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Write You - Religious Fanaticism and Poly-behavioral Addiction
Two situations, two perfectly acceptable experiences, but in one case, an excitement about great service and in the other case, just OK.The LaptopI have a laptop which is under warranty - 5 working day turnaround they said when I rang them about a power problem. Efficient and effective they were too.So someone came to collect it the next day and, as they said, I got a call 5 working days later to say it would be delivered back, by courier, the next day. And by 10.32 am, it was. I enquired on the second call what had been found to be wrong, but the person on the other end didn't know, "There will be an engineers report in the box". And there was.The RestaurantMy wife went out for a meal with 14 others from her place of work. A nice little restaurant, privately owned. The meal was all home made, with one or two little touches that were a bit special. Being a works 'do' they were a little boisterous and the staff in the restaurant took good part and joined in the fun as well. They were made to feel very welcome indeed, from the minute their coats were taken, to closing the door behind them.At one point, someone tasted one of the sauces and commented on how nice it was and was given a pot, neatly wrapped, to take home. "Drop the pot back in anytime", the waitress said. When someone said they fancied something not on the menu, the chef came out and with a little banter, 10 minutes later had made one up specially.Wine was in the costings and even though they had managed to get through a couple of bottles (and more!), the wine kept flowing to the end of the meal. The chef came out to wish them well at the end and thank them for coming.Two examples of perfectly acceptable service. One experience adequate and one memorable. I wonder which one will be recommended to others?It doesn't take much to make your customers or clients feel special. It takes forethought and focus. Especially when we work remotely and don't have the opportunity to meet with our customers and clients face-to-face.Customer service is an art, not a science. It is about building relationships which last and, ultimately, your customers will do the marketing for you. And you will profit.As sales people we need to deliver that 'extra mile' service Then we will reap the rewards. And not dissolve into nameless and faceless experiences which are just 'OK'. OK won't do any more.As Walt Disney said:-"Do what you do so
I also discovered however, that church leaders in Hawaii that were self-appointed (not elected/ appointed by their church) significantly identified more with religious addictive beliefs, symptoms and practices compared to their counterparts.
Multiple Addictions
Compulsive religiosity sometimes accompanies other addictions as the religious addict is seeking to lessen guilt and shame. Since it is impossible to expect treatment for one addiction to be beneficial when other addictions co-exist, the initial therapeutic intervention for any addiction needs to include an assessment for other addictions. In my clinical practice, I have noticed a significant correlation between religious addiction and other substance abuse and behavioral addictions such as chemical dependency, alcoholism, pathological gambling, and food addictions.
Poor Prognosis
We have come to realize today more than any other time in history that the treatment of lifestyle diseases and addictions are often a difficult and frustrating task for all concerned. Repeated failures abound with all of the addictions, even with utilizing the most effective treatment strategies. But why do 47% of patients treated in private addiction treatment programs (for example) relapse within the first year following treatment (Gorski, T., 2001)? Have addiction specialists become conditioned to accept failure as the norm? There are many reasons for this poor prognosis. Some would proclaim that addictions are psychosomatically- induced and maintained in a semi-balanced force field of driving and restraining multidimensional forces. Others would say that failures are due simply to a lack of self-motivation or will power. Most would agree that lifestyle behavioral addictions are serious health risks that deserve our attention, but could it possibly be that patients with multiple addictions are being under diagnosed (with a single dependence) simply due to a lack of diagnostic tools and resources that are incapable of resolving the complexity of assessing and treat
Much is written today about the economic disparity between the economically advantaged and the economically disadvantaged or the have and the have nots. To close this gap, politicians and social reformers advocate a redistribution of the wealth from the rich to the poor. Yet, the gap still doesn't close given all the resources from tax reduction to socially aware programs funded through the performance efforts of the economically advantaged.Maybe it is time to stop using economics as the source of the problem and considered that in many, not all, cases this gap between the haves and the have nots is really due to one simple word – choice. How many times do we choose in everyday life what we what to have: Eat at home vs. eat out Buy a safe, maintenance friendly inexpensive vehicle vs. an expensive high maintenance car Buy a home that is nice and meets basic needs vs. a home that is expensive and goes beyond basic needs Buy $20 walking or tennis shoes vs. $200 name brand tennis shoes Visit the library for reading material vs. buying new books Purchase one nice color TV vs. buying several color TV’s Working with current cell phone or technology vs. upgrading cell phone at every opportunity Attending school or professional development to qualify for further career advancement vs. not attending school Eat healthy food vs. eating fat and calorie heavy foods Walking an extra 20 minutes a day vs. watching TV Making it to work or school on time vs. not making it to work or school on time By now, you have the idea. Life is truly about making choices. These choices affect what we have and what we have not. By choosing wisely, we make decisions that impact many years into our future.Our founding fathers made specific choices in forming a government that potentially would allow individuals to perform at the level of their choice through what some call meritocracy. The three basic ingredients to this state are: motivation, energy and talent. Even though this infant government was not perfect, in just under 200 years, this United States was able to send a man to the moon and return him safely back to earth.Through this structure, many have made choices allowing them to move up from the bottom to the top of the economic ladder. Choices may have involved self-sacrifice from working 2 jobs and going to school to truly
Researchers however, report that some individuals seem to get fanatical about thier religion and develop maladaptive behaviors. Members of the American Psychological Association reported that at least one in six of their clients presented issues that involve religion or spirituality (Shafranske and Maloney, 1990). In another study, 29% of psychologists agreed that religious issues are important in the treatment of all or many of their clients (Bergin and Jensen, 1990, p. 3). Psychotherapy can sometimes be effective in treating religious problems. Robinson (1986) noted, "Some patients have troublesome conflicts about religion that could probably be resolved through the process of psychotherapy" (p.22).
Religious problems can be as various and complex as mental health problems. One type of psychoreligious problem involves patients who intensify their adherence to religious practices and orthodoxy (Lukoff, Lu, and Turner 1992, p. 677). Generally when people speak of addictive diseases they imply a medical problem. In the past few years the term addiction has been used to characterize behaviors that go beyond chemicals. Dr. Robert Lefever (1988) views addiction as a "family disease" involving self-denial and caretaking, domination, and submission (p. ix). Gerald May (1988) states that addiction is a "state of compulsion, obsession, or preoccupation that enslaves a person's will and desire" (p.14). Shaef (1987) defines addiction as "any process over which we are powerless" (p. 18). She divides addictions into two categories: substance addictions -alcohol, drugs, nicotine, food) and process addictions -money-accumulation, gambling, sex, work, worry, and religion.
Research in the area of religious addiction is deficient, however there were a few older related studies found in the literature. Simmonds (1977) reports that there is some evidence to indicate that "religious people in general tend to exhibit dependency on some external source of gratification" (p. 114). Black and London (1966) found a high positive correlation between the variables of obedience to parents and country and indices of religious belief such as church attendance, belief in God and prayer (p. 39). Goldsen, et al. (1960) showed that people who were more religious consistently showed tendencies toward greater social conformity than did the nonreligious, a finding consistent with the notion that religious people seek external approval. These results are supported by Fisher (1964 p. 784), who reported that a measure of social approval and religion were strongly associated. Religious people show dependence not only on social values, but also on other external agents. Duke (1964, p. 227) found that church attendance indicated more responsiveness to the effects of a placebo. In a study of 50 alcoholics, it was found that those who were dependent on alcohol were more likely to have had a religious background (Walters, 1957, p. 405).
The few research studies aforementioned seem to suggest that religious people develop a dependency on religious practices for social approval. Since religious people seem to be describable in terms of relatively high levels of dependence, it seems useful to borrow a concept suggested by Peele and Brodsky (1975)- that of "addiction." According to these writers addiction is "a person's attachment to a sensation, an object, or another person... such as to lessen his appreciation of and ability to deal with other things in his environment, or in himself, so that he has become increasingly dependent on that experience as his only source of gratification" (p. 168).
There are a variety of definitions for the concept of religious addiction. Arterburn and Felton (1992) state that "when a person is excessively devoted to something or surrenders compulsively and habitually to something, that pathological and physiological dependency on a substance, relationship, or behavior results in addiction" (p. 104). They indicate that, "like any other addiction, the practice of religion becomes central to every other aspect of life...all relationships evolve from the religion, and the dependency on the religious practice and its members removes the need for a dependency on God...the religion and those who practice it then become the central power for the addict who no longer is in touch with God" (p. 117).
Spirituality can also have pathological aspects to it. Vaughan (1991) reports that "the shadow side to a healthy search for wholeness can be called addiction to spirituality" (p. 105). He indicates that this can be found among people who use spirituality as a solution to problems they are unwilling to face. Van-Kaam (1987) presents a viewpoint of addiction as a quasi religious or falsified religious presence. He reports that "an understanding of the relationship between religious presence and addiction allows potential dangers of receptivity to be identified in order to realize the real value of true religious presence and the shame of its counterfeit, addiction" (p. 243). McKenzie (1991) discusses addiction as an unauthentic form of spiritual existence. He says that, "addiction is born of the human desire for transcendence which is often perverted or misplaced by societies that encourage their members to seek ultimate meaning in dimensions that have no regard for the transcendent" (p. 325). Heise (1991, p. 11) explores the fundamentalist Christian's focus on perfectionism, and it's possible contribution to an increase in dysfunctional individuals, family systems, and addictions.
Until recently, research in this area has primarily focused on religious cults. Estimates of the number of cults range from several hundred to several thousand, with a total membership up to three million (Allen and Metoyer, 1988, p. 38 Melton, 1986). According to Margaret Singer, Ph.D., a psychologist specializing in cult phenomena, "the word cult describes a power structure,...what really sets a cult apart is that one person has proclaimed himself to have some special knowledge, and if he can convince others to let him be in charge, he will share that knowledge" (Collins & Frantz, 1994, p. 30). The Jim Jones People's Temple mass suicide has been documented in the news, and more recently David Koresh's Branch Davidian Christian cult. Cults, both destructive and benign, have been with us in various guises since time immemorial. Many psychologists and psychiatrists have become knowledgeable about destructive cults in the course of their work with patients affected by the problem.
Within the past few years, however, traditional Church members have faced their compulsive behavior and harmful beliefs. Doucette (1992) reports that "many people are waking up because they have seen their religious leaders fall. Some researchers believe that the magnitude of the tragedy of religious addiction and abuse was revealed by the TV evangelist scandals documented in the news media which involved: Jim and Tammy Bakker Jimmy Swaggart and Oral Roberts (Brand 1987, p. 82 Woodward 1987, p. 68 and Kaufman 1988, p. 37). These personal confessions have exposed not only how these supposed men of God had betrayed people's trust, but how many of those who had been abused, betrayed, and bankrupted never seemed to question what was happening and continued to support these individuals.
Booth (1991) states that "the Bakker, Swaggart, and Roberts scandals created a national intervention that served to interrupt the progress of this unhealthy phenomenon" (p. 38). What had previously been viewed as fanaticism or zealotry increasingly began to be called religious addiction and religious abuse. Booth (1991) defines religious addiction as "using God, a church, or a belief system as an escape from reality, or as a weapon against ourselves or others in an attempt to find or elevate a sense of self-worth or well-being" (p. 38).
Other researchers use the terms spiritual and psychological abuse to describe the characteristics of religious addiction. Enroth (1992) says that his book "Churches That Abuse is about people who have been abused psychologically and spiritually in churches and other Christian organizations" (p. 29). He reports that "unlike physical abuse that often results in bruised bodies, spiritual and pastoral abuse leaves scars on the psyche and soul...the perversion of power that we see in abusive churches disrupts and divides families, fosters unhealthy dependence of members on the leadership, and creates, ultimately, spiritual confusion in the lives of victims" (p. 29). The scandals involving TV evangelists created a national intervention by bringing religious addiction and abuse too close to home to be ignored. Those scandals spurred people to act and call for change.
During this period, I had the unique opportunity to conduct a literature review and survey on the relatively newly recognized phenomenon of religious addiction within Christianity in the State of Hawaii for my dissertation while pursuing my doctor of psychology degree (Psy.D) in clinical psychology. After studying the symptoms, beliefs, and stages of religious addiction along with the characteristics of religiously addictive organizations, I came to believe that having an intense faith or religious ferver is not equal to having a religious addiction. Most people experience healthy religion and a spiritual life in which obedience to God is balanced with a freedom to serve others in ways of individual experession.
I also discovered however, that church leaders in Hawaii that were self-appointed (not elected/ appointed by their church) significantly identified more with religious addictive beliefs, symptoms and practices compared to their counterparts.
Multiple Addictions
Compulsive religiosity sometimes accompanies other addictions as the religious addict is seeking to lessen guilt and shame. Since it is impossible to expect treatment for one addiction to be beneficial when other addictions co-exist, the initial therapeutic intervention for any addiction needs to include an assessment for other addictions. In my clinical practice, I have noticed a significant correlation between religious addiction and other substance abuse and behavioral addictions such as chemical dependency, alcoholism, pathological gambling, and food addictions.
Poor Prognosis
We have come to realize today more than any other time in history that the treatment of lifestyle diseases and addictions are often a difficult and frustrating task for all concerned. Repeated failures abound with all of the addictions, even with utilizing the most effective treatment strategies. But why do 47% of patients treated in private addiction treatment programs (for example) relapse within the first year following treatment (Gorski, T., 2001)? Have addiction specialists become conditioned to accept failure as the norm? There are many reasons for this poor prognosis. Some would proclaim that addictions are psychosomatically- induced and maintained in a semi-balanced force field of driving and restraining multidimensional forces. Others would say that failures are due simply to a lack of self-motivation or will power. Most would agree that lifestyle behavioral addictions are serious health risks that deserve our attention, but could it possibly be that patients with multiple addictions are being under diagnosed (with a single dependence) simply due to a lack of diagnostic tools and resources that are incapable of resolving the complexity of assessing and treati
With all the talks of obesity and America’s race for thin bodies, cholesterol has suffered a beating. It is even one of the main figures in the development of hypertension, that contribute much to coronary heart disease. Often seen as the culprit in “fattening” America, cholesterol has become a food taboo, something that must be avoided at all costs.What people do not know though is that there are two kinds of cholesterol and one kind is actually beneficial to the body. In fact, it is one of the essential substances that our bodies need to maintain balance.What is cholesterol?Cholesterol is a substance that can be found in fats or in lipids. Lipids are important because it is used to form cell membrane, used to balance hormones and help in other bodily functions. Too much cholesterol though tends to clog the bloodstream, eventually leading to heart disease. And because cholesterol cannot easily dissolved, only transported, the risk of build-up is great. As mentioned earlier, there two kinds of cholesterol, the LDL and the HDL cholesterol.The bad cholesterolThe LDL cholesterol is frequently referred to as the "bad cholesterol" because too much of these can accumulate in the walls of the arteries and clog the blood stream that leads to the heart and the brain. This build up, called atherosclerosis, which can eventually lead to a heart attack or a stroke (brain attack) depending on where the arteries are leading to.High LDL increases the risk for heart disease so it important that it is kept at normal range, which is below 100 mg/dL.The good cholesterolThe HDL cholesterol on the other hand is referred to as the good cholesterol as high levels seem to protect a person from heart disease and hear attacks. According to some experts, instead of staying at the arteries like the LDL, HDL leaves the arteries and instead goes to the liver. In contrast with LDL levels, a low HDL increases the risk for heart attack. Levels of HDL should not be below 40 mg/dL for men and 50 mg/dL for women. Regular exercise has been found to increase the levels of HDL.Cholesterol in foodFoods that come from animals contain cholesterol levels. Just how much depends on the kind of animal food. vegetables however do not contain any cholesterol.In addition to the cholesterol that we get from food, the body is also capable of producing its own cholesterol. This creates a problem in overproduction since we also take in cholesterol through the foods that we eat.
The few research studies aforementioned seem to suggest that religious people develop a dependency on religious practices for social approval. Since religious people seem to be describable in terms of relatively high levels of dependence, it seems useful to borrow a concept suggested by Peele and Brodsky (1975)- that of "addiction." According to these writers addiction is "a person's attachment to a sensation, an object, or another person... such as to lessen his appreciation of and ability to deal with other things in his environment, or in himself, so that he has become increasingly dependent on that experience as his only source of gratification" (p. 168).
There are a variety of definitions for the concept of religious addiction. Arterburn and Felton (1992) state that "when a person is excessively devoted to something or surrenders compulsively and habitually to something, that pathological and physiological dependency on a substance, relationship, or behavior results in addiction" (p. 104). They indicate that, "like any other addiction, the practice of religion becomes central to every other aspect of life...all relationships evolve from the religion, and the dependency on the religious practice and its members removes the need for a dependency on God...the religion and those who practice it then become the central power for the addict who no longer is in touch with God" (p. 117).
Spirituality can also have pathological aspects to it. Vaughan (1991) reports that "the shadow side to a healthy search for wholeness can be called addiction to spirituality" (p. 105). He indicates that this can be found among people who use spirituality as a solution to problems they are unwilling to face. Van-Kaam (1987) presents a viewpoint of addiction as a quasi religious or falsified religious presence. He reports that "an understanding of the relationship between religious presence and addiction allows potential dangers of receptivity to be identified in order to realize the real value of true religious presence and the shame of its counterfeit, addiction" (p. 243). McKenzie (1991) discusses addiction as an unauthentic form of spiritual existence. He says that, "addiction is born of the human desire for transcendence which is often perverted or misplaced by societies that encourage their members to seek ultimate meaning in dimensions that have no regard for the transcendent" (p. 325). Heise (1991, p. 11) explores the fundamentalist Christian's focus on perfectionism, and it's possible contribution to an increase in dysfunctional individuals, family systems, and addictions.
Until recently, research in this area has primarily focused on religious cults. Estimates of the number of cults range from several hundred to several thousand, with a total membership up to three million (Allen and Metoyer, 1988, p. 38 Melton, 1986). According to Margaret Singer, Ph.D., a psychologist specializing in cult phenomena, "the word cult describes a power structure,...what really sets a cult apart is that one person has proclaimed himself to have some special knowledge, and if he can convince others to let him be in charge, he will share that knowledge" (Collins & Frantz, 1994, p. 30). The Jim Jones People's Temple mass suicide has been documented in the news, and more recently David Koresh's Branch Davidian Christian cult. Cults, both destructive and benign, have been with us in various guises since time immemorial. Many psychologists and psychiatrists have become knowledgeable about destructive cults in the course of their work with patients affected by the problem.
Within the past few years, however, traditional Church members have faced their compulsive behavior and harmful beliefs. Doucette (1992) reports that "many people are waking up because they have seen their religious leaders fall. Some researchers believe that the magnitude of the tragedy of religious addiction and abuse was revealed by the TV evangelist scandals documented in the news media which involved: Jim and Tammy Bakker Jimmy Swaggart and Oral Roberts (Brand 1987, p. 82 Woodward 1987, p. 68 and Kaufman 1988, p. 37). These personal confessions have exposed not only how these supposed men of God had betrayed people's trust, but how many of those who had been abused, betrayed, and bankrupted never seemed to question what was happening and continued to support these individuals.
Booth (1991) states that "the Bakker, Swaggart, and Roberts scandals created a national intervention that served to interrupt the progress of this unhealthy phenomenon" (p. 38). What had previously been viewed as fanaticism or zealotry increasingly began to be called religious addiction and religious abuse. Booth (1991) defines religious addiction as "using God, a church, or a belief system as an escape from reality, or as a weapon against ourselves or others in an attempt to find or elevate a sense of self-worth or well-being" (p. 38).
Other researchers use the terms spiritual and psychological abuse to describe the characteristics of religious addiction. Enroth (1992) says that his book "Churches That Abuse is about people who have been abused psychologically and spiritually in churches and other Christian organizations" (p. 29). He reports that "unlike physical abuse that often results in bruised bodies, spiritual and pastoral abuse leaves scars on the psyche and soul...the perversion of power that we see in abusive churches disrupts and divides families, fosters unhealthy dependence of members on the leadership, and creates, ultimately, spiritual confusion in the lives of victims" (p. 29). The scandals involving TV evangelists created a national intervention by bringing religious addiction and abuse too close to home to be ignored. Those scandals spurred people to act and call for change.
During this period, I had the unique opportunity to conduct a literature review and survey on the relatively newly recognized phenomenon of religious addiction within Christianity in the State of Hawaii for my dissertation while pursuing my doctor of psychology degree (Psy.D) in clinical psychology. After studying the symptoms, beliefs, and stages of religious addiction along with the characteristics of religiously addictive organizations, I came to believe that having an intense faith or religious ferver is not equal to having a religious addiction. Most people experience healthy religion and a spiritual life in which obedience to God is balanced with a freedom to serve others in ways of individual experession.
I also discovered however, that church leaders in Hawaii that were self-appointed (not elected/ appointed by their church) significantly identified more with religious addictive beliefs, symptoms and practices compared to their counterparts.
Multiple Addictions
Compulsive religiosity sometimes accompanies other addictions as the religious addict is seeking to lessen guilt and shame. Since it is impossible to expect treatment for one addiction to be beneficial when other addictions co-exist, the initial therapeutic intervention for any addiction needs to include an assessment for other addictions. In my clinical practice, I have noticed a significant correlation between religious addiction and other substance abuse and behavioral addictions such as chemical dependency, alcoholism, pathological gambling, and food addictions.
Poor Prognosis
We have come to realize today more than any other time in history that the treatment of lifestyle diseases and addictions are often a difficult and frustrating task for all concerned. Repeated failures abound with all of the addictions, even with utilizing the most effective treatment strategies. But why do 47% of patients treated in private addiction treatment programs (for example) relapse within the first year following treatment (Gorski, T., 2001)? Have addiction specialists become conditioned to accept failure as the norm? There are many reasons for this poor prognosis. Some would proclaim that addictions are psychosomatically- induced and maintained in a semi-balanced force field of driving and restraining multidimensional forces. Others would say that failures are due simply to a lack of self-motivation or will power. Most would agree that lifestyle behavioral addictions are serious health risks that deserve our attention, but could it possibly be that patients with multiple addictions are being under diagnosed (with a single dependence) simply due to a lack of diagnostic tools and resources that are incapable of resolving the complexity of assessing and treat
The health of our family members is of paramount importance to us, and getting good health insurance is more of a need than a choice. Family health insurance gives good cash value and serves as a cushion in times of trouble. Today, getting family health insurance has become easy, and there are a number of different types of health insurance coverage designed to meet the needs and budgets of a variety of individuals.The cost of health insurance, which is the premium, may be higher for a policy that provides a great amount of coverage and flexibility, while the premium may be lower for a policy that provides less coverage or flexibility. In fee-for-services health insurance you have a pre-agreed health insurance sum, and when you make a claim your health insurance provider deducts this sum. The cost of fee-for-service health insurance is high, but the benefit of fee-for-services health insurance is that you can visit any healthcare provider you want, but at the same time you need to remember that there are some types of treatment are not covered.Health Maintenance Organizations (HMOs) are a recently introduced but popular form of insurance coverage. The main reason for their popularity is their low-cost premiums. But HMOs do not give you the flexibility to visit any health care provider. They designate certain healthcare providers whom you are allowed to visit and if, even in the case of an emergency, you visit a healthcare provider who is not approved by the HMO, you’ll be left to pick up the entire tab yourself. So if you are looking for family health care, make sure you choose the best for your family.
Spirituality can also have pathological aspects to it. Vaughan (1991) reports that "the shadow side to a healthy search for wholeness can be called addiction to spirituality" (p. 105). He indicates that this can be found among people who use spirituality as a solution to problems they are unwilling to face. Van-Kaam (1987) presents a viewpoint of addiction as a quasi religious or falsified religious presence. He reports that "an understanding of the relationship between religious presence and addiction allows potential dangers of receptivity to be identified in order to realize the real value of true religious presence and the shame of its counterfeit, addiction" (p. 243). McKenzie (1991) discusses addiction as an unauthentic form of spiritual existence. He says that, "addiction is born of the human desire for transcendence which is often perverted or misplaced by societies that encourage their members to seek ultimate meaning in dimensions that have no regard for the transcendent" (p. 325). Heise (1991, p. 11) explores the fundamentalist Christian's focus on perfectionism, and it's possible contribution to an increase in dysfunctional individuals, family systems, and addictions.
Until recently, research in this area has primarily focused on religious cults. Estimates of the number of cults range from several hundred to several thousand, with a total membership up to three million (Allen and Metoyer, 1988, p. 38 Melton, 1986). According to Margaret Singer, Ph.D., a psychologist specializing in cult phenomena, "the word cult describes a power structure,...what really sets a cult apart is that one person has proclaimed himself to have some special knowledge, and if he can convince others to let him be in charge, he will share that knowledge" (Collins & Frantz, 1994, p. 30). The Jim Jones People's Temple mass suicide has been documented in the news, and more recently David Koresh's Branch Davidian Christian cult. Cults, both destructive and benign, have been with us in various guises since time immemorial. Many psychologists and psychiatrists have become knowledgeable about destructive cults in the course of their work with patients affected by the problem.
Within the past few years, however, traditional Church members have faced their compulsive behavior and harmful beliefs. Doucette (1992) reports that "many people are waking up because they have seen their religious leaders fall. Some researchers believe that the magnitude of the tragedy of religious addiction and abuse was revealed by the TV evangelist scandals documented in the news media which involved: Jim and Tammy Bakker Jimmy Swaggart and Oral Roberts (Brand 1987, p. 82 Woodward 1987, p. 68 and Kaufman 1988, p. 37). These personal confessions have exposed not only how these supposed men of God had betrayed people's trust, but how many of those who had been abused, betrayed, and bankrupted never seemed to question what was happening and continued to support these individuals.
Booth (1991) states that "the Bakker, Swaggart, and Roberts scandals created a national intervention that served to interrupt the progress of this unhealthy phenomenon" (p. 38). What had previously been viewed as fanaticism or zealotry increasingly began to be called religious addiction and religious abuse. Booth (1991) defines religious addiction as "using God, a church, or a belief system as an escape from reality, or as a weapon against ourselves or others in an attempt to find or elevate a sense of self-worth or well-being" (p. 38).
Other researchers use the terms spiritual and psychological abuse to describe the characteristics of religious addiction. Enroth (1992) says that his book "Churches That Abuse is about people who have been abused psychologically and spiritually in churches and other Christian organizations" (p. 29). He reports that "unlike physical abuse that often results in bruised bodies, spiritual and pastoral abuse leaves scars on the psyche and soul...the perversion of power that we see in abusive churches disrupts and divides families, fosters unhealthy dependence of members on the leadership, and creates, ultimately, spiritual confusion in the lives of victims" (p. 29). The scandals involving TV evangelists created a national intervention by bringing religious addiction and abuse too close to home to be ignored. Those scandals spurred people to act and call for change.
During this period, I had the unique opportunity to conduct a literature review and survey on the relatively newly recognized phenomenon of religious addiction within Christianity in the State of Hawaii for my dissertation while pursuing my doctor of psychology degree (Psy.D) in clinical psychology. After studying the symptoms, beliefs, and stages of religious addiction along with the characteristics of religiously addictive organizations, I came to believe that having an intense faith or religious ferver is not equal to having a religious addiction. Most people experience healthy religion and a spiritual life in which obedience to God is balanced with a freedom to serve others in ways of individual experession.
I also discovered however, that church leaders in Hawaii that were self-appointed (not elected/ appointed by their church) significantly identified more with religious addictive beliefs, symptoms and practices compared to their counterparts.
Multiple Addictions
Compulsive religiosity sometimes accompanies other addictions as the religious addict is seeking to lessen guilt and shame. Since it is impossible to expect treatment for one addiction to be beneficial when other addictions co-exist, the initial therapeutic intervention for any addiction needs to include an assessment for other addictions. In my clinical practice, I have noticed a significant correlation between religious addiction and other substance abuse and behavioral addictions such as chemical dependency, alcoholism, pathological gambling, and food addictions.
Poor Prognosis
We have come to realize today more than any other time in history that the treatment of lifestyle diseases and addictions are often a difficult and frustrating task for all concerned. Repeated failures abound with all of the addictions, even with utilizing the most effective treatment strategies. But why do 47% of patients treated in private addiction treatment programs (for example) relapse within the first year following treatment (Gorski, T., 2001)? Have addiction specialists become conditioned to accept failure as the norm? There are many reasons for this poor prognosis. Some would proclaim that addictions are psychosomatically- induced and maintained in a semi-balanced force field of driving and restraining multidimensional forces. Others would say that failures are due simply to a lack of self-motivation or will power. Most would agree that lifestyle behavioral addictions are serious health risks that deserve our attention, but could it possibly be that patients with multiple addictions are being under diagnosed (with a single dependence) simply due to a lack of diagnostic tools and resources that are incapable of resolving the complexity of assessing and treat
The Usual Considerations What kind of credit score you have, what asset availability you have, in order to provide security, what your bank can say about you and your current job are all things that have a direct incidence on the kind of deal you finally get.Another Issue If you are the kind of easy-going person who can’t say no to an agent, it’s time you learnt a couple of polite phrases to get by without feeling you are aggressive or not polite: Things like “Not just yet, thank you”, or maybe, “I’d like to talk this over with my spouse”, or just let me work out my budget and I’ll be back”, will come in very handy just to get out of the situation. Whether it is the real truth or not, it’s a different matter. No one would really mind telling a couple of white lies, if their financial safety were on the line, would they?Once you are clear about what the lender is offering and what your real interest is, you will find it easier to edge out if the deal isn’t good enough.The Figures When you ask the agent or loan officer how much you have to pay, it is a good sign if he gets his calculator out and puts it on the desk for you to watch while he digits away. You may not be able to follow his operations, but it’s the attitude that counts.There Are Lots of Offers The market is full of offers that you can’t all take, can you? And it’s not a question of “Eeny, meeny, miny, moe”, any more. How do we tell who is the right one? Just ask and evaluate based on the answers you get. You see, this is another thing that makes personal loans special: Every lender has them, tailored for every possible condition.That makes the availability ascend to millions of possible options and the only way to solve this issue is to start screening out the less convenient ones, and start evaluating the last few on the list.Ask As Many Questions As Necessary Don’t take anything for granted. Ask as many questions as you need to and don’t feel you’re taking the loan officer’s time if you ask too many questions. This will give the guy an idea of how well prepared you are for the final deal. And one more thing: If you are married or have a steady relationship, go together and put two brains to work on the case.Men are better at math and cold facts. Women are better at evaluating people, whether they are hiding things from you or not or whether they are not kin
Booth (1991) states that "the Bakker, Swaggart, and Roberts scandals created a national intervention that served to interrupt the progress of this unhealthy phenomenon" (p. 38). What had previously been viewed as fanaticism or zealotry increasingly began to be called religious addiction and religious abuse. Booth (1991) defines religious addiction as "using God, a church, or a belief system as an escape from reality, or as a weapon against ourselves or others in an attempt to find or elevate a sense of self-worth or well-being" (p. 38).
Other researchers use the terms spiritual and psychological abuse to describe the characteristics of religious addiction. Enroth (1992) says that his book "Churches That Abuse is about people who have been abused psychologically and spiritually in churches and other Christian organizations" (p. 29). He reports that "unlike physical abuse that often results in bruised bodies, spiritual and pastoral abuse leaves scars on the psyche and soul...the perversion of power that we see in abusive churches disrupts and divides families, fosters unhealthy dependence of members on the leadership, and creates, ultimately, spiritual confusion in the lives of victims" (p. 29). The scandals involving TV evangelists created a national intervention by bringing religious addiction and abuse too close to home to be ignored. Those scandals spurred people to act and call for change.
During this period, I had the unique opportunity to conduct a literature review and survey on the relatively newly recognized phenomenon of religious addiction within Christianity in the State of Hawaii for my dissertation while pursuing my doctor of psychology degree (Psy.D) in clinical psychology. After studying the symptoms, beliefs, and stages of religious addiction along with the characteristics of religiously addictive organizations, I came to believe that having an intense faith or religious ferver is not equal to having a religious addiction. Most people experience healthy religion and a spiritual life in which obedience to God is balanced with a freedom to serve others in ways of individual experession.
I also discovered however, that church leaders in Hawaii that were self-appointed (not elected/ appointed by their church) significantly identified more with religious addictive beliefs, symptoms and practices compared to their counterparts.
Multiple Addictions
Compulsive religiosity sometimes accompanies other addictions as the religious addict is seeking to lessen guilt and shame. Since it is impossible to expect treatment for one addiction to be beneficial when other addictions co-exist, the initial therapeutic intervention for any addiction needs to include an assessment for other addictions. In my clinical practice, I have noticed a significant correlation between religious addiction and other substance abuse and behavioral addictions such as chemical dependency, alcoholism, pathological gambling, and food addictions.
Poor Prognosis
We have come to realize today more than any other time in history that the treatment of lifestyle diseases and addictions are often a difficult and frustrating task for all concerned. Repeated failures abound with all of the addictions, even with utilizing the most effective treatment strategies. But why do 47% of patients treated in private addiction treatment programs (for example) relapse within the first year following treatment (Gorski, T., 2001)? Have addiction specialists become conditioned to accept failure as the norm? There are many reasons for this poor prognosis. Some would proclaim that addictions are psychosomatically- induced and maintained in a semi-balanced force field of driving and restraining multidimensional forces. Others would say that failures are due simply to a lack of self-motivation or will power. Most would agree that lifestyle behavioral addictions are serious health risks that deserve our attention, but could it possibly be that patients with multiple addictions are being under diagnosed (with a single dependence) simply due to a lack of diagnostic tools and resources that are incapable of resolving the complexity of assessing and treat
Typically when you think of trading stocks, the major stock exchanges may come to mind like the New York Stock Exchange (NYSE), the National Association of Securities Dealers Automated Quotations (NASDAQ), and the American Stock Exchange (AMEX). A Penny stock is a low priced security for a very small company with a market capitalization of under $500 million and usually trade in very low volumes. Penny stocks also trade on other "other the counter" exchanges like the OTCBB and Pink Sheets.Due to the low trading volumes, penny stocks are an investment option that comes with a sizeable amount of risk. According the Securities and Exchange Commission, potential investors in penny stocks should be aware of the fact that due to the low trading volume of these stocks, it is possible that an investor won't find a buyer for their shares. Finding accurate price quotations are also difficult making it a strong possibility that an investor can lose their entire investment.Penny stocks do carry a certain appeal for many different kinds of investors. Chances are though, a new investor looking for a potentially lucrative investments with a fairly low entry price will run across the penny stock. The allure comes in the fact that at such low prices any changes are often measurable in hundreds of percent in a given day or two. An investor’s stock value can literally become worth double or even triple the original investment amount.Conversely, the price of a penny stock can drop in value just as quickly. New and inexperienced investors would do well to avoid making penny stocks a major part of their investment portfolio. Also due to the low listing requirements on exchanges like OCTBB and Pink Sheets, many companies are not to be considered safe investments. Many of the companies listed on alternative exchanges lack enough financial history to be able to accurately determine if they would make a good investment or not. In some cases, companies that are considered to be penny stocks are either new companies or are in some cases dangerously close to bankruptcy.Unfortunately, some traders have even taken to artificially manipulating stock prices by buying up large amounts of a stock and then convincing individual investors of the need to buy. Since most of these stocks aren't in such great demand, an investor will have to lower his asking price in order to entice a bidder, oftentimes at a loss.Not every company that trades for "pennies" should be considered fraudulent. Some ar
I also discovered however, that church leaders in Hawaii that were self-appointed (not elected/ appointed by their church) significantly identified more with religious addictive beliefs, symptoms and practices compared to their counterparts.
Multiple Addictions
Compulsive religiosity sometimes accompanies other addictions as the religious addict is seeking to lessen guilt and shame. Since it is impossible to expect treatment for one addiction to be beneficial when other addictions co-exist, the initial therapeutic intervention for any addiction needs to include an assessment for other addictions. In my clinical practice, I have noticed a significant correlation between religious addiction and other substance abuse and behavioral addictions such as chemical dependency, alcoholism, pathological gambling, and food addictions.
Poor Prognosis
We have come to realize today more than any other time in history that the treatment of lifestyle diseases and addictions are often a difficult and frustrating task for all concerned. Repeated failures abound with all of the addictions, even with utilizing the most effective treatment strategies. But why do 47% of patients treated in private addiction treatment programs (for example) relapse within the first year following treatment (Gorski, T., 2001)? Have addiction specialists become conditioned to accept failure as the norm? There are many reasons for this poor prognosis. Some would proclaim that addictions are psychosomatically- induced and maintained in a semi-balanced force field of driving and restraining multidimensional forces. Others would say that failures are due simply to a lack of self-motivation or will power. Most would agree that lifestyle behavioral addictions are serious health risks that deserve our attention, but could it possibly be that patients with multiple addictions are being under diagnosed (with a single dependence) simply due to a lack of diagnostic tools and resources that are incapable of resolving the complexity of assessing and treating a patient with multiple addictions?
Diagnostic Delineation
Thus far, the DSM-IV-TR has not delineated a diagnosis for the complexity of multiple behavioral and substance addictions. It has reserved the Poly-substance Dependence diagnosis for a person who is repeatedly using at least three groups of substances during the same 12-month period, but the criteria for this diagnosis do not involve any behavioral addiction symptoms. In the Psychological Factors Affecting Medical Condition’s section (DSM-IV-TR, 2000) maladaptive health behaviors (e.g., unsafe sexual practices, excessive alcohol, drug use, and over eating, etc.) may be listed on Axis I, only if they are significantly affecting the course of treatment of a medical or mental condition.
Since successful treatment outcomes are dependent on thorough assessments, accurate diagnoses, and comprehensive individualized treatment planning, it is no wonder that repeated rehabilitation failures and low success rates are the norm instead of the exception in the addictions field, when the latest DSM-IV-TR does not even include a diagnosis for multiple addictive behavioral disorders. Treatment clinics need to have a treatment planning system and referral network that is equipped to thoroughly assess multiple addictive and mental health disorders and related treatment needs and comprehensively provide education/ awareness, prevention strategy groups, and/ or specific addictions treatment services for individuals diagnosed with multiple addictions. Written treatment goals and objectives should be specified for each separate addiction and dimension of an individuals’ life, and the desired performance outcome or completion criteria should be specifically stated, behaviorally based (a visible activity), and measurable.
New Proposed Diagnosis
To assist in resolving the limited DSM-IV-TRs’ diagnostic capability, a multidimensional diagnosis of “Poly-behavioral Addiction,” is proposed for more accurate diagnosis leading to more effective treatment planning. This diagnosis encompasses the broadest category of addictive disorders that would include an individual manifesting a combination of substance abuse addictions, and other obsessively-compulsive behavioral addictive behavioral patterns to pathological gambling, religion, and/ or sex / pornography, etc.). Behavioral addictions are just as damaging - psychologically and socially as alcohol and drug abuse. They are comparative to other life-style diseases such as diabetes, hypertension, and heart disease in their behavioral manifestations, their etiologies, and their resistance to treatments. They are progressive disorders that involve obsessive thinking and compulsive behaviors. They are also characterized by a preoccupation with a continuous or periodic loss of control, and continuous irrational behavior in spite of adverse consequences.
Poly-behavioral addiction would be described as a state of periodic or chronic physical, mental, emotional, cultural, sexual and/ or spiritual/ religious intoxication. These various types of intoxication are produced by repeated obsessive thoughts and compulsive practices involved in pathological relationships to any mood-altering substance, person, organization, belief system, and/ or activity. The individual has an overpowering desire, need or compulsion with the presence of a tendency to intensify their adherence to these practices, and evidence of phenomena of tolerance, abstinence and withdrawal, in which there is always physical and/ or psychic dependence on the effects of this pathological relationship. In addition, there is a 12 - month period in which an individual is pathologically involved with three or more behavioral and/ or substance use addictions simultaneously, but the criteria are not met for dependence for any one addiction in particular (Slobodzien, J., 2005). In essence, Poly-behavioral addiction is the synergistically integrated chronic dependence on multiple physiologically addictive substances and behaviors (e.g., using/ abusing substances - nicotine, alcohol, & drugs, and/or acting impulsively or obsessively compulsive in regards to gambling, food binging, sex, and/ or religion, etc.) simultaneously.
Conclusion
Considering the wide range of religious behaviors in our world today, one should always take into account an individual’s ethnic, cultural, spiritual, and social background prior to making any clinical judgments, and it would be wise to not over-pathologize in this area of Religious Addiction. However, since successful treatment outcomes are dependent on thorough assessments, accurate diagnoses, and comprehensive individualized treatment planning - poly-behavioral addiction needs to be identified to effectively treat the complexity of multiple behavioral and substance addictions.
Since chronic lifestyle diseases and disorders such as diabetes, hypertension, alcoholism, drug and behavioral addictions cannot be cured, but only managed - how should we effectively manage poly-behavioral addiction?
The Addiction Recovery Measurement System (ARMS) is proposed utilizing a multidimensional integrative assessment, treatment planning, treatment progress, and treatment outcome measurement tracking system that facilitates rapid and accurate recognition and evaluation of an individual’s comprehensive life-functioning progress dimensions. The ARMS hypothesis purports that there is a multidimensional synergistically negative resistance that individual’s develop to any one form of treatment to a single dimension of their lives, because the effects of an individual’s addiction have dynamically interacted multi-dimensionally. Having the primary focus on one dimension is insufficient. Traditionally, addiction treatment programs have failed to accommodate for the multidimensional synergistically negative effects of an individual having multiple addictions, (e.g. nicotine, alcohol, and obesity, etc.). Behavioral addictions interact negatively with each other and with strategies to improve overall functioning. They tend to encourage the use of tobacco, alcohol and other drugs, help increase violence, decrease functional capacity, and promote social isolation. Most treatment theories today involve assessing other dimensions to identify dual diagnosis or co-morbidity diagnoses, or to assess contributing factors that may play a role in the individual’s primary addiction. The ARMS’ theory proclaims that a multidimensional treatment plan must be devised addressing the possible multiple addictions identified for each one of an individual’s life dimensions in addition to developing specific goals and objectives for each dimension.
Partnerships and coordination among service providers, government departments, and community organizations in providing addiction treatment programs are a necessity in addressing the multi-task solution to poly-behavioral addiction. I encourage you to support the addiction programs in America, and hope that the (ARMS) resources can assist you to personally fight the War on poly-behavioral addiction.
For more info see: Poly-Behavioral Addiction and the Addictions Recovery Measurement System (ARMS) By James Slobodzien, Psy.D. CSAC at: http://www.geocities.com/drslbdzn/Behavioral_Addictions.html
Poly-behavioral Addiction and the Addictions Recovery Measurement System (ARMS)
http://www.booklocker.com/books/1966.html
For more info see: Hawaii and Christian Religious Addiction
http://www.universal-publishers.com/book.php?method=ISBN&book=1581122101
Addictions Recovery Management Services
http://www.geocities.com/drslbdzn/Behavioral_Addictions.html
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