study ranged from the potential uses of various psychedelic Schedule I substances to treat afflictions like heroin and smoking addiction, to the treatment of chronic illness and pain therapy at the end of life, to the moral and spiritual impacts of psychedelics on humans and society.  


Three separate lecture halls were full at any given time during the conference, each dedicated to a specific theme, or track. There was a clinical track dedicated to the presentation of raw scientific and often psychiatric data, an interdisciplinary track that covered a range of lecture topics from spiritual experiences to clinical data, and an ayahuasca track.


The Ayahuasca Track


An entire track of this year’s conference was dedicated to research conducted on ayahuasca, a brew of various psychoactive decoctions prepared with the Banisteriopsis caapi vine, originally employed for spiritual and healing purposes by the people of Amazonian Peru. The vine is usually mixed with leaves containing the psychedelic compound dimethyltryptamine (DMT). The first academic discussion of the brew came from Harvard ethnobotanist Richard Evans Schultes in the early 1950s.


Among the most talked-about portions of the ayahuasca track was a lecture by Gabor Mate, a medical doctor from Vancouver, British Columbia, titled “Unlocking the Unconscious: From Cancer to Addiction.” Mate has worked with psychedelic medicine among aboriginal people, as well as in contemporary, non-indigenous healing circles. He contends that therapy assisted by psychedelics, and ayahuasca in particular, can untangle complex, unconscious psychological stresses. He says these stresses underlie and contribute to all chronic medical conditions, from cancer and addiction to depression and multiple sclerosis.


In the Marriott lobby, following his lecture, Mate spoke to AlterNet on the importance of an integrative healthcare model.


“The traditional practices of aboriginal peoples, as in traditional Chinese medicine, have always assumed mind and body are inseparable,” Mate says. “That has now been validated by modern science, but modern medicine still ignores that reality. So, practices that incorporate a holistic understanding of a human being, where we don’t see the individual as separate from the environment, and we don’t see the mind as separate from the body, are essential to a complete understanding of human beings. Not as alternatives, but as part of a much more complete understanding of what it takes to heal people, and what it takes to stay healthy.”


When asked for an example Mate did not skip a beat.


“Imagine if I pulled a gun on you right now,” he says. “Your whole physiology would change. I didn"t touch you, but your hormones would change, your nervous system would change, your heart rate would speed up, cortical adrenaline would be shooting out of your adrenal gland, and your brain would be in a different state.”


That is how the mind affects the body, he says.


“And that happens 24/7,” he continues. “Maybe not in such a dramatic fashion, but it happens all the time. So, in chronic illness you see the long-term effects of mind on body and vice versa, body on mind. The point is not that these are connected; you can’t separate them, they are one entity.”


While Mate is an outspoken advocate of psychedelics as one possible route to health, he says that in discussing publicly the potential benefits of psychoactive substances, it is important not to be evangelistic about it.


“We mustn"t be trying to convince anybody; it is not a cause,” he says. “It’s simply a great potential modality for healthier, wholer people. We need to present the evidence for it seriously and humbly, and we have to expect that some people will be drawn to that, and some people will not be. We have to be clear that it isn’t the panacea, that we"re not offering the solution to the problems of the world or the healing of every ailing person on the planet. All we are saying is here is a modality, there is a lot of research behind it, a lot of human experience behind it, why exclude it from the conversation?”


Cannabis and Conversation


Spurring conversation and communication was a theme that ran throughout the weekend. According to Doblin, organizers intentionally set up numerous opportunities for people to meet and converse.


““There’s lots of time for people to talk to each other,” he says, pointing down the hall toward the enormous indoor marketplace, where art exhibits, impromptu tea houses, holistic vendors and a musical performance/book reading stage were open until 2am.


An example of the perpetual conversation came around 3am, following the Psychedelic Science dinner on April 20, as conference-goers gathered in the “smoking area”–made up of four parking spaces in the Marriott garage converted into a cozy nook by way of Persian-style rugs, colorful hanging lamps, a couch and pillows. A circle of students, journalists and attendees engaged in a 4/20-appropriate discussion of the war on drugs and illegal substance policy in the US.


While the conference’s focus was on psychedelics rather than cannabis, it fell on the holiday that celebrates the herb, and the question of legalization was a prominent topic.


MAPS is the only organization that works to demonstrate the safety and efficacy of botanical marijuana as a prescription medicine for specific medical uses to the satisfaction of the U.S. Food and Drug Administration. So far, MAPS’ efforts to initiate medical marijuana research have been hindered by the National Institute on Drug Abuse and the DEA since their founding. For more than a decade, MAPS has been involved in legal struggles against the DEA to end this situation.


Now the nonprofit is seeking regulatory approval to conduct a study of smoked and vaporized marijuana for symptoms of PTSD in veterans of war.


Looking into the future, Doblin says MAPS would like to enroll the first police officer who has PTSD caused by work, in order to solidify the point that MDMA therapy can potentially benefit anyone. In addition, he says he plans to “hand the [Psychedelic Science] conference over to the Swiss” so that MAPS can focus on its research for a while.


“I’d also like to start an MDMA cancer study, I’d like to figure out what to do about marijuana, and I"d probably like to um—well, this conference has been so great, and volunteers and staff have done such an incredible amount of work that I’d like to get a jacuzzi for the office.”


In a timely coincidence, the Obama administration announced a change to its drug policy just two days after the MAPS conference ended. The White House spoke of a new direction in the war on drugs, in which stopping drug use before it starts and treating drug addiction as a health issue will be the new priorities. What this means for the world of psychedelic science, only time will tell.





April M. Short is an award-winning Bay Area journalist dedicated to social justice reporting. A lifelong storyteller, Ms. Short aims to bring underexposed legal and ethical issues into the public eye. 






 

Related Stories


AlterNet.org Main RSS Feed



The Enormous Promise of Psychedelics for Sustaining Health, Happiness and Sanity

Tuesday, March 26, 2013

Religious Trauma Syndrome: How Some Organized Religion Leads to Mental Health Problems








 


At age sixteen I began what would be a four year struggle with bulimia.  When the symptoms started, I turned in desperation to adults who knew more than I did about how to stop shameful behavior—my Bible study leader and a visiting youth minister.  “If you ask anything in faith, believing,” they said.  “It will be done.” I knew they were quoting the Word of God. We prayed together, and I went home confident that God had heard my prayers.  But my horrible compulsions didn’t go away. By the fall of my sophomore year in college, I was desperate and depressed enough that I made a suicide attempt. The problem wasn’t just the bulimia.  I was convinced by then that I was a complete spiritual failure. My college counseling department had offered to get me real help (which they later did). But to my mind, at that point, such help couldn’t fix the core problem: I was a failure in the eyes of God. It would be years before I understood that my inability to heal bulimia through the mechanisms offered by biblical Christianity was not a function of my own spiritual deficiency but deficiencies in Evangelical religion itself.  


Dr. Marlene Winell is a human development consultant in the San Francisco Area. She is also the daughter of Pentecostal missionaries. This combination has given her work an unusual focus. For the past twenty years she has counseled men and women in recovery from various forms of fundamentalist religion including the Assemblies of God denomination in which she was raised. Winell is the author of Leaving the Fold – A Guide for Former Fundamentalists and Others Leaving their Religion, written during her years of private practice in psychology. Over the years, Winell has provided assistance to clients whose religious experiences were even more damaging than mine. Some of them are people whose psychological symptoms weren’t just exacerbated by their religion, but actually caused by it.   


Two years ago, Winell made waves by formally labeling what she calls “Religious Trauma Syndrome” (RTS) and beginning to write and speak on the subject for professional audiences. When the British Association of Behavioral and Cognitive Psychologists published a series of articles on the topic, members of a Christian counseling association protested what they called excessive attention to a “relatively niche topic.” One commenter said, “A religion, faith or book cannot be abuse but the people interpreting can make anything abusive.” 


Is toxic religion simply misinterpretation? What is religious trauma? Why does Winell believe religious trauma merits its own diagnostic label?



Let’s start this interview with the basics. What exactly is religious trauma syndrome?



Winell: Religious trauma syndrome (RTS) is a set of symptoms and characteristics that tend to go together and which are related to harmful experiences with religion. They are the result of two things: immersion in a controlling religion and the secondary impact of leaving a religious group. The RTS label provides a name and description that affected people often recognize immediately. Many other people are surprised by the idea of RTS, because in our culture it is generally assumed that religion is benign or good for you. Just like telling kids about Santa Claus and letting them work out their beliefs later, people see no harm in teaching religion to children.


But in reality, religious teachings and practices sometimes cause serious mental health damage. The public is somewhat familiar with sexual and physical abuse in a religious context. As Journalist Janet Heimlich has documented in, Breaking Their Will, Bible-based religious groups that emphasize patriarchal authority in family structure and use harsh parenting methods can be destructive.


But the problem isn’t just physical and sexual abuse. Emotional and mental treatment in authoritarian religious groups also can be damaging because of 1) toxic teachings like eternal damnation or original sin 2) religious practices or mindset, such as punishment, black and white thinking, or sexual guilt, and 3) neglect that prevents a person from having the information or opportunities to develop normally.


Can you give me an example of RTS from your consulting practice?


Winell: I can give you many. One of the symptom clusters is around fear and anxiety. People indoctrinated into fundamentalist Christianity as small children sometimes have memories of being terrified by images of hell and apocalypse before their brains could begin to make sense of such ideas. Some survivors, who I prefer to call “reclaimers,” have flashbacks, panic attacks, or nightmares in adulthood even when they intellectually no longer believe the theology. One client of mine, who during the day functioned well as a professional, struggled with intense fear many nights. She said,


I was afraid I was going to hell. I was afraid I was doing something really wrong. I was completely out of control. I sometimes would wake up in the night and start screaming, thrashing my arms, trying to rid myself of what I was feeling. I"d walk around the house trying to think and calm myself down, in the middle of the night, trying to do some self-talk, but I felt like it was just something that – the fear and anxiety was taking over my life.


 


Or consider this comment, which refers to a film used by evangelicals to warn about the horrors of the “end times” for nonbelievers.


 


I was taken to see the film “A Thief In The Night”. WOW.  I am in shock to learn that many other people suffered the same traumas I lived with because of this film. A few days or weeks after the film viewing, I came into the house and mom wasn"t there. I stood there screaming in terror. When I stopped screaming, I began making my plan: Who my Christian neighbors were, who"s house to break into to get money and food. I was 12 yrs old and was preparing for Armageddon alone.


In addition to anxiety, RTS can include depression, cognitive difficulties, and problems with social functioning. In fundamentalist Christianity, the individual is considered depraved and in need of salvation. A core message is “You are bad and wrong and deserve to die.” (The wages of sin is death.) This gets taught to millions of children through organizations like Child Evangelism Fellowship and there is a group organized  to oppose their incursion into public schools.  I’ve had clients who remember being distraught when given a vivid bloody image of Jesus paying the ultimate price for their sins. Decades later they sit telling me that they can’t manage to find any self-worth.


After twenty-seven years of trying to live a perfect life, I failed. . . I was ashamed of myself all day long. My mind battling with itself with no relief. . . I always believed everything that I was taught but I thought that I was not approved by God. I thought that basically I, too, would die at Armageddon.


 


I"ve spent literally years injuring myself, cutting and burning my arms, taking overdoses and starving myself, to punish myself so that God doesn"t have to punish me. It"s taken me years to feel deserving of anything good.


Born-again Christianity and devout Catholicism tell people they are weak and dependent, calling on phrases like “lean not unto your own understanding” or “trust and obey.” People who internalize these messages can suffer from learned helplessness. I’ll give you an example from a client who had little decision-making ability after living his entire life devoted to following the “will of God.” The words here don’t convey the depth of his despair.


I have an awful time making decisions in general. Like I can"t, you know, wake up in the morning, “What am I going to do today?” Like I don"t even know where to start. You know all the things I thought I might be doing are gone and I"m not sure I should even try to have a career; essentially I babysit my four-year-old all day.


Authoritarian religious groups are subcultures where conformity is required in order to belong. Thus if you dare to leave the religion, you risk losing your entire support system as well.


I lost all my friends. I lost my close ties to family. Now I’m losing my country. I’ve lost so much because of this malignant religion and I am angry and sad to my very core. . . I have tried hard to make new friends, but I have failed miserably. . . I am very lonely.


Leaving a religion, after total immersion, can cause a complete upheaval of a person’s construction of reality, including the self, other people, life, and the future. People unfamiliar with this situation, including therapists, have trouble appreciating the sheer terror it can create. 


My form of religion was very strongly entrenched and anchored deeply in my heart. It is hard to describe how fully my religion informed, infused, and influenced my entire worldview. My first steps out of fundamentalism were profoundly frightening and I had frequent thoughts of suicide. Now I’m way past that but I still haven"t quite found “my place in the universe.


Even for a person who was not so entrenched, leaving one’s religion can be a stressful and significant transition.


Many people seem to walk away from their religion easily, without really looking back. What is different about the clientele you work with?


Winell: Religious groups that are highly controlling, teach fear about the world, and keep members sheltered and ill-equipped to function in society are harder to leave easily. The difficulty seems to be greater if the person was born and raised in the religion rather than joining as an adult convert. This is because they have no frame of reference – no other “self” or way of “being in the world.” A common personality type is a person who is deeply emotional and thoughtful and who tends to throw themselves wholeheartedly into their endeavors. “True believers” who then lose their faith feel more anger and depression and grief than those who simply went to church on Sunday.


Aren’t these just people who would be depressed, anxious, or obsessive anyways?


Winell: Not at all. If my observation is correct, these are people who are intense and involved and caring. They hang on to the religion longer than those who simply “walk away” because they try to make it work even when they have doubts. Sometime this is out of fear, but often it is out of devotion. These are people for whom ethics, integrity and compassion matter a great deal. I find that when they get better and rebuild their lives, they are wonderfully creative and energetic about new things.


In your mind, how is RTS different from Post-Traumatic Stress Disorder?


Winell: RTS is a specific set of symptoms and characteristics that are connected with harmful religious experience, not just any trauma. This is crucial to understanding the condition and any kind of self-help or treatment. (More details about this can be found on my Journey Free website and discussed in mytalk at the Texas Freethought Convention.)


Another difference is the social context, which is extremely different from other traumas or forms of abuse. When someone is recovering from domestic abuse, for example, other people understand and support the need to leave and recover. They don’t question it as a matter of interpretation, and they don’t send the person back for more. But this is exactly what happens to many former believers who seek counseling. If a provider doesn’t understand the source of the symptoms, he or she may send a client for pastoral counseling, or to AA, or even to another church. One reclaimer expressed her frustration this way:


 


Include physically-abusive parents who quote “Spare the rod and spoil the child” as literally as you can imagine and you have one fucked-up soul: an unloved, rejected, traumatized toddler in the body of an adult. I"m simply a broken spirit in an empty shell. But wait…That"s not enough!? There"s also the expectation by everyone in society that we victims should celebrate this with our perpetrators every Christmas and Easter!!


Just like disorders such as autism or bulimia, giving RTS a real name has important advantages. People who are suffering find that having a label for their experience helps them feel less alone and guilty. Some have written to me to express their relief:


There"s actually a name for it! I was brainwashed from birth and wasted 25 years of my life serving Him! I"ve since been out of my religion for several years now, but i cannot shake the haunting fear of hell and feel absolutely doomed. I"m now socially inept, unemployable, and the only way i can have sex is to pay for it.


Labeling RTS encourages professionals to study it more carefully, develop treatments, and offer training. Hopefully, we can even work on prevention.


What do you see as the difference between religion that causes trauma and religion that doesn’t?


Winell: Religion causes trauma when it is highly controlling and prevents people from thinking for themselves and trusting their own feelings. Groups that demand obedience and conformity produce fear, not love and growth. With constant judgment of self and others, people become alienated from themselves, each other, and the world. Religion in its worst forms causes separation.


Conversely, groups that connect people and promote self-knowledge and personal growth can be said to be healthy. The book, Healthy Religion, describes these traits. Such groups put high value on respecting differences, and members feel empowered as individuals.  They provide social support, a place for events and rites of passage, exchange of ideas, inspiration, opportunities for service, and connection to social causes. They encourage spiritual practices that promote health like meditation or principles for living like the golden rule. More and more, nontheists are asking how they can create similar spiritual communities without the supernaturalism. An atheist congregation in London launched this year and has received over 200 inquiries from people wanting to replicate their model.


Some people say that terms like “recovery from religion” and “religious trauma syndrome” are just atheist attempts to pathologize religious belief.


Winell: Mental health professionals have enough to do without going out looking for new pathology. I never set out looking for a “niche topic,” and certainly not religious trauma syndrome. I originally wrote a paper for a conference of the American Psychological Association and thought that would be the end of it. Since then, I have tried to move on to other things several times, but this work has simply grown.


In my opinion, we are simply, as a culture, becoming aware of religious trauma.  More and more people are leaving religion, as seen by polls showing that the “religiously unaffiliated” have increased in the last five years from just over 15% to just under 20% of all U.S. adults. It’s no wonder the internet is exploding with websites for former believers from all religions, providing forums for people to support each other. The huge population of people “leaving the fold” includes a subset at risk for RTS, and more people are talking about it and seeking help.  For example, there are thousands of former Mormons, and I was asked to speak about RTS at an Exmormon Foundation conference.  I facilitate an international support group online called Release and Reclaim  which has monthly conference calls. An organization called Recovery from Religion, helps people start self-help meet-up groups


Saying that someone is trying to pathologize authoritarian religion is like saying someone pathologized eating disorders by naming them. Before that, they were healthy? No, before that we weren’t noticing. People were suffering, thought they were alone, and blamed themselves.  Professionals had no awareness or training. This is the situation of RTS today. Authoritarian religion is already pathological, and leaving a high-control group can be traumatic. People are already suffering. They need to be recognized and helped.


Mon, 03/25/2013 – 05:53


 
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Religious Trauma Syndrome: How Some Organized Religion Leads to Mental Health Problems

Saturday, February 16, 2013

Revealed: Morning-After Pill Not Making Women Slutty

The so-called morning-after pill has exploded in popularity since it was first approved by the Food and Drug Administration 15 years ago. According to a new report from the Centers for Disease Control and Prevention, 5.8 million American women used emergency contraception (EC) between 2006 and 2010. Nearly a quarter of sexually active women ages 20 through 24 have used it. 

All told, 11 percent of fertile, sexually active women said they had used EC, whereas back in 2002, the last time CDC surveyed women, only 4 percent had.

While more people are using EC, what’s most interesting is who is using it and how. For instance, only 5 percent of women over 30 have used it. And most who have say they have only done so once—a rebuttal to the stereotype that the morning-after pill is enabling women to be irresponsible hussies.

EC is still a source of controversy. Last year, the Department of Health and Human Services ruled that Plan B One Step could be sold to women under 17 only by prescription, despite the FDA’s determination that it is safe for all women who are old enough to bear children. HHS cited safety concerns, but reproductive rights and scientific advocacy groups accused the Obama administration of playing politics on the issue.

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Revealed: Morning-After Pill Not Making Women Slutty