Spiritual model

As alluded to at the beginning of this section, traditional Minnesota-model treatment merges the disease model with the spiritual model. Since within this model the disease has no known cure, a spiritual solution has taken on importance. Because of this, disease-model counselors refer people to 12-step support groups for continued recovery. Some treatment centers even have spiritual counselors who work with clients on spiritually related goals listed in the treatment plan. This arrangement provides a great service to the many people with drug problems who have spiritual doubts or problems. However, it has been my experience that not everyone who enters treatment feels he or she has a spiritual problem. 

Spiritual Model for Aftercare Movement From Healed to Healer... 

So, to review the differences in perspective, those who feel most comfortable understanding a drug problem within the disease model talk about using recovery methods for a lifetime in order to recognize and address powerlessness over the problem. For those who believe strongly in the spiritual model, recovery may... 

The ecstatic tenor of Khunrath s rhetoric is itself perhaps modelled on the spiritus rhetoricus of Erasmus early hermeneutics in which he had explored the spiritual sense of a text as being a force of divine grace that could spontaneously transform the reader. It was the personal experience of the sense of scripture that Erasmus had favoured in the Enchiridion Hence, also the outcries of Hallelujah and Lob Herr that punctuate, or conclude, Khunrath s writings. 

The primary concern of medieval Christian eschatology concerned the issue of individual subjectivity and its constituent components, body and soul. Christian eschatology, in a similar fashion to its preceding Iranian and Judaic sources, insisted that human identity was irrevocably embedded within its physical body. Hence, if humanity was to resurrect in its entirety, then it had to be accompanied by its original material form. A purely spiritual resurrection on the pagan Greek model would not fulhl Christ s promise that by his own death and resurrection he had saved the faithful from eternal death. 

The Book of Alchemy teaches its readers how to penetrate the obscure symbolic language of the alchemists. . . understand how alchemical transformation can initiate a profound change of consciousness, claimed by practitioners to bring eventual union with the Divine. . . practice traditional meditations and exercises. . . prepare herbal alchemical elixirs to benefit the body. . . and discover how the alchemists search for purity can become a twenty-first- century model for spiritual development"... 

In the alchemical model of spiritual transformation, a holy person is one who has gone through all the lower stages calcination (burning out the egos control), dissolution... 

Although the risks and problems are widely discussed, it s also clear that psychoactive plants and chemicals have played a positive role in many people s lives. As our culture struggles with integrating the increasing variety and availability of these substances into its political and social structures, new educational models are clearly needed. Erowid is founded on the belief that a healthy relationship with psychoactives is one grounded in balance, where use is part of an active, intellectual, physical, and spiritual life. 

In the earliest research with DET and the related dialkyltryptamines, the chemistry of metabolism was studied for any clues that could explain the activity of these materials. It must be remembered that this was in the heyday of the concept of psychotomimesis, the search for drugs that would imitate the psychotic state. What an appealing concept, that there might be a drug that could produce the syndrome of mental illness and thus be an accepted model for designing some treatment for it. There was a delicious search made at that time (the 1950 s) for names that could be given to these remarkable substances that would obscure any spiritual or positive aspects, so that one could present one s findings into the orthodox medical literature. 

Professor Turkevich attracted many students and foreign scholars to Princeton University and expanded its reputation as a world center for catalysis research. As an Orthodox priest. Rev. Prof. Turkevich served the spiritual needs of the university for 25 years as the Orthodox chaplain and those of the Princeton community throughout his hfe. He was a spiritual father, counselor, and master of the sermon. He was loved by his colleagues, students, and parishioners, who also saw him as a role model for uniting the spiritual and scientific worlds. 

The first category is the moral model, in which individuals are seen as personally responsible for problems they may incur from their use of drugs and alcohol. That is, the development of a substance-use disorder is seen as the product of a series of personal decisions or choices to use those substances in a way that is harmful. This perspective implies that choices other than to use alcohol and drugs were available to the person but not taken. Depending on the variation of the model, treatment consists of either spiritual or legal intervention. 

The American disease model is especially important because of its u idespread prevalence and prominence in the United States. It also is the foundation of Alcoholics Anonymous and other self-help groups. In the American disease model (it is called American because it is not nearly so popular in otlier countries), alcohol and drug dependence is viewed as the product of a progressiv e, irreversible disease. The disease is described as a merging of physical, psychological, and spiritual causes. The treatment that follows from the disease model is to identify people who have the disease, confront them with it, help them to accept that they have it, and persuade them to abstain from alcohol and other drugs. 

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