No. 12, Spring 2001

BC’s Mental Health Journal Spirituality and Recovery editor’s message

n this issue of Visions we at what some of the positive results Along these lines, we’ll also look take a look at spirituality are and also get a sense of the rea- at the philosophy behind some I and how it relates to recovery sons behind those results. specific faith perspectives, and from mental illness and other consider how the values under- mental health problems. Spiritu- We’ll then consider perspectives lying each may play a positive BC’s ality is not synonymous with or- from people living with mental ill- role in promoting mental health Mental ganized religion. It relates to an ness themselves, both consumers and supporting people with Health individual’s search for meaning in and family members, and learn more serious mental illnesses. Journal life, perhaps especially so in the from their experiences about the face of adverse circumstances, value and role of spirituality as well Finally, we’ll take a look at how such as living with a mental ill- as some of the challenges people some of these recent under- ness. Spirituality also relates to face when trying to achieve a posi- standings about the health/spir- our urge for connection and the tive role for spirituality in relation ituality relationship are being is a quarterly publication source of strength we draw to their illness. incorporated into everyday prac- produced by the Canadian Mental from that connection: with others, tice in the mental health field. It Health Association, BC Division. It is with the natural world, or with a Next, we’ll look more specifically at is only relatively recently that based on and reflects the guiding phi- power beyond the scientifically- the role of spiritual community and we’ve begun to talk of a biopsy- losophy of the CMHA, the “Framework for known natural world. what that offers to people with chosocial view of mental health Support.” This philosophy holds that a mental illness and their families. and illness. Perhaps appropriate- mental health consumer (someone who has The scientific community itself is Like other communities, organized ly, the “biopscychosociospiritual” used mental health services) is at the turning its collective head to rec- spiritual communities hold misun- view is now appearing on the centre of any supportive mental health ognize the positive role that spir- derstandings and even deeply in- horizon as the new millennium system. It also advocates and values the ituality can play in recovery from grained prejudices towards people dawns. involvement and perspectives of friends health issues in general and from with mental illness. We’ll look at and family, service providers, and commu- mental health issues in particu- some of these realities as well as nity members. In this journal, we hope to cre- lar. As background to this edition at the potential role organized ate a place where the many perspectives on of Visions then, we’ll take a look religion can play. mental health issues can be heard. Eric Macnaughton

The Canadian Mental Health Association invites readers’ comments and concerns „ The symbol on the cover of this issue is called Emerging into Light, a symbol of recovery and regarding articles and opinions expressed resilience for people who care about mental illness and mental health. The image, by artist in this journal. Please e-mail us at and consumer Jennifer Osborn, has been adopted and endorsed nationally as a common [email protected] or send your letter with symbol to help build public awareness about the importance of mental health issues. The your contact information to: Canadian Alliance on Mental Illness and Mental Health — including such organizations as CMHA, the Canadian Psychiatric Association, the Mood Disorders Association of Canada, Visions Editor the National Network for Mental Health and the Schizophrenia Society of Canada — has CMHA BC Division agreed to act as custodian of the symbol but it is not owned by any organization. Like the red 1200 - 1111 Melville Street ribbon has done for the AIDS movement, so do we hope the Emerging into Light symbol can Vancouver, BC V6E 3V6 bring mental health issues front and centre. For more about the symbol, visit www.cmha.ca

Subscriptions are $25 for four issues. „ Thanks to Peter Andres, Noreen Burton, Terry Morris, Michelle Feist and Nancy Lawson For more information on the journal or for in- who provided invaluable expertise during the planning stages of this issue. formation about advertising and sponsorship opportunities, call us at (604) 688-3234 „ Editorial Board Nancy Dickie, Dr. Raymond Lam, Dr. Rajpal Singh or toll-free outside the Lower Mainland at Executive Director Bev Gutray 1-800-555-8222. Editor Eric Macnaughton Staff Contributors Eric Macnaughton, Sarah Hamid, Jenny Simpson The opinions expressed in this journal are Design / Production Editor Sarah Hamid those of the writers and do not necessarily Printing Advantage Graphix reflect the views of the Canadian Mental Health Association, BC Division or its branch offices. „ The Canadian Mental Health Association is grateful to the BC Ministry of Health which has assisted in underwriting the production of this journal. Guest Editorial ...... 3 Background ...... 4 2 Experiences and Perspectives ...... 8 Inclusion in Spiritual Community ...... 19 ooNTENTSNTENTS Spiritual Traditions, Mental Health and Mental Illness ...... 23 CC Alternatives and Approaches ...... 32 Book Reviews ...... 39 Resource Lists ...... 6, 7, 9, 22, 29, 31, 34, 40

Visions: BC’s Mental Health Journal Spirituality and Recovery No. 12, Spring 2001 guest editorial Mental Illness, Health and Spirituality ndividuals and families one recognizes the unique- John Toews, continue to live with many ness of oneself as a person, MD Iconditions falling under John Toews is a Professor and recognizes that while the the umbrella term mental ill- in the Department of disease may affect a person, ness — stigma and discrimi- Psychiatry at the it is not who he or she is. Self- nation often increasing the University of Calgary. esteem is helped by develop- burden. At times, in despair, He is the author, with ing meaningful activities. many have questioned life Eleanor Loewen, of No Longer Alone: Mental itself as they struggle with su- Meaning icidal impulses. There is a Health and the Church. universal longing for peace in Another aspect of spirituality those who experience these that leads to health is to diseases. answer basic “meaning” ques- services are required to help us However, not everyone is tions for ourselves. Much Those who have walked this move from where we are to the religious nor does religious health is derived from serious path know that people with maximum of our potential. observance necessarily make consideration of questions mental diseases are not total- us spiritual. We are begin- such as “what does life mean” ly sick because there is always Over the last decade, another ning to see research evidence or “what is my purpose in health within each individu- major advance in knowledge that a well-developed spirit- life?” In fact, Viktor Frankl al, health that is often not rec- has come about. There is now uality is helpful in and of noted that in the extermina- ognized by others. Those who good evidence that certain itself. What are the charac- tion camps of World War II, struggle walk carefully for spiritual practices are asso- teristics of this spirituality? those who retained or found fear of what others will think. ciated with improved health. Here I must speculate. meaning in the face of the The illnesses and the expec- The first of these practices to atrocities, tended to survive. tations of others add to the be studied was religious ob- Hope These observations lead to stress, each in their own way. servance, possibly because it logotherapy, the groundwork is easy to count how many The first would be holding on for which was expressed in Despite feeling all of these times one attends a religious to hope. We know that hope his book Man’s Search for miseries and pressures, there observance. Until recently, is key to survival in that it Meaning. is hope of improvement. Im- we have not had good scales keeps us going during the provement can take many to assess spirituality directly. hard times. Hope is often So if spirituality is important, forms. Improvement could be This is now changing. For a associated with peace. Peace how does one get in touch a better place to live, mean- long time sociologists have is important to relaxation and with oneself spiritually? ingful daytime activity, work, told us that the social con- acceptance. All of us who are Caring relationships, relaxa- money, and/or respect. It nectedness and healthy connected to the field of men- tion, meditation, and creative could also mean meaningful lifestyles associated with re- tal health know the impor- expression are important. One relationships, giving and ligion contribute to overall tance of acceptance of the can also add the more spiritu- receiving, and having a sense health. It has even been not- illness in the battle for health. al/religious practices open to of peace and self-worth. ed that statistically the impact As long as we fight the accept- anyone such as prayer and, to Some degree of improvement of mental illness is less for ance, we waste a lot of ener- use a phrase from a monk of should be possible for every- people who practice a reli- gy that could be used to make the Middle Ages, “practicing one. While most of us agree gious faith. We cannot use whatever gains are possible the presence of God.” that the diseases are biologi- these findings to prove that with the illness. Acceptance, cal and require medical treat- religious observance makes then, is another important Research is becoming availa- ment, it is what we and our us immune to mental illness step toward health. ble showing the health effects families do with the illness or that it will actually make of all these practices, some of that makes the difference. All us better, but if we analyze a Connection to Self which you’ll read in the com- of us can strive toward per- large group of people with a and Others ing pages. Spirituality is an area sonal growth; yet, in the face particular disease, the reli- in which all can grow and of disease, we so often despair. gious tend to do better. This Another spiritual attribute is which can help make us better may be precisely because interconnectedness with peo- equipped for the stresses of 3 There have been major advanc- they may have less bad habits ple. It is important to have life. Being better equipped for es in physical and psychosocial and a better social circle, and meaningful relationships stressors is surely associ- treatment, including new psy- possibly a way of achieving with family and friends. ated with growth, peace and, chotropic medications and re- peace. We all could speculate Health is also often related to for some, an easier journey habilitation services. Treatment on the causes. self-esteem. This means that through mental illness.

Visions: BC’s Mental Health Journal Spirituality and Recovery No. 12, Spring 2001 BACKGROUND Mind Over Mind: The Health Effects of Spirituality John esus asked him, ‘What is your name?’ ‘Legion,’ he replied. „ A study of 542 patients aged 60 or older admitted to Duke McManamy This was because so many devils had taken possession of University Medical Centre which found that attending re- Jhim. ... the devils came out of the man and went into the ligious services at least on a weekly basis reduced hospi- pigs, and the herd rushed over the edge of the lake and were tal stays by more than half. People with no religious Reprinted drowned. ... The spectators told them how the mad-man had affiliation spent an average of 25 days in the hospital com- with been cured” (Luke 8.30 - 37). pared to 11 days for patients affiliated with some reli- permission gious denomination. Patients who attended religious from McMan’s Jesus is saviour to many, and known as a healer to the many services weekly or more also were 43 per cent less likely Depression who pray to him or a veritable pantheon of saints for release to have been hospitalized in the previous year. and Bipolar from their physical and mental afflictions. The power of spir- Web, at itual healing is not confined to Christianity. The great Jewish Skeptics cite the placebo effect as a probable cause of the www.mcman prophet Elijah was also a healer, and the faith has a long benefits of spiritual belief, together with the fact that reli- web.com tradition of nabi’im who have performed miracles. gious communities offer the kind of support networks that reduce stress and ease mental anguish. Additionally, those One of the best-known Buddhist parables involves the Bud- who attend religious services have better health habits, such dha refusing to use his power to heal in order to teach the as drinking and smoking less. Finally, religions encourage lesson of acceptance, though the Mahayana branch of the marriage which is a reliable predictor of longer life. faith as practiced by the Tibetans parallels Catholicism in its belief in the healing power of holy objects and petitions to Still, the medical community is being won over. Even though saints. The mind-body movement of Deepak no one is certain how spiritual practice aids in recovery, it is Chopra is grounded in Hindu ayurvedic med- apparent that a number of processes in the body are being icine, and the New Age phenomenon is based enlisted in the cause, from the brain’s relaxation response to in large part on the shamanic traditions of a the release of hormones to the strengthening of the body’s whole range of cultures. immune system. A Yankelovich survey found 94 per cent of Health Management Organization (HMO) professionals and Some three hundred years ago, the Age of 99 per cent of family physicians agreeing that personal prayer Faith gave way to the Age of Reason. Out the can enhance medical treatment. More surprising, 75 per cent window went the power of prayer, to be re- of the family physicians believed that prayers of others could placed by the belief that the key to physical promote a patient’s recovery. and mental recovery resided in the hands of medical science — amongst learned men and Of 125 medical schools in the US, 54 now require spiritual- women, anyway. The unwashed still persist- ity and healing classes for graduation, while 38 include body/ ed with their silly superstitions. mind issues as a component of a required class. In 1994, only four medical schools offered these classes. Now science has done a complete 180o. To date, there have been about 1200 studies on According to Dr. Herbert Benson, president of the Mind/Body the healing power of faith and the health ef- Medical Institute of Boston’s Deaconess Hospital and Har- fects of spirituality, according to Dr. Harold Koenig, founder vard Medical School, cited in a 1996 Time cover story: “Any- of the Centre for the Study of Religion/Spirituality at Duke where from 60 per cent to 90 per cent of visits to doctors are University. Four studies he has been involved in include: in the mind-body, stress-related realm.” In his book Timeless Healing (Scribner), Benson contends that humans are actu- „ A 1998 study of nearly 4000 people aged 65 and older ally engineered for religious faith: “Our genetic blueprint has which found the risk of diastolic hypertension 40 per cent made believing in an Infinite Absolute part of our nature.” lower among people who attended religious services at least weekly and prayed or studied the Bible at least daily. Needless to say, if you don’t believe in a higher power or be- „ A 1997 study of more than 1700 older adults from North long to a religious group, you may get depressed simply read- Carolina which found that persons who attended church ing this. It’s always difficult, after all, being left out. Be assured, at least once a week were only half as likely as non- the benefits of spiritual practice can still apply to you. You 4 attenders to have elevated levels of interleukin-6, an im- simply have to find a non-religious way of going about it. mune system protein involved in a wide variety of age- Meditation and yoga, for instance, are very atheist-friendly. related diseases. It may be as simple as closing your eyes, and chanting “Peace.” „ A 1998 study of 87 depressed older adults which found And many religious works and services can evoke a strong those who recovered from depression the fastest corre- inner response without the necessity of having to believe. sponded to the extent of their religious belief.

Visions: BC’s Mental Health Journal Spirituality and Recovery No. 12, Spring 2001 background Recovery and Questions of Meaning: Moving from “Why Me?” to “What Now?” ver the past several meaning of the symptoms the meaning of their symp- Family members and friends, Eric O years, an increasing and the illness itself. Espe- toms, sometimes for the rest for their part, may find it Macnaughton amount has been written on cially for those whose illness of their lives. hard to truly acknowledge the process of recovery from involves unusual perceptions the pain experienced by the mental illness. Within this or happenings, it may be dif- The next set of questions re- ill person. At the same time, literature, there is growing ficult to see the experience as lates to the issue of what hav- it can be difficult for that Eric is recognition that for many illness-related, as opposed to ing an illness means for a person to trust that others Visions’ people, spirituality is an in- a spiritual event. What peo- person’s beliefs about him or can help, even when an hon- Editor and tegral part of that process. As ple need at this point is a herself, about others, about est attempt is made. As Pa- Director of Dr. Toews’ editorial points process of psychoeducation the world, and about a tricia Van Tighem says (see Policy and out, one aspect of spirituality which is careful not to “higher power.” Questions Visions’ interview with her Research at involves an exploration of dismiss the person’s beliefs, like: “Who am I?” (now that on page 38), the turning CMHA BC meaning. While this may re- and which seeks to allow a I have a mental illness); point for her was finding an- Division. late to big questions such as “negotiation” of meaning, “Why did this happen to other person who was will- “do I have any purpose?” or rather than imposing medi- me?”; “How could this hap- ing to accompany her and “why did this happen to cal model explanations. For pen in a supposedly just and show compassion for her me?”, the exploration often some people this may even- providential world?” All of pain (rather than trying to starts with a search for mean- tually lead to a rejection these questions may seriously avoid it or “put a bright face” ing about the experience of of the notion that the expe- undermine a person’s faith on it). Equally important, ac- illness itself, or the issue of rience had any spiritual sig- in him or herself, in others, cording to Van Tighem, was “what is this all about?” It is nificance. Others may come in God or a “higher power,” that this individual was able clear, however, that many to see the experience as en- or in an orderly universe. to show faith that, despite her people spend years being pre- compassing aspects of both pain, she could grow and re- occupied or “stuck” in the illness and spirituality. Un- People who have dealt suc- cover as a person. Consum- first set of questions or, hav- fortunately, many individu- cessfully with such crises of er advocate Dr. Dan Fisher, ing moved beyond this point, als are not given an adequate faith note that what helped too, emphasizes the crucial remain mired in the question chance to work this out, as them move beyond this stage role that faith from others of “why me?” In this article, they receive little or no in- of despair was an eventual can play in the recovery we’ll consider what people formation beyond a psychi- transformation in their think- process. need to move on from “what atric diagnosis. They may ing about their relationship is going on?” and “why me?” also find that their questions with a higher power, or with Faith from (and in) others, to the more important chal- about the possible spiritual the universe in general. Such and faith from within a spir- lenge of “what now?” nature of their experience individuals moved from see- itual context, can embolden are avoided or pathologized, ing a higher power as a force a person with a mental illness As noted, the first stage of ex- and they therefore remain that will provide or “fix to “take charge” of their sit- ploration has to do with the “stuck” in this struggle about things” for those who are uations, and to take risks over good, to viewing it (or “him” time. A person can thus move or “her”) as a source of from preoccupation with strength that is available no “why me?” and “am I wor- As well as attending services, a good daily practice is recom- matter how desperate the sit- thy?” to the more advanced mended. This can range from a five-minute Bible reading to uation. These individuals also question of “what now?” an hour-long meditation. It is helpful to abide by a strict sched- moved to a point where they They can then gain the in- ule and set aside a certain part of the house, lighting candles accepted that the world was creased confidence that or incense, if necessary, to set the mood. If you are bipolar, not necessarily “fair” and saw comes through trying (and bear in mind you are capable of inspiring yourself into a state that they were not to blame succeeding) in taking some of mania, and that retreats or seminars that have an all-night for what happened. first “small steps.” Initial suc- component should raise the yellow caution flag with you. cess breeds still more confi- Finally, remember that spiritual practice should be regarded Crises of faith can also arise dence, allowing the person to as a complement rather than a substitute for conventional regarding relationships with take even greater risks, and, 5 medical care. A 1998 University of California study reviewed others. People with mental with the right kind of support the medical records of 172 children who died after their par- illness may come to believe from the mental health sys- ents relied on faith healing instead of standard medicine. The that others cannot be trust- tem and from others, start to majority of these children would have survived if they had ed, or simply cannot under- move toward the kind of suc- received medical care. stand their experience. cess that is truly meaningful

Visions: BC’s Mental Health Journal Spirituality and Recovery No. 12, Spring 2001 background

to them. A sense of accept- ance about possible out- comes and faith in oneself Depressed Patients Benefit also allows people the oppor- tunity to learn and grow through making mistakes. from Religion and Prayers

Once some confidence is re- SASKATOON (CP NEWSWIRE) — Prayer and regular church attendance could be the answer stored, people begin to think to shorter hospital stays and improved health for psychiatric patients, according to a new differently about the ques- study by a Saskatoon doctor. It’s the first known Canadian study to look at how religious tion of identity, and who they views affect psychiatric inpatients. are in relation to the origi- nally stigmatizing nature of Clinically depressed patients at Royal University Hospital and Saskatoon City Hospital who mental illness. Davidson and said their prayers and were regular church-goers recovered faster and were discharged sooner Strausses’ research on the than their non-religious counterparts, Dr. Marilyn Baetz discovered in her study of 100 recovery process shows that patients. Baetz, an assistant professor in the University of Saskatchewan’s department of psy- people who are further along chiatry, also found the religious patients had less severe symptoms, higher satisfaction with the path have positively life, and lower levels of alcohol abuse. The study suggests psychiatrists should take more of transformed their sense of an interest in the spiritual side of their patients, she said. self. They do this through the realization over time that “For years, psychology has ignored religion. We need to be aware this is an important part of they still have something many people’s lives,” she said. “We need to do what we can to support that. We want to treat positive to offer, despite the the patient as a whole.” The study recommends including spiritual histories as part of the illness. They often come to psychiatric assessment. It also recommends closer ties between psychiatrists and clergy. The value the illness experience patients were interviewed over a two-month period in the summer of 1999. itself as positive experience, Spiritual Self-Help and Depression: Resources which, for example, gave them the opportunity to find „ Lowen, A. (1972). Depression and the Body: The Biological Basis of Faith and Reality. Penguin. strength through adversity, Chapters 7-10 cover faith and spirituality. or an opportunity to get in touch with the things that „ Madott, B. C. (1996). Sunshine and Shadow: Depression and Spirituality. Novalis. really mattered in their life. „ Nelson, J. E. & Nelson A. (1996). (Eds). Sacred Sorrows: Embracing and Transforming Depression. GP Putnam’s Sons.

„ “Study shows that religion helps people who are clinically depressed.” March 2000. Out of Depart- ment of Religion, Health and Human Values at Rush-Presbyterian-St. Luke’s Medical Centre in ______Chicago. www.eurekalert.org/releases/rush-sst030200.html References

Baxter, E. & Diehl, D. (1998). “Emo- The Last Taboo and Breaking The Taboo tional Stages: Consumers and Fam- ily Members Recovering from the As featured in our last issue of Visions, Scott Simmie, author of Trauma of Mental Illness.” Psychi- “Out of Mind,” the award-winning 1998 Toronto Star series on atric Rehabilitation Journal, 21 (4), mental illness, and Julia Nunes have written a book entitled The pp. 349-355. Last Taboo: A Survival Guide to Mental Health Care in Canada. This new book, just published by McClelland & Stewart in 2001, Davidson, L, & Strauus, J. (1992). is now available in bookstores for $34.99 (hardcover). The work “Sense of Self in Recovery from Se- is highly recommended and certainly lives up to its billing itself vere Mental Illness.” British Jour- as “a survival guide” for people affected by mental illness. It nal of Medical Psychology, 65, pp. features personal accounts as well as practical information on 131-145. how to find help for a variety of mental health concerns.

Fisher, D. (2000). “Someone Who Now Scott and Julia are at work on a second book, to be called Believed in Them Helped Them to Breaking The Taboo, essentially to be a compilation of first- Recover.” In the National Empow- person stories, profiles and interviews by and with people whose erment Center Newsletter, at www. lives have been touched by mental disorder — consumers, survivors, family members across power2u.org/recovery/ the country — from all walks of life. Some will be “celebrity” biographies but most will just 6 someone_who.html be “ordinary people.” People can either write something themselves, or be interviewed so that Scott and Julia can write a profile about them. Young, L. & Ensing, D. (1999). “Ex- ploring Recovery from the Perspec- To get more information or to submit a story, go to their web site (www.last- tive of People with Psychiatric taboo.bigstep.com), or mail to Scott Simmie and Julia Nunes, PO Box 98164, 970 Queen Disabilities.” Psychiatric Rehabilita- Street East, Toronto, M4M 1J0. tion Journal, 22 (3), pp. 219-231.

Visions: BC’s Mental Health Journal Spirituality and Recovery No. 12, Spring 2001 background The Role of Spirituality in Caregiving for Elders with Cognitive Impairments

eligion and spirituality have emerged in studies of stress although caregivers felt more depressed and more trapped and coping as important and helpful coping mecha- by the elder’s illness when the elder required more assistance R nisms or resources for individuals with chronic con- with activities of daily living. This study provides some evi- ditions. It has also been an interesting variable in studies of dence that religion and spirituality play a critical role in sus- paid caregivers of individuals with chronic diseases. There taining relationships which are often strained by the everyday has, however, been little focus on the role that religion and realities of providing and receiving care. spirituality might play in coping with the stress of informal caregiving for older individuals. The existing studies suggest that religion and spirituality are connected to why people care and how they benefit from caring, but the studies do not address how religion or spirituality CAREGIVER STRESS relate to caregiver stress (either general stress or stress tied specifically to the care situation).

In the current study 127 elders and their primary caregivers Aging, Dementia and Spirituality: Based on were interviewed via telephone. Fifty-two per cent of the Related Resources “The Role of elders were Catholic, 39% were Protestant, 4.6% were Jew- Religion/ ish, and 3.1% were Orthodox (Syrian, Russian or Greek). De- Spirituality in nominational preference information was not available for „ “Aging and the Meaning of Life.” Expression: Newsletter of the Coping with National Advisory Council on Aging. Health Canada publica- Caregiving for the caregivers, but the breakdown was expected to be the same tion, 8 (4). Available at http://www.hc-sc.gc.ca/hppb/seniors/ as most of the caregivers were close kin. Most of the caregiv- pubs/expression/expintro_e.htm Disabled Elders” ers and the elders were female. The average age of the elders by B. Chang, A. was 88 while the average age of the caregivers was 62. The „ Cole, T. R. (1984). “Aging, Meaning, and Well-Being: Musings Noonan and S. majority of the caregivers were offspring or spouses and about of a Cultural Historian.” International Journal of Aging and Tennstedt which Human Development, 19, pp. 329-336. half of the caregivers lived with the elder. Forty per cent of appeared in The the caregivers worked outside the home. Caregivers had been „ Hall, E. T. (2000). Caring for a Loved One with Alzheimer’s Gerontologist, caring for the elders anywhere from 3 months to 21 years, Disease: A Christian Perspective. Haworth Pastoral Press. Vol. 38, No. 4, with an average duration of 7 years. 1998, pages „ Koenig, H. G. (1994). Aging and God: Spiritual Pathways to 463-470. It is Mental Health in Midlife and Later Years. Haworth Pastoral reprinted here Three stressors were examined: (1) elder functional disabil- Press. ity such as difficulty with meal preparation or personal care; with permission (2) cognitive impairment which focused on whether the elder „ National Interfaith Coalition on Aging from “In Touch,” experienced frequent memory or confusion problems; and http://www.ncoa.org/nica/nica.htm the newsletter of (3) elder problem behaviours such as wandering and verbal A program of the National Council on Aging in the States, this the Alzheimer’s Coalition includes representatives of the Roman Catholic, Society of BC. outbursts. Religious and spiritual coping was assessed by the Jewish, Protestant, and Orthodox faiths and others concerned caregiver’s response to the statement: “My religion or spirit- with religion and aging. In supporting individuals and religious ual beliefs have helped me handle this whole experience.” groups that serve older people, the Coalition provides Quality of the elder/caregiver relationship was assessed by assistance to groups creating local interfaith coalitions, questions regarding general closeness and whether the two encourages empowerment of older adults, supports congrega- tions that provide caregiving services and other programs for individuals had similar views of life. The caregiver’s general the aging, and provides practical guidance in addressing the stress was measured by asking how depressed the caregiver central role spirituality plays in the lives of seniors. had been in the last week. The caregiver’s specific stress was measured by asking how trapped he or she felt by the elder’s „ Reed, P. (1991). Spirituality and Mental Health in Older illness. Adults: Extant Knowledge for Nursing. Family Community Health, 14(2), pp. 14-25.

The study found that caregivers who reported using religious „ VandeCreek, L. (1999). Spiritual Care for Persons with or spiritual beliefs to help them cope with the caregiving ex- Dementia: Fundamentals for Pastoral Practice. Haworth perience had a better relationship with the elders. Caregivers Pastoral Press. 7 who had better relationships were less likely to be depressed „ Wong, P. T. P. (1998). “Spirituality, Meaning, and Successful or to feel trapped by the elder’s illness. Religious and spiritual Aging.” In P. T. P. Wong & P. Fry (Eds.), The Human Quest for coping by itself did not have a direct impact on the caregiv- Meaning: A Handbook of Psychological Research and Clinical er’s psychological stress. The study also found that none of Applications. (pp. 359-394). Lawrence Erlbaum Associates. the stressors were related to religious or spiritual coping

Visions: BC’s Mental Health Journal Spirituality and Recovery No. 12, Spring 2001 EXPERIENCES AND PERSPECTIVES Bridging Science and Spirit

I was undergoing. Dr. Judith Miller, a New Jersey psychol- ogist, echoes this, emphasiz- I had no previous experience ing the need for the mental with Kundalini energy or health community to “differ- mystical encounters, so had entiate between psychotic ep- became imperceptible and no way of knowing how to isodes with growth potential my hearing fell away, yet, contain or temper it safely. and those which indicate a something remained aware My mind and body were long-term mental illness.” I and lucid. overwhelmed and unpre- needed a wider, more inclu- pared for this expanded state. sive explanation than strictly Victoria he spiritual elements of This experience was, to me, I was unable to ‘regroup’ one of pathology. Maxwell Tmental illness are, at best, the embodiment of limitless without intervention. It esca- overlooked and, at worst, consciousness. The ‘I’ I knew lated into a psychosis result- Several noted physicians have dismissed as irrelevant and as myself dissolved, letting ing in hospitalization. I was conducted research and writ- delusional. The healing po- the personality and all its later admitted into Lion’s ten on this relatively new sub- tential of investigating these complexes drop away. My Gate emergency, and then to ject. Kundalini awakening, or mystical aspects though can thoughts stopped to absolute A2, their psychiatric ward. ‘spiritual emergency’ as bring a deeper understand- silence. It felt liberating, not The diagnosis: brief psychot- coined by psychiatrist, Dr. ing to mental disorders and terrifying. This initial stage ic reaction. After three more Stanislav Grof, is well docu- possibly easier recovery. It occurred over a period of an episodes of a similar nature, mented in various Eastern did for me. hour or two and lasted for a my diagnosis changed to bi- texts and mystical traditions Victoria is a further 35 hours. When I re- polar disorder (manic de- of Christianity. However, it mental health Nine years ago, I was diag- turned home, an intense en- pression). remains relatively unknown worker at the nosed as having a brief psy- ergy rose from the base of in North America. Gopi North Shore chotic reaction and then my spine to the top of my As I began my journey of re- Krishna, respected scholar Branch with rapid cycling mixed- head. This potent energy, of- covery, I realized if either and author, underwent the of CMHA, a mood bipolar disorder with ten called Kundalini, is de- the mental illness or spiritual Kundalini process himself. He freelance mild temporal lobe epilepsy. scribed in detail in Eastern aspects were ignored, the re- wrote prolifically on the sub- writer and That’s quite a psychiatric literature. Lee Sannella, psy- sults would be detrimental. It ject and initiated research. actor. Presently, mouthful no matter how fa- chiatrist, refers to it as a ‘psy- became clear that it was essen- These doctors and their col- she is working miliar you are with those chospiritual energy’ or the tial for me to incorporate both leagues stress that some forms on a play and terms. ‘energy of consciousness.’ traditional and complementa- of mental illness are strictly novel that ry approaches to healing. The that: a chemical imbalance deals with her Prior to my first psychosis, I Throughout the evening and two perspectives needed to co- which often occurs in indi- experience of was passionately seeking an- early morning hours, sensa- exist and indeed, they do. viduals with a hereditary pre- mental illness swers to fundamental spirit- tions of heat rushed through Through integrating two per- disposition and are not at all and spirituality. ual questions. After reading my body. My heart pounded. spectives, the allopathic (alter- related to a spiritual process. She can be several books, I began inten- My pulse raced. Certain ob- native healing) and esoteric In other cases, certain indi- reached at sive meditation. I sat with a jects shone with a luminous (relating to specific doctrines viduals display symptoms healthyliving2 group of students that stud- light and I was unable to or practices, spiritual in this that resemble mental disor- @hotmail.com ied the Eastern teachings of sleep. My ability to hear and case), I have reached a healthy ders, but are typical of clas- Ramana Maraharshi and taste became extremely acute. quality of life. sic spiritual experiences. For H.W.L. Poonja. Over the A deep sense of tranquility me, I believe I underwent a course of a few evenings, I and joy co-existed with this Many elements of my psy- combination of both. fell into a deep contempla- intense vital force, while choses were positive and tive state. My awareness ex- streams of insights about the transforming, yet were ig- Due to the recent influx of panded, as my sense of well- nature of reality occurred. I nored and pathologized by Eastern practices such as yoga 8 being increased. On the third remained lucid and aware the medical community from and meditation, little known night, I fell into a state of be- of what was taking place, which I sought help. I under- phenomena such as Kunda- ing I can only describe as yet had no idea what was stood some of the factors that lini awakenings and other blissful, restful and unitive. happening. It would be years characterized my psychotic spiritual “emergencies” are The physical sense of my before I would understand episodes and bipolar illness becoming more common in body dissolved, my breathing the process I was undergoing. were part of a larger process the West. When a Kundalini

Visions: BC’s Mental Health Journal Spirituality and Recovery No. 12, Spring 2001 experiences and perspectives

one that required a stay at necessary for me to heal. originally included finding Kundalini: a Sanskrit word Magnolia House, a supervised satisfying work, adequate that literally translates as care facility. Throughout each I studied under a Shaman- transportation, a suitable liv- ‘coiled up.’ A vital force of incident, I continued to expe- istic teacher, Denise Richard, ing situation and a strong so- consciousness located at rience further ontological re- for two years and studied the base of the spine that, cial circle. From this solid when activated through alizations (insights about the Rieki, massage and Qi Gong. foundation, I can revisit my yoga or meditation, makes nature of reality), unusual I took time to re-evaluate my old metaphysical ‘stomping’ union with the Divine pos- body sensations, bouts of in- definition of God and con- ground with greater discern- sible. A Kundalini experi- spired creativity and bliss, tinue to integrate the insights ment and security. ence does not signify or mudras (involuntary yogic I have. I incorporate exercise, guarantee wisdom; rather it hand postures) and I began to creativity and prayer into my I do not separate spirituality is how we integrate it into see colour. life on a daily basis. from the bipolar disorder. our life that is important. They are inextricably inter- On each occasion I was Especially paramount has woven. Incorporating Eastern crisis occurs, displaying aware when I was discon- been balancing my meta- and Western perspectives has symptoms similar to a bipo- nected from reality, yet I re- physical or spiritual concerns led me to a place of profound lar disorder or psychosis, or mained powerless at the time with the more mundane tasks comfort and freedom. They occurring simultaneously to redirect myself. Between of life. At certain phases, my remain two pillars of wisdom with a mental illness, we are each ‘psychotic’ encounter, I well-being depends on a that, when linked, allow me left to define them by our lim- endured bouts of deep de- more practical approach to to live a rich and compelling ited medical Western terms pression, hence the diagno- life. I withdraw temporarily life. It is a rewarding life that — a system, according to Dr. sis of bipolar illness. from meditation and ‘cosmic’ affords me the privilege to David Lukoff, that is quite in- questioning. Instead, I con- work, to contribute, to be cre- sensitive to the spiritual na- Those around me, except centrate on the ‘meat and ative, to love and to be loved, ture of many experiences. for a select few, saw only potatoes’ of life. Priorities like any other individual. Ours is a system that tends to negative consequences. In pathologize. Understandably contrast, I recognized that Author-Recommended Resources so: many experiences are not portions of the experiences signs of positive transforma- held benefit. With every ep- „ Greenwell, B. L. (1995). Energies of Transformation: A Guide tion, but of disease and are isode, I gained insights, more to the Kundalini Process. Shakti River Press. potentially extremely de- compassion for myself and structive. Bearing that in others and a deeper, more „ Grof, S. & Grof, C. (1989). Spiritual Emergency: When Personal mind, we still need a diagnos- loving connection to life. Al- Transformation Becomes a Crisis. J P Tarcher. tic field broad enough to though I continued to have „ Kason, Y. (2000). A Farther Shore: How Near-Death and include those occurrences intense ups and downs for Other Extraordinary Experiences Can Change Ordinary Lives. that are positive and growth- five or six more years, my re- HarperCollins. producing. lationship to them changed and improved. „ Kornfield, J. (1993). A Path with Heart: A Guide Through the Perils and Promises of Spiritual Life. Bantam Doubleday. Dr. Lukoff, with psychiatrists Frances Lu and Robert Turn- Presently, the manias are al- „ Lukoff, D. (1991). “Divine Madness: Shamanistic Initiatory er, proposed a new diagnostic most non-existent and the de- Crisis and Psychosis.” Shaman’s Drum, 22, pp. 24-29. code for the DSM-IV: V62.89 pressions are far fewer, shorter Religious or Spiritual Prob- in duration and much less se- „ Lukoff, D., Lu, F., & Turner, R. (1992). “Toward a More Culturally Sensitive DSM-IV: Psychoreligious and lems. In 1994, the recommen- vere. The surges of Kundalini Psychospiritual Problems.” Journal of Nervous and Mental dation was accepted. For the energy are subtle and non-in- Disease, 180(11), pp. 673-682. first time, spiritually-related trusive and the colours I see happenings, as well as spirit- no longer trouble me. „ Miller, J. S. (1990). “Mental Illness and Spiritual Crisis.” ual crises co-existing with Psychosocial Rehabilitation Journal, 14(2), pp. 29-47. mental illness, gained formal It’s been six years since my „ Myss, C. & Shealy, C. N. (1997). Anatomy of the Spirit: The recognition by the medical last major psychosis. Today I Seven Stages of Power and Healing. Random House. community. Having such in- regulate my own medication, formation from professionals and have since decreased the „ Sannella, L. (1992). The Kundalini Experience: Psychosis or in the medical field helped put amounts I take. I initially re- Transcendence. Integral Publications. my experience into a mean- sisted taking medication, but „ Online Guide to the Transpersonal Internet ingful context, giving my or- eventually saw the benefit. It www.virtualcs.com/tpi.html 9 deal purpose and place. helped me regain a certain level of functioning and ego „ Kundalini Resource Centre hmt.com/kundalini/index1.html Over the course of three years, strength, which allowed me to „ Spiramed (a listserv about spirituality and psychiatry) I had three more episodes that return to the psychotherapy maelstrom.stjohns.edu/archives/spiramed.html required hospitalization and and spiritual questioning

Visions: BC’s Mental Health Journal Spirituality and Recovery No. 12, Spring 2001 experiences and perspectives A New Definition of Enlightenment

Frank G. rank?” Martin said to question some thought. “I anything but that wish?” alleviate all hunger. As well, Sterle, Jr. me, staring forward guess I’d ask Him to elimi- everyone would then share Fwith a blank facial ex- nate all suffering, both phys- At that point in our discus- in the anguish of the great- pression, apparently in in- ical and non-physical.” sion, I must admit, I was est suffering possible on tense contemplation as we somewhat puzzled at Mar- Earth—that of parents who sat there at the bus stop, “Hmm.” Martin then fur- tin’s question. After all, why have lost children to violent “what would you ask for if thered his query regarding would God, I thought, not be crime. Without having to God granted you a wish?” my desires for humankind able to grant me my initial know about others’ suffer- and this planet: “But what wish but be able to grant me ing, the comfortable would “Uh,” was my initial re- would you ask for if God told any other wish? Neverthe- be afflicted while the afflict- sponse, before giving his you that you could have less, I again thought about his ed comforted. And, as a di- question. rect result of this true empathy, the miserable and I’d ask Him to allow a great starving would experience so change to occur, I finally an- much less suffering. Spirituality Through swered: I’d ask God to create a New Order in this world — There would also be great one that would definitely beauty in this New Order; Trial and Error find much favour with the because the privileged, sud- miserable and disadvantaged denly experiencing their fair Paul his is an article written with the purpose of explaining of this life. share of Earthly suffering, Macnaughton Thow faith and a healthy spirituality have brought im- could alleviate their empath- provement or recovery into my life. In this New Order, otherwise ic suffering by feeding and fortunate and healthy people nursing the miserable. Thus That being said, let me clarify one thing. Although I am a would experience the unde- the privileged would make person of confessed religious faith, adhering to a set of tradi- served suffering of fellow the greatest effort possible to tional orthodox beliefs, my definition of faith is somewhat human beings and their an- help their fellow human be- different from just holding a set of beliefs. imals — suffering that is all ings and animals. too prevalent in this world. Paul lives in Faith for me is this: not being afraid to try and make mis- This forced empathy would With the New Order, obvi- Kitchener, takes, and not being afraid of stating and acting upon what then compel the former to do ously people would not get Ontario. you believe, if you feel it is important to do and say so. My their utmost to make life as an ounce of satisfaction from faith really was the primary reason why I first ended up in pleasant as possible for all. others’ misfortunes. Indeed, the hospital. It was a primary reason why I stayed there al- quite the contrary: people in most five months the first time, and three months after that. For, in this New Order, all fact would suffer from oth- suffering would be shared by ers’ bad luck. No more would In my mind, I have resolved that I ended up in hospital not all, and therefore those one person experience much only because I was ill, but because I believed what I believed who’d otherwise endure joy and euphoria while an- and refused to deny my beliefs. So one could say that faith much more than their fair other agonized with much actually was detrimental to my well-being. share of suffering suddenly misfortune and misery — all would have much of their pleasures and pains would be What I can see now is that beliefs can change and modify or burden lifted from them. shared or, one could say, bal- even be radically altered, but exercising courage to act in And thus the strong motive anced out. accordance with what you believe is crucial and essential to for all to do their best to al- maturity, personal growth and healing. Acting in accordance leviate as much worldly suf- “Really,” I said to Martin, in to what I believed caused me to make a number of grave fering as possible — not only closing my speech, “how mistakes and lead to a great deal of suffering. However, it for selfish reasons, but also could any human being ask was the means to discovery of a more mature and balanced because they, the fortunate for anything else while view of God, myself, and the world. and healthy people, would there’s so much unfair and truly understand, and phys- undeserved suffering occur- 10 I believe that unless one commits oneself and acts in accord- ically feel, the tragic suffer- ring in this world?” ance with that commitment, it’s impossible to arrive in a place ing of others. of really being comfortable with yourself and what you be- “Yeah,” he replied, “so much lieve. For knowledge to really be knowledge and faith to really For example, universal stom- suffering.” be faith, it must be arrived at through trial and error. If it is ach pains would compel the not, it remains, at least to you, only a theory or a dogma. well-fed to do their utmost to

Visions: BC’s Mental Health Journal Spirituality and Recovery No. 12, Spring 2001 experiences and perspectives Facing the Darkness: A Contemplative Life hose of us with a men- sode.” Or, “The only reason I ing alone — a fulfilling and to wait, and wait, and wait, Nan Dickie tal illness have a great need spirituality is because I welcome state at that time — for the torment to recede. It Tdeal of darkness to face have an illness, and the only as we search for meaning and seems at those times I can during our lives. The darkness time I need to call on it is when purpose in our lives. Yet when “do” nothing at all but wait. often comes abruptly and I have an episode.” Or, “God the illness is active, we may During these times I take may remain a long time. We wasn’t around for my last ep- dread being alone, fearing the comfort from passages such each need to discover our per- isode or it wouldn’t have been horrible sense of isolation that as the ones featured in the sonal way of dealing with so painful and long.” Spiritu- often accompanies it. This is a box below: these frightening times. ality is not “insurance” that we strange, but real, irony. buy in the hope of avoiding “I said to my soul, be still and wait... The support of family, friends further episodes. It isn’t meant One may protest that inner So the darkness shall be the light, and medical professionals for just a segment of our lives. life for someone with a men- and the stillness the dancing.” is crucial for us. Medication Spirituality is holistic and all- tal illness may not be pro- and therapy are important. encompassing. ductive because we seem to (T.S. Eliot) But while these are essential, spend so much time “inside for most of us they offer only Spiritual pursuit takes on our heads” and alone, feel- “Leave a little fallow corner in your partial solutions because the many forms, from active ad- ing isolated, when we are ill. heart ready for any seed the wind symptoms and side-effects herence to the tenets of a Why go for more? Part of the may bring.” (Amiel) of our illnesses are often so specific faith, to the quiet answer lies in the fact that overpowering and over- commitment to a contem- when we are well, we absorb “Waiting patiently in expectation is whelming that we may be plative life. I have explored richness through our spirit- the foundation of the spiritual life.” temporarily crippled by many diverse paths, and have ual pursuit and discover (Simone Weil) them. So we turn to additional found contemplative living to what we need for when we avenues, one of which is be particularly helpful to my are ill. When we are unwell, “In the midst of winter, I finally spirituality. needs and circumstances this richness percolates with- learned that there was in me an over the years. in and through us without Many of us are drawn to one our conscious input, there- invincible summer.” (Albert Camus) or more spiritual paths over What is “contemplative liv- by offering some relief and the course of our lives. For ing”? It is the turning inward comfort for the darkest times. “What is required of us is that we some people, it is a life-long for sustenance, guidance and Indeed, this richness, which love the difficult, and learn to deal daily quest for solace and sup- rest. It may take the form of reminds us that we are loved with it. In the difficult are the port and an attempt to under- prayer or meditation. It may and that we are worthy hu- friendly forces, the hands that stand and find meaning in a or may not presume a high- man beings, may well be work on us.” (Rainer Maria Rilke) life that includes painful in- er being. It may include what keeps us alive at the terruptions from health. reading sacred or other in- most desolate times. Some people may limit their spirational writings. It may Living contemplatively does Nan is a spiritual quest to seeking a involve focused study of reli- We may not be able to carry not remove the pain of men- Vancouver lifeline only when they are ill. gious texts. It may include out our spiritual practice tal illness, but it can help writer. Her book, There are many spiritual writing such as journaling, when we are ill, but remark- make that pain bearable. It A Map for the choices that lie in between essay- or poetry-writing. ably it does have a positive requires few financial re- Journey: Living those two. In whatever event, effect on us, and we often sources, and doesn’t require Meaningfully as we get battered, tossed For a person with a mental ill- grow in some even minute being with others when do- with Recurring about and crushed by an ep- ness, the obligations of inner way through our exile from ing so is too difficult. It’s ac- Depression will isode, if we have a commit- (contemplative) spiritual healthy life. cessible to everyone (through be published ment to spiritual life, we may practice may be composed of libraries, for instance, or a this year by discover over time that we the very things we may dread A great benefit to me of liv- quiet corner in your room, America House have a groundedness, an in- the most during an episode. ing contemplatively is that I or a secluded park bench). Publishers. ner home, a place to return When we are well, we seek to discover passages in reli- to when we are well. experience life deeply, while gious, spiritual or inspira- The contemplative life is not 11 during an episode we may be tional books that help me “the” spiritual answer for all We must be careful that we lost in the grip of depression survive the agonizing breaks of us with mental illnesses, don’t try to bargain with our that we also experience deep- in my life. One of the most but it takes its place beside the spirituality. “If I pray, God will ly. When we are well, we must difficult aspects of living other practices that give us spare me from another epi- spend a good deal of time be- through an episode is having guidance, comfort and rest.

Visions: BC’s Mental Health Journal Spirituality and Recovery No. 12, Spring 2001 experiences and perspectives Daring to Hope Noreen he subject of spirituality and recovery is one that inter- In my commitment to balance and maintaining a sense of Burton ests me immensely because I have actively experienced control, I changed my diet to a more healthy one and began Tit. I had a breakdown in 1992, followed by a diagnosis of to take vitamins and herbs known for their positive effects schizoaffective disorder. What came after was six years of re- on the mind. Then one day I read in a scientific journal that current hospitalizations for both profound depressions and de- exercise could create new neural pathways in the brain. Did lusions. I spent years on antidepressant and antipsychotic I dare hope? Despite and because of a constant heavy feeling medications as well as mood stabilizers; even though I am not in my head that I couldn’t shake, I started an aerobic pro- on them anymore, I am thankful for having them at a time in my gram at the gym. This was really hard and I felt worse in- life when I really needed them. stead of better at first and I even quit once, but I went back.

Noreen I have been both medication- and symptom-free for several On another occasion I read that scientists are now discover- co-facilitates a years now. I know the prognosis for recovery from such a ing that our thoughts can actually affect us on a cellular lev- spirituality group serious diagnosis is uncommon and this is the reason why I el, so I began to listen to positive tapes and music and read for people with feel so compelled to tell my story. I can’t help but feel that uplifting material. Unwittingly, I had begun charting a course mental illness in since I’ve come full circle with this illness that there must be toward health that would have been impossible without my Abbotsford. others that can do it too. Will I relapse in the future? That spirituality figuring very heavily into that equation. None- may happen. I have no assurances of tomorrow, but then who theless, even though I was actively paying attention to all really does? What I want to relate is how integral my spirit- aspects of my health and keeping them in balance, I did not uality has been to bringing me to the improve overnight. I often still found myself waiting on God recovery that I am so grateful for to- in the darkness, sometimes just waiting in the darkness, the day. Without it I don’t think I would course of my illness relatively unchanged. have had any hope to sustain me through the darkness. Then the day came, when what I reflect on today as being the Below is a verse of a poem by real turning point. It is the day that I made the distinction be- Leonard Cohen that I hope One of the first things I did to help my- tween healing and cure and found a sense of real peace and may encourage you when you self cope with my mental illness was acceptance for my life. I accepted, and I mean really accepted, are tempted to get down on join a support group that I later came the fact that I might never be outwardly cured but that through yourself because of your to co-facilitate. The acceptance, en- Christ, I could have an inner healing. Changing my focus from illness. — Noreen couragement and information I found one of control to one of surrender is the shift I needed to open here helped to remind me to focus on the floodgates to recovery. I started to see faith as more of an Ring the bells that still can ring what I could control and not dwell on attitude of heart than the impossible mental effort it had be- Forget your perfect offering what I could not. This group did much come. Just this simple change of focus provided the new vision There is a crack in everything to help me nurture the strength of my that I have come to acquaint so intimately with healing. That’s how the light gets in. spirit to shield me during my sudden, recurrent relapses. It did this by keep- The Christian path has been my spiritual path to recovery. At ing me connected in the face of the the darkest times it led only to a renewed ability to find beauty overwhelming detachment and hope- in a moment, because the illness had submerged so much of lessness that characterized my disease. the rest of my time in pain. When things got better, it led me to a deeper sense of meaning and significance than I might ever What has come to ring more and more true to me throughout have truly experienced without the challenge the illness pro- the course of my life is that we are all a unique combination of vided. Eventually it even helped me bypass the oppressive in- physical, emotional, mental and spiritual. To ignore any one fluence of stigma that seemed to come at me everywhere in of these aspects of ourselves is to compromise our sense of society. Even so, it was a difficult course to take and I wouldn’t wholeness or health. If you are reading this article right now want to go back through it, even though it helped me emerge struggling with a psychological disorder and hoping to find a with new eyes and an empathetic heart for people in pain. The key to unlock the darkness, the best I can do is offer you the Bible says, “Blessed is the heart that gets broken but keeps hold- one that worked for me. It is a commitment to balance. I know ing on for a new day, for that’s what it means to live by faith.” it is difficult to achieve balance when you’re ill. I experienced Keep holding on for a new day. Dare to hope. many times when prayer went dry and God went missing, but it is at these times of intense darkness that the spirituality or Even if you feel that all you have to offer in grappling with 12 faith that we have invested in can help us the most. Words that spirit in your life is brokenness and doubt, don’t give up. helped me during one such time were “There is no such thing Dare to hope. God sees beauty in ashes. God can make some- as false hope but there is such a thing as false no hope.” For me, thing beautiful of your life. It’s my prayer that something in paying attention to my spiritual needs brought me the neces- my story helps anyone struggling as I was to get back in touch sary peace to put me on a path to wholeness and health. I have with the healing power of spirit in your life and to ultimately come to see very little difference between the two. make you stronger in the broken places.

Visions: BC’s Mental Health Journal Spirituality and Recovery No. 12, Spring 2001 experiences and perspectives poetry Spiritual Recovery: THE KEY TO FREEDOM My Experience God has the blueprints – I hold the key. The foundation is solid, FEBRUARY 2001 — The last There is intellectual recovery, Linda no matter how many cracks in the ceiling. seven weeks have been one but more importantly, per- Walker I had to start all over again, and it was hard of the most confusing and haps, is spiritual recovery. I work, but friends helped me raise painful periods I have had in am trying to explain the “di- the roofbeams, one by one. my life thus far. vine” part of recovery that has led me to some form of At times there were storms that wrecked The diagnosis, bipolar affec- mental health or wellness. all my progress, and tive disorder, was assigned to This recovery, to me, involves I had to start over. me about fourteen years ago, God’s Spirit somehow in- I found solace in my faith, knowing after I had come out of a fused with my own spirit. It Linda that I was not alone, coma due to a severe brain has required me to be open is a Board that there were others injury incurred in a head-on to people caring for me. My Member of who believed. car accident. This diagnosis church family and friends CMHA BC has caused me enough diffi- are caring for me, and I have Division. I prayed for good weather culty since that time with the learned that I must allow like a fisherman, that expected, not-so-unusual them to do that. My husband, the clouds would give way experiences of stigma and my children, and my grand- to sunshine. other obstacles that tried to children, each in their own prevent me from contribut- special way, care for me. And mostly I stand alone ing something meaningful to Many dear souls have been in my house, the world with my life. There praying for my mental and with my animals. have been many times that I emotional needs. I believe have cried out in anger to that God has loved me In the morning I rise God, asking “why? … why through people. When I have to meet the day’s challenge did this have to happen to been unable to talk to God, and I think I am well me?” My vocational plans, to pray, I know that God is as long as I keep trying my responsibilities to my big still with me. to chase the dark away. Brady Bunch-like family were all thrown into absolute The last seven weeks of be- At church I find peace chaos. ing hypo-manic and de- and fellowship, and pressed at the same time, harmony in the music. In the middle of a major, ma- what is called a “mixed And I am comforted by the knowledge that jor crisis, the answer (from state,” has felt like a living if I fall God I believe) came. The hell at times. Most of the others will come to my side, plans which I had made for time, I think I’m going to get and help me find the faith my life were to be realized in through this. My psychiatrist to rise again. a better way … God’s way. says it won’t last. My hus- My life was in His hands all band says it won’t last. The God’s design is in the blueprint along. It took time for me to Bible says somewhere that intricate as a snowflake come to understand how I “this too shall pass.” Recov- but I hold the key – would be enabled to more ery is so slow sometimes. But that opens the door to freedom. fully live as one who seeks to I’m going to make it. There live like Jesus. is so much living left to do!! — Katherine Bryson With God’s love and strength, I think that I have begun I am on this road of RECOV- the process of my “recovery.” ERY. Thanks be to God!

Our next issue of Visions will explore issues related to EMPLOYMENT for people with 13 mental illness. If you have a story (positive or negative) about finding and maintaining work, workplace supports and/or barriers, and issues around disclosure and discrimi- nation, we’d love to hear from you. Call Eric Macnaughton, Visions Editor, at (604) 688- 3234 or toll-free at 1-800-555-8222, or e-mail him at [email protected]

Visions: BC’s Mental Health Journal Spirituality and Recovery No. 12, Spring 2001 experiences and perspectives A Dialogue on Spirituality and the Stigma Surrounding Suicide

Jenny rom the alchemist’s in- choice to die, and families are to quiet numerous doubts of losing a loved one to natural Simpson famous potion in Romeo often absorbed in the question how others would react to my causes. Teachers and students Fand Juliet, to the shame of ‘why’ for years to come. own death. at my school avoided me and awe that surrounded Survivors, especially children like the plague. Our in-laws Kurt Cobain’s death, suicide and youth, often feel a tre- I was aware that my death blamed my mother, myself, my has at once been plagued mendous amount of guilt and could plant the seed of suicide brother and sister for their loss. with stigma and romanti- may also learn that suicide in another person’s mind, and A legal battle ensued for his cized for centuries. Only by is an “option,” despite their that was my only concern in possessions. understanding the reasons overwhelming feelings of loss my self-destructive state. Why Jenny is a staff behind suicide, accepting and despair. These feelings do would someone endure what Everyday life was difficult. member of those who have made at- nothing but perpetuate the I have? In the wake of the loss We ended up burying a lot CMHA BC tempts, and forgiving those cycle. It is only through edu- [of my stepfather], I ignored of friends and family due to Division. who have committed suicide cation, early intervention, all kinds of counselling, reli- our inability to cope with the can we truly combat its pres- and the alleviation of socie- gion and any other offered loss. We grew up in Calgary, ence in our society. ty’s stigma of suicide that remedies. I struggled to return and since then our family has this cycle can be prevented. to a normal life. I don’t know been split up and quite no- Suicide remained against the if doing this has contributed madic. We rarely speak of it law until 1972 and is still To discuss this topic further, to my downfall, but the rest of within our family. And out of considered a matter for po- I have asked a close friend, my family all reacted differ- fear — or reluctance of be- lice investigation: these facts Dave, to talk about his own ently. My mother rediscovered ing spurned by further peo- clearly demonstrate modern struggles with depression her native aboriginal culture, ple — it’s a topic that’s left society’s intolerance of the and suicidal behaviour and and thrived, after unsuccess- closed. It only brings sympa- final act in one’s descent into the experiences of his fami- ful treatments of hospitaliza- thy and scrutiny. the lonely world of mental ly’s which lost a father and tion and medication. My illness. husband to suicide almost brother was sent to a home for I believe most people think of ten years ago. the treatment of traumatized suicide as a way out for those Spiritually, we are taught to youth. Despite some youth who are experiencing a “dif- love one another equally, Jenny: “As a survivor of clin- crime, and some time served, ficult time.” Others see it as never judging anyone, yet su- ical depression and several he has also been fine. My little honourable and noble [some icide remains one of the most suicide attempts do you sister was only nine when this Asian cultures and the Inu- stigmatized acts in our socie- think that your earlier loss tragedy occurred, and under- it], or tragic like a mass ‘cult ty. It is considered a sin in had a role in your own at- went some counselling. Her suicide’, or the “in thing” as Christian doctrines, and often tempts at suicide? Has any youth gave her a great deal of with Kurt Cobain’s suicide in cloaked in shame and disap- form of spirituality or reli- strength. It seemed the only 1994. I see it as an end to pointment rather than ac- gion helped you through roadblocks in her life were mental illness [depression]. ceptance and forgiveness. these losses and roadblocks?” expected ones: adolescence It’s not cowardice, or selfish- Most Christian religions re- and boys. She would be the ness. It’s an epidemic that’s gard suicide as a strike against Dave: “My loss occurred at a only one left unscarred as far indifferent to the public, or God because taking one’s own young age [14], so it was my as I can see.” religion, at large. life is seen as supplanting a initial first-hand experience power only God should have with suicide. I think I learned Jenny: “As a survivor of a par- I also feel that depression is over life and death. a lot about suicide then. I ent’s suicide, what have been triggered when someone didn’t really mourn my step- your experiences in dealing feels they do not meet the Because these two pillars of father: it’s almost as if I with the stigma associated standards set by society in suicideour society, religion and the accepted and understood su- with suicide? How do your numerous aspects. Those af- law, regard suicide as ‘taboo,’ icide as an option. When it views measure up to public fected by depression, I feel, those who have lost someone came to my own attempts, I perception, as evidenced by are extremely sensitive to so- 14 to suicide, or may be losing reflected on my earlier loss. I the law, religion or other com- ciety at large, and alienated someone to suicide, have knew first hand that it would munity authorities?” from it altogether.” great difficulty acknowledg- be difficult for those who sur- ing the nature of that loss. Yet vived me, but I also knew that Dave: “My family and I had a Jenny: When Dave was go- beneath the surface, suicide is eventually everyone would difficult time coping with peo- ing through his depression someone exercising their move on. My loss helped me ple, more so than a family and suicidal feelings and

Visions: BC’s Mental Health Journal Spirituality and Recovery No. 12, Spring 2001 experiences and perspectives attempts, I learned a great going through. My friends one should be aware of them; minded. I find being in a fa- deal about the internal feel- were really supportive, and I then it wouldn’t be a taboo miliar environment with fa- ings associated with suicide, am thankful everyday that subject. This would lead to miliar people keeps me depression and grief. When I they were there for me. I intervention long before an- grounded. I try to maintain was 13, my brother was don’t know if I would have yone steps on the ledge or morals and ethics; as long as slowly dying of AIDS, and I made it without them. Some picks up a blade. It is an ill- I know I am living a balanced remember visiting him at the were angry that I was suffer- ness. It can be cured! life, I feel good. Considera- hospital thinking to myself ing, but most understood that tion for me and others is how lucky I was to see him I had to help, and that Dave People who are suicidal need what keeps me grounded.” for the afternoon; it was as if was ill and suffering and not to feel more comfortable to he was visiting from heaven. to blame, but also a victim. seek treatment. Instead, Jenny: I remember when Dave I cherished those moments many people take their own came home from the church because they could have been Jenny: “Have spiritual or re- lives without so much of a service he was so proud that his last. ligious views affected your whisper for help. Sadly many he talked to a bunch of stran- STIGMAviews concerning suicide of the people who do take it gers about what he was going The same feelings came to me and depression?” upon themselves to seek through. I was mad that he when I visited Dave in the treatment are turned away couldn’t see this was a ‘quick hospital, and when he was Dave: “I recall the service we by hospitals or given drugs fix’ no less dangerous than any out and we did things — I had for our stepfather. The by doctors who don’t under- other drug or mood lifter. He had a sense of wanting to minister referred to his sui- stand the psychology of had decided that it was God make them last forever. cide as ‘an end to inner suf- mental illness. Sometimes it’s who was missing from his life, There were many other feel- fering.’ That actually gave me a no-win situation for peo- and that since he had sinned, ings: frustration, anger, re- some comfort. But as a non- ple with depression. One of he must now repent. I tried to sentment, fear and the practicing Christian, reli- the greatest roadblocks of comfort him saying that he overwhelming need to hang gion, oddly enough comes to suicide and depression is the hadn’t sinned; he was suffer- on to him, to save him. I the forefront during depres- natural tendency to segregate ing and he was doing the best wasn’t ready for him to leave sion. At that point, I was one’s self from people who he could. What he really need- this world and enter the next. hoping that religion would are in a healthier, ‘normal’ ed was compassion and I think improve things for me. How- state of mind. the church gave him that. I always tried to balance my ever, I only end up question- feelings of gratitude for see- ing the genuineness of People are ashamed to admit I think a strong sense of spir- ing him with my negative religion and the strength and they are suicidal out of fear ituality is a fundamental way feelings. There were definite- validity of my faith, result- of rejection, unless it is a cry to combat mental illness as ly moments where I felt alone ing in further frustration. for help. Otherwise, at that long as you understand that and helpless. Those trips on point, suicide is welcomed, you are ultimately responsi- the bus to see him were the During the times I wanted to embraced, by individuals ble for yourself. We all need worst; I never knew what I end it all, very little mattered. who are too far gone in their to believe in something, but would find, and it’s hard to Brief thoughts of the possi- depression.” it’s the confidence that we hide despair, fear and sad- ble afterlife were dismissed. have the power to choose that ness of that magnitude from Religion made no difference. Jenny: “Do you think that belief that ultimately saves us. strangers. I felt as isolated as If I were to be punished in the spirituality, outside the con- he did, and I think it was afterlife for what I did [sui- ventional context, has or could I believe that I have found Dave I needed the most dur- cide], why did I have to suffer help you in your struggles?” some areas of ‘spirituality’ ing those times. so much in this life?” that are helpful. I am very Dave: “I was well received by headstrong and independent As for others’ stigma, I never Jenny: “How do you think the the Church during my de- in my thought process, so it’s knew the health care system stigma of suicide could be al- pression. They were very wel- hard to find something I can lacked so much compassion leviated? How do you think coming. Their solution is that give myself wholeheartedly until we started going to the stigma — be it religiously- you have to give yourself up; to, but I believe that my love hospital on a regular basis. based or not — has affected after a while I began to ques- of people, the environment, The Emergency teams were you and your views of suicide? tion their sincerity. They of- and my optimism will carry the worst: they were rude, Your health? Your loss?” fered scripture, yet they didn’t me through. Strength builds unsympathetic, and often ask me about me. They tried on experience, and I believe I put him in a room off to the Dave: “The stigma that sur- to explain my situation to me, have had a great deal of ex- 15 side, with no supervision or rounds suicide could be rather than listen. periences to draw strength counsellor to discuss things greatly alleviated if people from. Family and friends who with. It resembled a jail hold- were better informed and My personal spirituality is have supported me through- ing cell. I felt he was being educated about the causes that I value stability. I’m not out everything are a definite punished for what he was and signs of suicide. Every- an atheist, but rather, open- asset. I thank them.

Visions: BC’s Mental Health Journal Spirituality and Recovery No. 12, Spring 2001 experiences and perspectives Lessons of Faith for a Family Grieving a Son’s Suicide: Remembering Lorne Unger

The Unger enry and Luella Andrée Eve Faucher with his younger cousins as Family Unger experienced Santa’s helpers, or just in cas- Ha terrible loss when ual conversation. Oh yes, he their son Lorne took his life liked nice things: good food, as result of the suffering nice clothes, and pretty caused by his mental illness. girls… On several occasions, The Ungers were asked to during the past number of share their story with Visions years, Lorne volunteered that and talk about the role of it was very difficult not to faith and spiritual communi- make mistakes in life, but to ty in dealing with their grief. virtually re-state his own Instead of being interviewed, During his third year at UBC the minister had stated that, words he said: “The Lord is the family chose to submit Lorne was struck by an ill- sometimes life was good and my Redeemer. I have assur- the text of Lorne’s Memorial ness: manic depression. He sometimes life was rocky. In ance of eternal life.”… Service held on July 17, 1999, suffered many losses, but his telling Luella about the min- at the Mennonite Bakerview loving and care-free person- ister’s words, Lorne had We say our earthly good-byes Mennonite Brethren Church ality remained and God sus- made the solemn observation to Lorne, that great big teddy in Abbotsford. Tributes by tained him in his faith. Two that the minister’s words de- bear. We recognize, with sad- friends and family, which years ago, he gave us a card scribed his life, with the in- ness, the diminishments that have been excerpted below, that said: This verse from the ference, as I understand it, befell him. But we celebrate relate memories of Lorne’s Bible has helped me keep that Lorne’s life was more of- his wonderful human quali- life, his struggle with mental faith in God: “For God so ten rocky than good. ties and Lorne’s expressed be- illness, and the spirituality loved the world that He gave lief in his redemption. that sustained him. They His only Son, that whoever I believe it is no disservice to also talk about the meaning believes in Him shall not per- Lorne to say that the second From a Tribute by through their faith that the ish but have eternal life.” half of his 37 years on earth Lorne’s Sister: family has gained from his (John 3:16) … was relentlessly difficult. The Ardythe Taylor life and their own struggles wee patch of ground allot- to make sense of his loss. And so, today, we want to give ted to him was mostly rocky When we learned of Lorne’s thanks to the Father of our soil. It didn’t allow him to death on Tuesday night, my From the Obituary Lord Jesus Christ, the merci- flourish. He graduated from husband Gary and I shared a ful Father: “That He is the God the University of BC but was prayer together with our two Our son, Lorne Edward, of all comfort, Who comforts unable to significantly utilize children, Katie and Michael. passed away suddenly July us in our sorrows, so we can that attainment. … The nev- Our 9 year old Katie prayed, 13th. He was born on July 5, be a comfort to others in their er-ending parade of treat- “Dear God, thank you for 1962. Apart from three years sorrows.” (2 Cor. 1:3-4 ). ments and medications so Uncle Lorne’s life. Thank you in Nigeria, he grew up and often severely restricted for what he taught us. He went to school in Abbotsford. From a Tribute by his ability to communicate taught us to be tender.”… He played cello and piano Lorne’s Uncle: — or to comprehend. and loved sports, excelling in Ed Suderman How is one taught tender- tennis. After high school, he However, despite the wee ness? Not necessarily from the attended and graduated Last Sunday, Lorne attended patch of rocky soil available strong and powerful. No. God from the University of Brit- a Church Service, at a church to him during his adult life, chooses the weak of this ish Columbia. He was a very near his residence and later he displayed some wonderful world. Some years ago I at- social person who loved to be told his mother Luella about human qualities…He showed tended a retreat given for 16 with people. Early in life, the service. He told his moth- genuine warmth towards L’Arche, a community found- Lorne made a personal com- er that the minister had others, and his extended ed for the care of those who mitment to Christ, was bap- spoken about the parable of family…Lorne freely gave the live with weakness and suf- tized and became a member the sower: about the good time of day to his younger fering. Excerpts from a med- of the Bakerview Mennon- soil and the rocky soil. In cousins — whether in Christ- itation given capture the spirit ite Brethren Church. seeking to apply the parable, mas skits or playing Santa, of what Lorne lived and

Visions: BC’s Mental Health Journal Spirituality and Recovery No. 12, Spring 2001 experiences and perspectives has given witness to: him prior to his illness and during the years of struggle “I come today in weakness as and pain. My memories span Pain, Depression a child filled with hope that both parts of his life. As God, who loved the weak, who youngsters, we spent hours Himself becomes the weakest building forts, wearing and Spirituality: among us will empower us dress-up clothes and acting today to celebrate His tender- out stories and songs. Lorne An Interview ness and His mercy. enjoyed a twinkling sense of humour, often imitating the Visions talked to Mrs. Lenie Vogts about her spirituality and I come today in weakness actor Peter Sellers in his how it helps her deal with chronic pain, and with the de- unable to express the hidden role as Inspector Clouseau. pression which comes on as a result of the pain. cry of so many hearts Lorne’s music studies at UBC bruised by weakness, with- overlapped with mine by one Visions: Can you explain how your depression and pain out words, to express the year and we played together are related? unbearable hardship found in a string quartet. along the way. When you’re in constant pain, the body screams for some Lorne had a gentleness with help, and eventually the depression comes, because you hit a We know that the university children and my husband Pat stone wall, because they can only help you so far and no fur- does not choose the weak, and I have many memories ther. You find a way to cope with it, and my own way of business does not choose the in our minds of Uncle Lorne coping is to keep my hands busy, and keeping my mind off it, weak, the world does not reading to our boys as they doing needle work, reading … choose the weak, often there sat on his knee — Lorne ei- are no schools, no jobs, no ther wearing his sunglasses How does the spirituality come in? homes, no friends… or with them strung around his neck. Lorne loved his If it wouldn’t be for my spiritual background — I come from For some of us, this is the dai- shades!… ly reality… For some of us, a good Christian upbringing — I would have caved in long ago. I was never depressed [enough] to cause a mental state the future, fear… For some Through the years of Lorne’s [e.g., psychosis]. It’s just a don’t care attitude you get, but I among us, the shadows dark- illness we have been drawn always had help [from the mental health system] in time to ening our path…This is our together as a family … learn- get me over the worst days. And by using prayer and my faith, daily pilgrimage. ing what it means to become that keeps me going. vulnerable; learning what it What are we to take with us means to forgive and be for- Even then, you pray and you pray and there’s no answer. And from this celebration, this given; learning about hope in that’s where the real faith comes in, to live day by day. Every celebration, this time of times of despair and courage morning I say “Good Lord, let’s face another day”…Sometimes gathering, of rejoicing and in times of pain. prayer? A stone rejected by my fear of living with pain is greater than dying. That’s where faith helps you deal with one day at a time. There may be the builders which has be- Because of Lorne, we have easier days ahead. It always comes back to faith and [telling come the cornerstone…” been given a glimpse of God’s yourself] “Hang in there. Hang in there”… merciful care and compas- And so today, in celebration of sion. We have also been con- I’ve had the pain now for a good twenty years. The first doc- Lorne’s life, I thank God for fronted with a hard truth — tor I saw said “It’s all in your head.” I even had exploratory Lorne. I thank God for using that God promises us a life in surgery, and they didn’t know what it was then. Two years Lorne’s weakness, struggles which we increasingly have to ago I was in the St. Paul’s Pain Clinic and from then on I and suffering to teach us ten- stretch out our hands and be really got help. But medication and treatment don’t do it all. derness. I thank God for led to places where we would Lorne’s gracious and loving rather not go. Through Lorne, With pain and depression it’s a vicious cycle, the pain comes spirit which touched our however, we have also been and the depression sets in, which makes the pain worse, so hearts and helped us to under- reminded of God’s unfailing you have to find some other ways of breaking that cycle. Along stand the preciousness of our promises: His intimate com- with the prayer, it’s a matter of always keeping busy. With relationships with each other. fort, His sustaining strength my needlework, it’s the counting stitches which keeps my and His constant presence mind off the pain. I say to God, maybe I’m not praying ver- that is with us every step of From a Tribute by bally, but as I say about my work, every stitch is a prayer, and 17 the way. Lorne’s Sister: every mistake is a pearl of pain. Like the Buddhist Monks Myrna Coleman and their prayer flags. For these gifts and for the life As a part of Lorne’s family, I of our brother, we are very had the privilege of knowing thankful.

Visions: BC’s Mental Health Journal Spirituality and Recovery No. 12, Spring 2001 experiences and perspectives Spirituality and Mental Illness: The Changing Perspective of one Father

Dan E. t was about twelve years ago that I had a very discomforting permitted that to happen, He is a monster and my prayers Weisburd Iconversation about a subject that had begun to fill up most are wasted. I will never pray again. Nothing in the universe is of my waking moments and even bring on some very compli- safe. Nothing makes sense.” Instead of experiencing my grand- cated nightmares. “For me it has been a spiritual journey,” Jay pa’s anger, which I anticipated, I got a hug. “So many lessons Excerpted Mahler had said, very matter-of-factly as we walked to a meet- in life, Daniel. Don’t close doors. Shut nothing out.”… with permission ing and talked about mental illness. “Regardless of what any- from the one else chooses to call it, that’s what it’s been for me.” At home in my study a few days after my conversation with Jay, Publisher’s Note I rummaged through an old notebook where I had recorded a to a special issue The remark incensed me. Certainly he had the right to hold his few Frankl quotes. “There is nothing in the world, I venture to on spirituality for personal illness in any way he chose, but somehow calling it a say, that would so effectively help one to survive even the worst “The Journal,” spiritual journey seemed to me to diminish the profoundly dis- conditions as the knowledge that there is meaning to one’s life.” the publication abling tragedy that I had witnessed engulfing one of my chil- And “We must never forget that we may also find meaning in of the California dren and in which I saw no spiritual connection whatsoever. life even when confronted with a hopeless situation.” Alliance for the Mentally Ill “You must have something very different than what David Would a severe and persistent mental disorder qualify as a (Vol. 8, No. 4). has, Jay. Illness, disorder, disease, disability — all seem to de- hopeless situation? Was the search for meaning a spiritual The writer of this fine what he’s got. But, no way can I say that what is assault- journey?…Definitely a spiritual journey! Good for you, Jay. piece is the Editor ing my son’s ability to stay alive and function with some level Today, at long last, Jay’s pursuit and Frankl’s words and Dav- and Publisher of of independence …could qualify as a ‘spiritual journey.’” My id’s suffering and Grandpa’s hug and my own crisis of faith the publication retort was loaded with disparaging intent, as I challenged all converge on slow learner me… as well as a father him to explain, to my satisfaction, the justification for what of a son with he had just said. To most of us who care about someone diagnosed with one of schizophrenia. the major mental illnesses, “hopeless” may be too powerful and “One doesn’t nullify the other, Dan,” was his answer. “The whole absolute a word. Medications, after all, have gotten significantly medical vocabulary to describe what has hit us brings with it a safer and more effective, and even better ones will soon be avail- new set of conflicts and disturbances that they [in the medical able. Still… no responsible authority speaks that best of all pos- Further profession] don’t address …But as they go through trial and sible words: “cure.” Most of us who care and support, become information error, looking to see if anything they have to offer works at all to engaged in the struggle to improve the quality of life and the about The control your symptoms, it doesn’t take a genius to realize that opportunity for satisfaction and camaraderie for our ill loved Journal can they haven’t got the answers…I don’t say medications can’t help, ones. And more than a few, I imagine, will begin to encourage be found by or that treatments don’t have value. But, what I do say is that my the recognition that they are on a spiritual journey… phoning (916) being aware that I’m on a spiritual journey empowers me to 567-0163. deal with other enormous parts of the puzzle! The big, human “I am more than the sum of my symptoms, Dad,” my son Dav- Additional ‘spiritual’ questions, Dan! Why is this happening to me? Will I id once said to me as I watched him ripping pages from a dog- articles from ever be the same again? Is there a place for me in this world? eared college textbook and putting them atop the glowing coals the issue on Can my experience of life be made livable? If I can’t be cured, in our Weber barbecue. He saw my look of concern about what spirituality can can I be recovering…even somewhat? Has my God abandoned he was doing, and he smiled. “It’s only Jean Paul Sartre, and I be found on me? Bottom line is, as a victim of whatever the current docs call know more existentialism than anyone will ever need. Believe the web at whatever it is they see that we have, we who have it have to me, I know the world is an absurd place! You should see what www.mhsource. wonder whether what remains constitutes a life worth living. it looks like in my mind.” He laughed. I did not. com/hy/ That’s my spiritual journey, Dan. That wondering. That’s my index84.html search. That’s something I must do!” “When the voices have you totally confused and you can’t trust Back issues are your grasp on reality, and all you see around you are people available for Back in my motel that night, at the state capitol, I brooded with mental illness and ‘normal’ people absorbed in triviali- $7-$10, plus about our exchange. There were all kinds of important truths ties and inconsequential things that dictate their lives, what shipping. in what Jay had tried to get me to understand and endorse. It happens to your understanding of God — the Creator?” brought to mind a powerful book I had read back in the mid- 18 1960’s, Man’s Search for Meaning by Vicktor Frankl… He “Good question, Dave,” was my feeble response. He was on a had spoken to a core issue in my own life and the deep disap- spiritual journey — a search for meaning. And I guess I was, pointment in the God I worshipped as a nine year-old leader too, without ever calling it that. of the junior congregation in a synagogue in St. Paul, Minne- sota. The words I said to my grandpa the day I learned of the holocaust … “If God is truly omnipotent and omniscient and

Visions: BC’s Mental Health Journal Spirituality and Recovery No. 12, Spring 2001 INCLUSION IN SPIRITUAL COMMUNITY

The articles in the next two sections of this journal look at two closely related issues that have to do with the relationship between religious and spiritual community and people with mental illness. The first examines the role of spiritual communities in providing support to people with mental illness or in promoting mental health. The second section looks at some specific spiritual traditions and how their teachings and practices relate to mental health and mental illness. If the Church Wants to Be the Church

n 1985, I retired from ac- tal illness. In many cases, the of isolation and aloneness. † A church can intention- S. Duane Itive service in the United sick family member is “clos- They feel that no one cares. ally educate its members Bruce Methodist Church after al- eted” from sight of the com- about mental illness. It most fifty years. Not long af- munity and even from the I walk across the beautiful can teach what mental ill- The author is a ter … I began working as church. Unfortunately not grounds of Timberlawn Hos- ness is; what the charac- retired pastor chaplain at the Timberlawn only is the sick family mem- pital and see young adults teristics of mental illness and senior Psychiatric Hospital in Dal- ber hidden from sight but walking with each other or are; how mental illness administrator las …To be very honest I be- family members also tend to alone... Almost every Sunday, can be treated; and how within the lieve that I have found this withdraw from church and one of the patients will say to to eliminate myths about United Methodist work the most meaningful of community activities…As a me: “I am being released from mental illness. Church in Texas. my entire ministry. My only congregation we too often hospital next week. I am † A church can form “car- concern is because the need have looked from a distance scared to death. I don’t know ing groups” where peo- Excerpted is so great I am able to touch at such families: “They are whether my friends back ple with mental illness from “Caring only a portion of it. peculiar; they have a child home will understand where can feel accepted and Congregations.” who is not quite right; or the I have been and the new loved. The publication is Like most of us, I did not re- mother is strange.” …The commitments I have made † A local church can cre- edited by Jennifer alize the extent of mental ill- truth is, these people are ill. for myself. I am not sure my ate a fellowship of peo- Shiffrin, and ness in our society. I now They are ill with a sickness family will accept me and ple with mental illness. published by know one out of every four that has attacked the brain. understand. Could you help Such fellowship will be a Pathways to families is affected by men- Their families feel the pangs me find a church that has a supportive group for Promise, an singles Sunday school class? each other. interfaith group Are there people in a church † A church can create a promoting who understand something fellowship with families support for about mental illness? Will who have a member with people with they care? Will they support mental illness. Such a fel- mental illness and

a person who is mentally ill?” lowship would help fam- their families

Another will say to me: “Rev- ilies to know that they are within spiritual not alone. It can help them communities. On ” erend, do you know of a pas- tor who will understand? know that there are other the web at Would it be safe to go to him? people who are walking www.pathways2 Where can I find a person down similar paths. promise.com The door is wide who will accept me and sup- open for the port me in time of need?” church to be Clergy are affordable — the church. I believe that the door is wide but trained? open for the church to be the Caregivers are not always medical profes- church. This is the case if the sionals. Many people with mental health ” church truly wants to be problems turn first to their clergy mem- something more than a well bers. Clergy are accessible, affordable and -oiled organizational struc- are often seen as the most obvious place ture. I believe that the church to turn. Unfortunately, according to Am- erican researcher J. Dillingham, clergy can be a caring fellowship in general lack training in mental health that will open wide its doors problems. Canadian religious leaders gen- to those who suffer and who erally have at least a Bachelor’s degree are struggling to make some and about three to five years of training meaning out of their lives. after that, according to Janet Somerville, general secretary of the Canadian Coun- 19 cil of Churches in Toronto. This is not Let me suggest some things I standard, however, and it varies from one believe the church can do if religion to the next. it really wants to be the from Jnl of Addiction and Mental Health, 3(1), p. 9. church:

Visions: BC’s Mental Health Journal Spirituality and Recovery No. 12, Spring 2001 inclusion in spiritual community Mental Health: The Church Cares Travis t seems that we are living in a time of increased stress but the mental health system, the church itself can get involved. Reimer with reduced support. The world is moving from tribal For example, some congregations have a support or self-help Icultures to urban masses. With the normal family and group…Congregations also are involved in educational pro- friendship networks breaking down, regular supports are grams, friendship or visitation programs, respite care, hous- often missing. ing projects, counseling and ministry teams, prayer circles, social activities, etc. In some cases, congregations work with As a result we need a faith community more than ever. It is a the mental health system to assist in designing and providing powerful resource for our spiritual, emotional and mental a program or resource… health needs. Christ calls us to salvation, to fellowship in the caring community, the church. This fundamental understand- The needs are real. Our faith group and congregational re- ing of church as community is historically important to all sources are great. Now we are left with the question: “Does Christians, and demonstrates the adequate riches of grace the church care enough about mental health to respond at a for the needy… practical level?”

If the church is not so much a club for saints as a hospital for sinners, then certainly it has a role in supporting the strug- Excerpted gler through: from “Caring Creating Spiritual Congregations.” Invitation: The welcome mat is always out in the church. The article …How unfortunate that we tend to stereotype and reject the originally people we find undesirable… But there is no room in the Community: appeared in church for stigma. Following the Bible’s lead we welcome the the “Mental stranger, no matter how strange. Do you see Jesus in the face FaithNet NAMI Health Packet” of the person with mental illness? produced by the FaithNet NAMI was started by the Orange County (California) Mental Health Empowerment: Our Lord taught us that the Sabbath was chapter of the National Alliance for the Mentally Ill (NAMI). It Program of the made for people and not people for the Sabbath. Similarly, in is a network of members and friends of NAMI, whose aim is to Mennonite the church the person is more important than the program. reach out to the faith community to “facilitate the develop- Central Unfortunately, too often in the church the program is more ment …of a non-threatening, supportive environment for those Committee important than the person. Unfortunately, too much mental with serious mental illness and their families.” (MCC) of health care has been paternalistic, with experts deciding on Canada (see the service and then feeling good delivering it. But valuing The project produces materials that help people with mental “Related the person means that the one who is helped plays an impor- illness and their family members provide education to clergy Resources” tant role in making decisions regarding himself or herself. and congregations about the nature of mental illness, about at the end of This person is not a passive recipient. Respect for the image the value of spirituality in the recovery process, and about this section for of God in others means such people are encouraged to take the value of advocacy by the faith community for people with ordering in charge of their lives at the level which they are capable. mental illness. formation on this and other Support circles: The church has support systems, so that Education is provided through personal contact of a person resources when someone is critically ill, or dies, or is in financial need, affected by mental illness. That person presents educational produced by helpful support is given. That support system needs to be in- packets prepared by FaithNet, and also educates by telling his the MCC). tensified. Caregivers should receive at least minimal train- or her own story. This method allows personal involvement of ing. For example, they should be encouraged to read up on the clergy person, and at the same time gives the person af- the disorder of the person to be helped… fected by mental illness a chance to receive spiritual support. The church can also be a community resource for people The network respects and is involved with people of all reli- with mental illness and their families, through: gious beliefs, recognizing that all major religions “have ten- ets of giving care and showing compassion to those in need.” 20 Informal caring: Individuals can choose to be involved as friends or neighbours. We don’t need to be professional health For more information about FaithNet, including educational care workers to care effectively, as the example of Mother material, newsletters and suggested reading, call (714) 544- Theresa amply demonstrates. 8488 or see www.faithnetnami.org Formal caring: In addition to individuals working within

Visions: BC’s Mental Health Journal Spirituality and Recovery No. 12, Spring 2001 inclusion in spiritual community Inclusion in Spiritual Community: Two Consumer Perspectives

My Spirituality I felt I was doomed. I felt I A Caring, Compassionate, I entered the hospital for the was going to die. I felt I would Faith Family first time on a Friday. My Lurnia Ivory Lillard go to Hell because I could not minister visited me the next pray these evil spirits out of Nancy Lea Head day. He said, “I need to know hen I got sick, I kept my body. When I got very what you want me to tell the Wgoing to church faith- sick I gave up. I thought I had y congregation has congregation on Sunday. fully. When the voices got failed God, so God had failed Mbeen most supportive They will wonder where you overwhelming, I went to our me. I got very angry. I felt that of me throughout my thirty- are. I will say whatever you minister. I told him, “Rever- if this was God’s plan for me, five year battle with the brain want.” He allowed me to end Williams, there is some- I wanted no part of God. disease, schizophrenia. This make an important decision. thing happening in my head. congregation is a model for It took all my energy to put I do not understand what My difficulties were brought what I hope can happen in together a coherent response. is happening to me. I hear before the church board. The every congregation: a caring, My answer was “I need the voices. I do not know where entire congregation believed compassionate faith family. congregation to care for me they are coming from. He re- I was “crazy.” They believed because right now I don’t and sponded, “The devil is trying that I had demons living in In 1960, I was twenty-one can’t care for myself. The to get inside your soul. You my head. When I went to years old. I worked part-time only gift I can give them is need to pray more. You need church, people would laugh as Church Secretary at my my trust that they accept that Both passages to go to Bible study. You need at me and talk about me. The congregation. I was a senior I am here.” I realized that are excerpts to read your Bible. You need pastor would preach about at George Washington Uni- telling them meant I could from articles to meditate. You need to demons and living an un- versity. I carried a full load never hide my illness from written by fast.When you do this, God saved life. When he did this of courses and activities and them. My minister gave me consumers will remove these evil spirits.” he would look directly at me. was just a few weeks away a very empowering gift, the which appear from graduating with hon- opportunity to make my own in “Caring I followed his advice. I fast- For a long time, it was very ours. And then mental illness decision about telling or not Congregations.” ed. I went to Bible study. I hard to take that first step to struck. Forces welled up in- telling the congregation prayed. And still the voices go inside any church. In the side me that prevented my about my illness. became stronger. They be- last month or two, I did start ability to function. I was dis- came more intense. And then going to church. I still have tracted and preoccupied. I The decision to tell the con- disturbing feelings over- not been back to church could not feel anything — gregation was mine. How whelmed me. I felt like a fail- where Reverend Williams is not sorrow, joy, anger, hate, they responded to me was up ure because nothing helped. the pastor. I have been going love, or pain. I thought I was to each of them. I never re- to different churches. The an unequivocal or complete gretted my decision. Mem- more I go to church, the more failure, a person who was bers of the congregation were I realize my spirituality does unredeemable, evil and lost. incredibly supportive and not have to dwell inside of a caring. I received cards, mys- building. It does not have to I was frantic about the terri- tery books, candy, along with come from a person in a pul- fying changes in me. I could a book of stamps. This was pit. My spirituality comes no longer predict what was very important to me. With from the belief that a power going to come out of my that gift they said to me, greater than myself can re- mouth. Even the simplest “Nancy Lea, we know that store and has restored my life sentence was agonizing to you are a loving, giving per- back to sanity. I think that just produce and was not what son. We want to help you to for right now that is the ex- I intended to say. I could continue to be that person tent of my spirituality. It helps not control the voices that even when you are in the hos- me to wake up in the morn- mercilessly accused me of pital battling mental illness.” ing and to go to bed at night. unspeakable crimes. The Their gesture strengthened It carries me day to day. boundaries between my me immeasurably. It is an ex- 21 thoughts and the “outside ample of not only receiving world” were completely but also of being enabled to blurred. I felt I had no begin- contribute in a way that is ning and ending and no nor- possible for the person, even mal interior walls of defense. when he or she is very ill.

Visions: BC’s Mental Health Journal Spirituality and Recovery No. 12, Spring 2001 inclusion in spiritual community

Inclusion in Religious and Spiritual Community: Related Resources

From the Mennonite Central Committee Mental Health Program. For ordering information, see www.mcc.org/respub/rescat.html or contact either MCC Canada or any provincial MCC office at 1-888-622-6337.

„ Skylight Stigma: Mental Health and Faith — A twelve minute video that portrays the story of a mental health project from the Kitchener/ Waterloo area of Ontario where several congregations have hired a part-time chaplain to work with people struggling with mental illness. Shows the needs of people with mental illness for spiritual and emotional support and gives a creative example of how congregations can develop this support. Available for loan from Manitoba MCC. „ Becoming a More Caring Congregation — Lessons topics include grieving, disabilities, mental illness, unemployment and underemploy- ment, and supporting aging parents. „ Christians and Mental Health — A brochure that provides information about mental illness and the MCC Canada Mental Health Program. „ Mental Health Packet — A packet that includes information, ideas and resources for congregational awareness and action.

From the NAMI FaithNet Project Resource List. For further information about obtaining resources, call (714) 544-8488, or email [email protected]. For other suggested reading, see www.faithnetnami.org

„ Govig, S. (1999). In the Shadow of Our Steeples: Pastoral Presence for Families Coping with Mental Illness. Haworth Pastoral Press. „ Roukema, R. (1997). What Every Pastoral Counselor Should Know About Emotional and Mental Illness. Haworth Pastoral Press. „ Stroebel, S. (1997). Creating a Circle of Caring (a study guide for a 6-12 week course). To order, call the NAMI Bookstore at 1-888-999-6264.

From Pathways to Promise. Pathways to Promise is an interfaith organization dedicated to promoting understanding and inclusion of people with mental illness within religious congregations. Costs listed below are in US funds. For ordering information, see ww.pathways2promise.org or call (314) 644-8400.

„ Pathways to Partnership: An Awareness and Resource Guide on Mental Illness — A booklet containing information about mental illness, those traditions which enable faith communities to develop a response to the needs of people with mental illness and their families, pastoral resources, congregational resources, community outreach, educational models, and sources for other information and support. Available in Christian and Jewish versions. ($5 + S/H) „ Pathways to Understanding: Manuals and a Videotape on Ministry and Mental Illness — A manual for instructors, a manual for students, and a videotape on ministry and mental illness. These materials provide in-depth information for students in seminary, clergy in continuing education settings, faith group staff, and laity involved in outreach and ministry programs. These resources are designed to assist in raising sensitivity to the needs of people with mental illness and their families, to give expertise in responding to this popula- tion’s needs, and to be a catalyst for programming and social action. The videotape is comprised of interviews with clergy, people with mental illness and family members. (Student Manual: $25 + S/H) (Instructor Manual: $30 + S/H) (56 minute video: $20 + S/H) „ Mental Illness Awareness Interfaith Worship Resources — The three booklets in this series were created in response to requests for materials to use during Mental Illness Awareness Week which takes place the first week in October, during the month of May which is Mental Health Month, and other times during the year that are appropriate. The booklets are: † Worship Resources ($5 + S/H) † The Bible as a Resource: Materials for Sermons and Articles ($5 + S/H) † Caring Congregations: Observations and Commentary ($5 + S/H) „ Rabbi, Who Sinned? A bulletin insert for congregations giving the myths and realities about mental illness. „ Who Has Mental Illness? A pamphlet about mental illness, resources and community outreach. Available in Protestant, Roman Catholic, and Jewish versions. „ When Mental Illness Strikes in a Family of Faith — A brochure in Christian and Jewish versions for families and for clergy working with families who have a member who has mental illness.

Other Resources:

„ Goldberg, R J. (1989). Pastoral Bereavement Counseling: A Structured Program to Help Mourners. Human Sciences Press. „ Toews, J. & Loewen, E. (1995). No Longer Alone: Mental Health and the Church. Herald Press. Available from www.schizophreniadigest.com or by calling 1-888-834-5537. „ Walters, J. & Neugeboren, B. (1995). “Collaboration Between Mental Health Organizations and Religious Institutions.” Psychiatric 22 Rehabilitation Journal, 19(2), pp. 51-57. „ MacPhee, B. What Should be the Christian’s Perpsective Toward Mental Illness? [VIDEO: 27 minutes]. Available from www.schizophreniadigest.com or by calling 1-888-834-5537.

Visions: BC’s Mental Health Journal Spirituality and Recovery No. 12, Spring 2001 SPIRITUAL TRADITIONS, MENTAL HEALTH AND MENTAL ILLNESS Chinese Mental Health Conference Includes Spirituality Theme he tenth Annual Cantonese Conference on Mental tended the geriatric psychiatry session. Sophia Woo, Health and Mental Illness of Vancouver Community MSW TMental Health Services was held last winter at the Van- Both sessions were started with an opening prayer and fin- couver Chinese Baptist Church in South Vancouver. The con- ished with a closing prayer asking for God’s blessings. The ference was organized by Reverend Hans of the Baptist response of the participants was very active and positive. Church, Eva Ho, Director of the South Mental Health Team, There is a consensus that while spirituality can enhance one’s Sophia is and me, Chinese Multicultural Mental Health Liaison Work- mental health, serious mental illness has a biological compo- the Chinese er of the Vancouver Community Mental Health Services. nent and professional intervention is a necessity. Multicultural Mental Health The conference was divided into two separate sessions and When asked by Visions about the impact of the event, Rev. Liaison Worker held on two separate dates, November 17th and November Hau commented that “the general feedback was very posi- for Vancouver 25th 2000. The first session covered a wide range of adult tive. People learned something new, and especially with the Community mental health issues including major mental illness such as first workshop because it was an introduction.” Mental Health schizophrenia, bipolar affective disorder, major depression Services, and anxiety disorders. It was presented by Dr. K.C. Li and Dr. Rev. Hau also praised the positive working relationship that Vancouver Hiram Mok. the church developed with the Mental Health Team. “We ap- Richmond preciate the Ministry of Health for providing the speakers Health Board. The second session focused on geriatric mental health in- and for their desire to reach out… As a church we are in a cluding dementia, delirium and geriatric depression. The ger- position to offer support to people with mental challenges.” iatric session was presented by Dr. Kay Young and Dr. Michael Wilkins-Ho. Both sessions were assisted by Miranda Wong and Helen Chow, staff of At the Vancouver the South Mental Health Team. Cantonese Chinese Baptist interpreting of the geriatric session was Church. From left provided by Raymond Li of the Northeast to right, Sophia Mental Health Team. Woo, Dr. Michael Wilkins-Ho, Dr. Despite the chilly weather and freezing Kay Young, rain on those two dates, one hundred and Raymond Li, fifty participants attended the adult psy- Eva Ho, and Rev. chiatry session and another hundred at- Hans Hau. Spirituality and Mental Health in Chinese Culture he relevance of spiritu- among the Chinese commu- Confucianism and Taoism Christianity. Christianity did Sophia Woo, Tality to mental health has nities, it is important to un- originated from China, and not find its way to China un- MSW and increasingly gained recogni- derstand what constitutes they have been influencing til the 7th Century, but in the Raymond Li, tion from mental health pro- their spiritual make-up. This Chinese culture for over two last hundred years or so it RPN fessionals and religious may vary among different thousand years. The first re- has made a significant im- groups. The word “religion” communities, but neverthe- cording of Buddhism, which pact on many Chinese com- means reconnection. The less evolved from one tradi- originated from India, oc- munities. Take Hong Kong word “spirituality” means tional Chinese culture. curred in 65 AD. It blossomed for instance, where many sensitivity or attachment to in the 7th Century during the prestigious private and sub- 23 religious or ecclesiastic val- Generally speaking, there are Tang Dynasty, reaching all sidized schools are run by ues. Being spiritual is to re- three main doctrines that im- facets of people’s lives. the Protestant and Catholic connect one’s ethical values pact the traditional Chinese Churches. Biblical knowl- and feelings of joy. In order culture, namely: Confucian- The fourth doctrine we edge has become part of the to promote mental health ism, Taoism, and Buddhism. would like to discuss is curriculum.

Visions: BC’s Mental Health Journal Spirituality and Recovery No. 12, Spring 2001 spiritual traditions, mental health and mental illness The spiritual impact of Con- (fairness or generosity of spir- the symbol representing Sophia is fucianism on Chinese culture it), and COURAGE ( ). the balance of Yin and the Chinese is so deep-rooted that it is Confucius said, “Those with Yang, one of the best Multicultural almost innate to those who ‘Wisdom’ are free from per- known doctrines of Mental Health were brought up in commu- plexity, those with ‘Jen’ are Confucianism Liaison Worker nities that vigorously practice free from anxiety, those with at Vancouver the doctrine. Confucius em- ‘Courage’ are free from fear.” Community phasized internal control to As for one’s relationship with dhism’s concepts of life, suf- Mental Health attain equilibrium. Confu- others, Confucius outlined fering and its relief (nirva- Services cianism holds that all humans other principles, among them na), “YUEN” ( ) and (VCMHS). are born with a benevolent “LI” ( ) which covers reincarnation have always Raymond is a nature, and that one should decorum to rite (or respect for struck a special chord in the Case Manager strive for all the three perfect proper manners and cus- hearts of billions of people at the North- virtues: WISDOM ( ); toms), RIGHTEOUSNESS, throughout China’s mostly and has never looked back. east Mental “JEN” ( ), which can be LOYALTY, FORGIVENESS, and tumultuous history. “YUEN” Health Team of interpreted as humanity, be- FILIAL PIETY, which he con- is predetermined fate that is It is not the purpose of this VCMHS. nevolence and magnanimity sidered as the foundation of beyond human control. It is article to compare the afore- all virtues. also perceived as a force of mentioned religions or doc- destiny that can foster inter- trines at any depth, but Lao-Tsu, Founder of Taoism, personal relationships and rather to highlight a few said, “In the pursuit of learn- maintain their harmony. A points of interest from our ing, everyday something is positive relationship is at- modest cultural perspective. acquired. In the pursuit of tributed to “YUEN.” On the Balance and harmony have a buddist Tao, everyday something is other hand, a relationship always been the qualities temple discarded. The world is ruled fails only because this mys- Chinese valued, from the by letting things take their terious force has dissipated, way we hold the chopsticks course. It cannot be ruled by so no blame should be placed to the architecture of a pa- interfering.” Taoism stresses on the parties involved. The goda and to the rock gardens the power of the universe concept of reincarnation we build. The quest for spir- and natural order, which is derived from Buddha’s ituality enables one in con- governed by the forces of Principle of Cause and Effect stant pursuit of equilibrium Yin-Yang (see figure, top- (kharma). Nowadays, many under perpetual variations in right) and the positioning of Chinese people believe that our universe, variations the five elements (metal, doing good deeds in this life which may be either within wood, water, fire, earth). will benefit one’s next life as or beyond our control. Along Nothing is static, and because well as one’s descendants, so with these changes may changes and transformations if something terrible hap- come frustrations, anxiety, are inevitable they should pens, it could be due to an anger, depression and even not be tampered with. Tao- evil deed committed by your learned helplessness. Unless ism also promotes health and ancestors or by your past life. we are able to effectively dif- longevity. While meditation fuse these negative energies, and tai chi are practiced by The concepts of LOVE (New our mental health could be millions nowadays, many Testament, Corinthians I, easily compromised. early practitioners were chapter 13, verses 4-8), credited with discoveries in TRINITY and RESURREC- herbal medicine in their TION of Christianity were quests for potions of immor- controversial to the tradi- tality. There are approxi- tional Chinese’ realm of spir- mately 20 million Taoism ituality, but the messages of ______followers worldwide today. hope, peace, equality and References eternal life felt like breaths of Gem, C. (1999). Religions of the While Buddhism originated fresh air to thousands of World. HarperCollins. from India, Buddhism in Chinese at the dawn of the China is distinctive to the democratic movement dur- Bond, M.H. (1986). The Psycholo- gy of the Chinese People. Oxford 24 Chinese culture. Over the ing the early 1900’s. Dr. Sun University Press. years, it has evolved in the Yat-sen, the father of mod- face of numerous attempts ern China, was a devoted Gard, R. (1961). Buddhism. George by emperors and scholars to Christian himself. Christian- Braziller, Inc. amalgamate it with Confu- ity took off in Chinese com- Pok, Y. (1980). Chinese History. cianism and Taoism. Bud- munities all over the world Starlight Printing.

Visions: BC’s Mental Health Journal Spirituality and Recovery No. 12, Spring 2001 spiritual traditions, mental health and mental illness Spiritual Meaning and Mental Illness in the Sikh Faith

ikhism’s inception, development and growth has been sented in poise and balance in life and in the ethics of crea- Satwinder entirely due to its pragmatic philosophy, preachings, tive activism. There is equal stress on the physical and spirit- Bains education and practice. The teachers strived to re- ual well-being of the individual and society, and a balanced place ignorance and blind faith with knowledge and combination of knowledge, action and devotion are espoused. pragmatic faith through open discussion. The Sikh Satwinder works wayS of living the human life as preached by the gurus (teach- Since Sikhs live in a collective model of society, no individual in community ers) is the cultivation of humility, moral values, socio-religious is an island unto himself, and particularly when he is suffer- development harmony and liberal democratic principles of equality, free- ing from mental illness or illness of the body. There is con- with seniors, dom of choice of religion, and tolerance of other faiths. stant attendance of the person and his or her physical and immigrants spiritual needs. Medicine for the body is viewed to be as im- and refugees in The promotion of daily prayer and cleansing of one’s soul is portant as prayer for the spirit, and family members and loved Mission and seen as an important part of a Sikh’s life. When faced with ones ensure both occur. Abbotsford. She adversity, such as illness, prayer becomes part of the individ- has worked ual’s, family’s and community’s offering for wellness and There remains a stigma to mental illness that has not quite for the last 20 health. The two parts of one’s life — spiritual and physical been erased in the Sikh Faith. Sikhs believe that prayer and years in the field — are meant to intertwine in every action, deed and thought. spiritual enlightenment can help a person in their quest for of multicultural The body must create a meditative state to be able to reflect holistic health especially when faced with an illness that has and anti-racism upon simran (God’s name) so that the prayers leave the per- as many myths attached to it as realities. When the mind is education. She son at peace believing that their destiny is in God’s hands and affected, the power of prayer is generally promoted to the is also a farmer his merciful grace will guide the person through adversity. person with the illness as a way to guide them through the of cranberries darkness. Even the simple task of repeating the name of God, and blueberries Sikhs believe that ultimately our destiny is guided by God. “waheguru” (“God is great”), is seen to have value for this with her family Even in illness we put our faith in God’s will and accept his life and the other world. in Abbotsford. decision. Sikhs are instructed to remain calm, courageous and controlled even under difficult circumstances. Guru Sikhs show great resilience in the face of adversity, believing Nanak proclaims, “Liberation and supreme bliss come by con- in God’s grace and ultimate will. Sikhs are reminded to re- templation and meditation. A God-directed person never faces linquish ego, forsake personal will, accept God’s will and be- defeat.” The Sikh ardas (daily prayer to God) demands com- lieve that it is the sweetest will of all. Reading the holy plete obedience and acceptance of his divine will. A deep scriptures provides solace and comfort to the family and the faith in the greatness, strength, generosity and excellence of member who is ill. This task is undertaken by family and God creates a feeling of optimism and hope. friends and the constant reminder is there that God is being praised. In Sikhism the reality of the world and its suffering is repre-

All-Faith Prayer Room at Photo by Daljit Chahal of Surrey Memorial Hospital D.C. Studio. Reproduced Members of various faiths — including with permission chaplain Perrie Peverall, Gagan Sandhu, of The Link: a Father Harry Rasmussen, Chaplain weekly Indo- Warkentin, Rev. Michael Feit, First Canadian Nations Grand Chief Bernard Charles, Newspaper and Rev. John Koo — next to director of (Feb 24/01 mental health Pam Whiting and South edition). Fraser Valley Health Region Chair Betty Cameron, at the dedication of the first all-faith prayer-cum-meditation room at 25 Surrey Memorial Hospital. The room took shape after a Sikh man, whose wife was hospitalized, requested the hospital authorities for such a facility.

Visions: BC’s Mental Health Journal Spirituality and Recovery No. 12, Spring 2001 spiritual traditions, mental health and mental illness Like Father, Like Daughter: Islamic Spirituality and Depression Sarah n the spring of 1982, I out a copy of the Quran he that piece of paper in his is what he came up with this Hamid was four years old and had bought with him. It was wallet for the past 19 years. time (again, the underlines Iliving with my mom and an edition with Arabic script are his own). brother in Lousanne, Switzer- on one side of the page and He is an incredibly articulate land where we had claimed an English translation on the man, but I don’t think to this And so the consistent message refugee status after the Rus- other. The tome lived inside day he has quite been able to of perseverance and patience sian occupation of Afghani- a beautiful sleeve of ornate express in words what read- in the face of adversity was Sarah is stan two years earlier. My dad fabric. ing that exact verse meant to strengthened further. In about Communications was not with us that spring. him back in 1982. The clos- a month or so, my dad’s con- Coordinator at After our family had made He opened the Islamic Holy est he has been able to get is fidence and hope started to CMHA BC the decision to immigrate to Book to a random page seek- saying it was like a warm rebuild to former levels. Al- Division and Canada, he had gone ahead ing guidance. This is what he salve, like a mother stroking though he had lost a tremen- Visions’ to British Columbia to try to wrote down from that ran- his head on her bosom and dous amount of weight in Production find work and settle himself domly-opened page (the un- letting him know everything those weeks of depression, he Editor. for a few months, at which derlines are his own): was going to be okay, to hang found himself again. He had time we would reunite. Little found the peace he so desper- did I know — wide-eyed ately sought. four-year old that I was — the mental health crisis and Fostering That Spiritual spiritual journey my father Relationship would go through during that separation from us and how When talking about the role it would impact his life. of religion in our lives, my dad has always used two Random Gifts analogies. The first one is that religion is like toothpaste, it As he tells the story, he was comes in lots of different temporarily living in a studio brand names and flavours but apartment off Commercial the function is basically the Drive in Vancouver. Each same: to cleanse the soul. The night, his pride and his hope second analogy is that when of laying a new foundation you’re a child and you feel sad for his family would take a and scared and alone, you beating, as he returned home look to your parents for guid- empty-handed after spending ance. But parents whose own the whole day looking for parents have passed on are in work. The recession, at least a tougher bind; sometimes, in the beginning, seemed to support from a spouse or be totally blind to my dad’s from friends just isn’t post-secondary degrees and enough, or, as in my father’s employment experience. It’s case that spring, it just isn’t hard enough to handle con- available. God, whatever stant rejection when your ego The scrap of paper he wrote on and have faith. name you give to Him, can be is the only thing on the line, it on has now become news- that parental figure. harder still when your fami- print-thin and grayed with From the next day on, my fa- ly is depending on you back age. The folds are so deep they ther started reading a chap- “There’s a time when you get home to come through. It look like seams restoring a ter of the Quran a day. The beyond human help,” my was at this time that my dad, disjointed fabric to unity — messages and the poetic dad says. “And unless you’ve 26 completely alone out in in a sense, I suppose they are, rhythm of the English trans- already negotiated a person- Vancouver, fell into a pit of if the fabric is my father’s lation soothed him. When he al relationship with a higher depression. emotional and spiritual caught himself still worrying spiritual power when you’re health. one evening, he performed well, how do you approach After weeping for several the random page exercise God? It’s not the kind of re- days, my dad finally pulled My dad has carried around again. On the opposite page lationship that works if you

Visions: BC’s Mental Health Journal Spirituality and Recovery No. 12, Spring 2001 spiritual traditions, mental health and mental illness

nosed and subsequently ing) inside the pendant. I’ve treated. worn mine since I got de- pressed and haven’t taken it Like my dad and the scraps off since. Just like those of paper in his wallet, I too scraps of paper. have kept a spiritual symbol close to my heart — literally. Like father, like daughter, I I have a little gold book guess. And I couldn’t be around my neck, a replica of prouder of it. the Quran with the word Al- lah (Arabic word for God) ______inscribed in Arabic script on Reference the book’s cover. My dad wears a larger one that ac- Ali, Abdullah Yusuf. (1968). The Holy Quran: Text, Translation and tually contains an entire Commentary. Dar Al Arabia Pub- Quran (in miniature writ- lishing.

facts about Islam

“Allah” (God) in Arabic Script. only access it when it suits ninity, not masculinity. But he you, when you need some- could not help but cry. I won- „ Islam as a religion is fourteen centuries old and der if he felt ashamed for thing from it. It’s not meant the youngest of the three Abrahamic religions of “giving in” to these feelings, to be a ‘take’ relationship.” monotheism (one God), Judaism and Christianity if he worried that his long Hearing him say this im- being the first two. presses on me just how glad departed father was watching I am he did already have a him and clucking his tongue „ Islam is the name of the religion. Muslims are the in disappointment. At least I strong faith before he hit this followers of this religion. period of deep despair. know my father doesn’t feel like that about me. „ In the same way that mental illness has been A Daughter’s Reaction portrayed unfairly in the media, Islam and Muslims You see, fourteen years after have been portrayed very negatively in the Western my dad went through this I love hearing this story, as media primarily because of terrorist activity and deep, if relatively brief, pe- painful and touching as it the behaviour of particular ruling parties. It is riod of depression, I would is to listen to my father re- important to separate politically-motivated actions go through a much longer count it. It makes him human, performed behind the guise of religion from true one of my own. And while I to learn that this tall, athlet- religious actions themselves. Like all major reli- carried it around as a dark ic man with a sometimes- gions on earth, Islam operates on a guiding moral secret for months on end, I intimidating demeanour philosophy of doing good and being good to and was too scared to share it when he’s in a suit and not tolerant of others. For example, the Quran does not with anyone — well, anyone smiling, to learn that this promote violence nor the mistreatment of women. except God. My spiritual strong man could cry like that The actions of a few in the “name” of Islam faith gave me solace that my and ask for help. (however false that may be) is not generalizable to suffering would come to an the religion as a whole. My father has always been an end (it did) and would be for incredibly sensitive man but some purpose (it has). I „ One-fifth of the world’s population is Muslim 27 was raised in an environment couldn’t or wouldn’t believe and at a time when men were a God could do this to me for „ There are at least 25,000 Muslims in BC (based nothing. That belief proba- discouraged from outward on the 1991 Census, the last year for which data is bly saved my life in those displays of emotion; tearful available) displays were signs of femi- months before I was diag-

Visions: BC’s Mental Health Journal Spirituality and Recovery No. 12, Spring 2001 spiritual traditions, mental health and mental illness The Indigenous Perspective on Spirituality and Mental Illness: An Interview with Dr. Taiaike Alfred

Jenny Taiaiake Alfred (Gerald F. Alfred) is a member of the Mohawk First Nation. He was raised in Khanwake, Quebec, and went Simpson on to Cornell where he received his PhD in 1994. He then went on to become the Director of the Native Education Centre at Concordia University in Montreal and now resides as the Program Director of the Indigenous Governance Program at the University of Victoria. He has written two books: Peace Power and Righteousness and Heeding our Ancestors: Khanawake Mohawk Politics and the Rise of Native Nationalism. Jenny Simpson of CMHA BC Division talked to Dr. Taiaiake.

Visions: How would you define spirituality in the context about us: our culture, our politics, towards these values. of First Nations? Do you see western medicine as a roadblock for indige- It’s not so much looking at it as a set of practices, it’s a sensi- nous people? bility, and an awareness of oneself in terms of the place humans have in the universe. Looking There is a heavy reliance on drugs, rather than preventative at the ceremonies we have, it’s pretty clear medicine or other forms of treatment. Medication is only one that one of the basic lessons is that hu- part of healing. Yes, and ‘alternatives’ are the primary focus man beings are just a part of this larger in indigenous cultures. I don’t think there is any understand- web of creation and spirituality and the ing in the standard approaches in diagnosing and treating Iroquois context is all about honour- mental illness that takes into account the insights and tech- ing that and giving thanks for the con- niques that have been used for centuries for native cultures tinuation in the natural world. It’s not — at least in terms of how to understand who would be di- religious in the sense of western reli- agnosed and maybe integrate them into a social fabric. gions, [as] they tend to try to explain the universe rather than celebrate it. Spiritu- Studies have shown that native youth are far more sus- ality is an awareness and a respect for hu- ceptible to suicide than other youth. What do you think man beings’ place in the world. can be done for the younger generations?

In your book, Peace Power and Right- When alienation becomes overwhelming and when people eousness you discuss a need for bal- lose sight of a purpose of living, then they either kill them- ance between humans and the selves slowly through alcohol and drugs, or they do it quick- natural world. How does this come ly with a gun. You basically have to give them a purpose. into play concerning wellness and mental health among native peoples? As we’re seeing in Davis Inlet right now right?

Native conception of the ideal is a balance of Yeah. You would think in poorer situations you would either [all that is] spiritual, political and social. have religion or you would have a spirituality that would give people a purpose, which to a large extent staves off de- How do cultural differences affect mental spair in most of the world, but the people here in Canada health? have had their own spirituality taken away from them. They’ve had an imported religion which means nothing to them, so They obviously come into play. [Those] evaluating they don’t have that spiritual core and they don’t have any have to be aware of what is driving [a] person’s economic prospects, and their social existence is in complete perspective. Normality gets defined by a person’s per- chaos. So what is the point [of living]? spective on a philosophical and spiritual perspective and sense of reality. What is reality? Western conception is largely a ma- What do you think would be a good first step for small terial definition in terms of what you can see, feel or hear and native communities who are suffering? reality gets defined that way; whereas to an indigenous per- 28 spective, there is a whole other level of reality that people who They have to collaborate on a vision, and make peace among are solidly rooted in a western mentality don’t appreciate. Sci- themselves, and once they do they have to pick a fight they entists for the most part don’t account for the reality of spirit- can win. Success builds on success, and pride builds on that. uality’s existence within native cultures. That’s one whole area Pride comes from doing something. Attachment to a commu- of their existence that gets cut off. The only way for indigenous nity comes from trusting people. All of these things are basic people to survive is to reorient our way of life and everything building blocks for a functional identity. They will never be

Visions: BC’s Mental Health Journal Spirituality and Recovery No. 12, Spring 2001 spiritual traditions, mental health and mental illness able to have an identity of their own and their own commu- nity that means anything. They will just be wards, subject to shame and loss of pride. Called To Reform:

What alternatives to healing do you see as useful tools? A Posthumous Interview

There are plenty of examples of communities who have turned With Dorothea Dix themselves around. If it means bringing native people in to work with them, to the Innu for instance this might be foreign, orothea Dix almost an orphan. You see, I left my Dena Ellery but at least it’s indigenous with the same intent, and values. single-handedly parents when I was 13. My That’s probably the only way. Any of the government- import- Dchanged the face of mother was always sickly, and ed solutions have clearly been proven to be a waste of money institutional mental health my father kept us in poverty, and more destructive than anything else. I think that if we care in North America in the traveling around the back- could find a way to bring in authentic native healers, people mid 1800’s. She traveled woods of New England as an who have experience stabilizing and rebuilding native com- throughout the continent vis- itinerant lay minister with the munities, then they have to agree to take their help. iting jails and asylums, re- Methodist church. All my rel- porting on their conditions to atives considered Methodism That in itself is going to rejuvenate a spirituality I suppose… local governments. She saw a crude, homespun evange- the inhumane treatment of lism. Their revivals were full Yeah, that’s a big first step. They refuse to acknowledge they people with mental illness of excess emotion and they need help right now. They’re saying they need help in terms of who had been abandoned by were considered the lowest- more money, but they’re not admitting their society is bankrupt. society. She witnessed people class laughing-stock by my Dena is the chained up in cement rooms grandparents’ established former editor Bankrupt in an emotional sense? with no heat and only a bit of Congregational and Unitari- of Visions. straw on the floor, where they an church peers. She is now a Yeah which it clearly is; until their leaders are willing to say ate and defecated. student of that we can’t do it, we need help, not just more money, or We lived a hand-to-mouth theology and better houses. Dorothea insisted that existence, really. I remem- preparing for there must be a more ber my father being ministry at the Do you think a cultural balance is necessary or that hav- loving and humane swept up into a Vancouver ing native communities caring for their people themselves treatment of the frenzy by reli- School of would be a good step regarding mental health? most disadvan- gious fanaticism Theology. taged. A de- or by alcohol, Native communities don’t have the resources to handle mental voutly religious and sometimes health concerns. They would need the resources first. You also woman, she both. It was not have to take into account that often people can’t be healed — searched her unusual to be they’re just that way — and you have to find a way to integrate soul for years, ag- punished with a them into the social community as opposed to shutting them onized over her birch whip. And of away. Khanawahke is kind of like the southern US: you have lots own mental illness course, I was expect- ______Footnote of people walking around; they may not be normal in lots of — which today would ed to confess all my sin- ways, but they are lessons to us — even if it’s just a lesson in be called depression — and fulness and depravity so that 1 Dorothea patience, beyond tolerating them to actually interacting with finally found that reforming my soul might be saved. As uses some of the customary them. If you narrow that range of normality to such an extent the way people in institutions soon as my father moved us language of her that’s not going to cause you any discomfort, or something that’s were treated was the work from Maine back to Massa- day here, calling only going to support the rules that have been set up to help the God had called her to do. chussetts, I left them to go and people with mental illness society function, then you’re excluding big portions of the pop- live with my grandmother. Of insane, and ulation. And also homogenizing it to a degree where life be- If Dorothea Dix was inter- course, she wasn’t much understanding comes not only boring, but uninteresting. Because you learn from viewed today, here’s what she more loving than my parents; mental illness as a lack of morals. diversity within people. I wouldn’t want to miss that. might say1: she was so strict and aloof. But at least I had the opportunity Native Spirituality and Mental Health: You have been character- to be with some of my other Related Resources ized as an “angry young family members in nearby woman” in your early years. towns, even in Boston. And I „ Jilek, W. G. (1974). Salish Indian Mental Health and Culture What was it that made you met my friend Anne, whose Change: Psychohygenic and Therapeutic Aspects of the so angry? companionship I’ve enjoyed 29 Guardian Spirit Ceremonial. Holt. almost my whole life. „ Timpson, J. et al. (1988). “Depression in a Native Canadian in I’ve put these years behind Northwestern Ontario: Sadness, Grief or Spiritual Illness?” me. I really don’t like to talk Do you think that your anger Canada’s Mental Health, June/September. pp. 5-8. about them. In fact, I told might have been the source most people in my life that I’m or the cause of your own

Visions: BC’s Mental Health Journal Spirituality and Recovery No. 12, Spring 2001 spiritual traditions, mental health and mental illness mental health problems? women in Boston, teaching for the poor and the mentally reason and the emotion, and them all I had learned in the ill and, by telling the stories I often used Biblical referenc- I don’t know what you mean hope that I could help to af- of the squalour in which they es to underscore that moral by “mental health problems.” fect their moral natures and lived, help to change legisla- sympathy towards the insane I only know it as melancho- their salvation. tion that would make society was necessary. Who’s to say lia, if that’s what you are more responsible for their just that less attention might have referring to. And I certainly But after a few years, teaching treatment. been paid to my words had have searched the depths of only tired me the more, and I they been uttered by a man? my being to find the source found myself withdrawing You went on to investigate In either case, I appealed to of my melancholy. I have been from the social activities of the and to provide comment on the humanitarianism of my filled with despair and fear day. My minister and his col- the treatment of the men- fellow man. I have always that I will not be able to do leagues were concerned that I tally ill all over North Amer- agreed with my ministers, God’s will. I have been bur- was overtaxing myself as I be- ica, and were considered a that all of humankind is re- dened with self-doubt and came weaker in temperament. “celebrity” by some be- lated and all are equal before shame, and at the same time I They arranged for me to stay cause of your ability to un- God. And I would have to say am too filled with pride that I with the William Rathbone III derstand the workings of that it was the divine will that might possess a gift of the and his family on their estate the lobbying process. To led me through my own un- mind and have an intellect in England. There, I received what do you attribute your derstanding of near-insanity, that might soar above others. the most loving, family-like success? to persevere in the world of For years, in my twenties and reception. I felt a welcome politics so that all people who thirties, I sensed that I must part of their life, even though Perhaps it was because I was suffer from madness might find a calling from God, and months would pass where I a woman. People did not ex- have the comfort and care to yet I was so full of shame, so was unable to get out of bed. pect a woman of Victorian heal as they deserve. unable to find the source of When I was able, they invited propriety and modesty to re- my distress, that I ended up me to dine and visit with their port so starkly on what I saw. ______becoming ill. I was always company, some of the most What I told them came as a Reference tired and weary, and there leading social reformers in shock to hear, especially com- Gollaher, D. (1995). Voice for the were times I could not get out England. It was out of this ex- ing from a woman. My de- Mad: The Life of Dorothea Dix. The of bed for months. I figured perience that I came to under- scriptions appealed to both Free Press. this was God testing me at stand how a loving and every turn. nurturing environment could contribute to my own “recov- How did you find recovery? ery,” as you call it. And it was Or, in your terms, how did you here that I learned of the new deal with your melancholia? ideas that were then sweeping the reform of treatments for I had the good fortune to the insane — which I under- become firm friends with stood to be the humane treat- Boston’s leading Unitarian ment of individuals. They minister, William Ellery called this “moral treatment,” Channing, and many of his and it was a hundred times colleagues. They inspired me more effective than strait to believe that my faith was waistcoats, fetters, and hand- both a matter of reason as well cuffs that so many of the poor as revelation. They encour- insane had been subjected to. aged me to understand that I could affect my own salvation I spent just over a year in Eng- by cultivating my own mind. land, and within a few years This made sense to me, since I of my return to America, I had always been an avid read- found myself inquiring into er and had a thirst for knowl- the state of treatment of the edge. And Reverend Channing poor insane in jails and alms- also said that the Christian houses in Massachusetts. As I duty is to “press vigorously began to tell the stories of 30 into life and society.” So I set what I saw and report this to about to do what was the only concerned groups and to the acceptable thing an unmar- media, and then to the legis- ried woman in this Victorian lature, I began to understand century could do: teach. I that this was my calling. Here, started a school for young I could take my sympathies

Visions: BC’s Mental Health Journal Spirituality and Recovery No. 12, Spring 2001 spiritual traditions, mental health and mental illness “The Way” through Double Trouble

am a person with double trouble. First, came the on the discernment and guidance of Other Power — and Ron Nichol mental illness, and then came the alcohol and drug ad- that is what really counts in the end. It would take another diction, a very dire mixture. However, my personal spir- lengthy essay to discuss how that discernment works, and itual Way out of this dilemma is simple, and is deeply how I can tell that it is yet not another illusion or misguid- ingrained in my use of the Twelve Step road to spir- ance of my own mind. However, there is one sure way of Ron lives in Iitual freedom. That is freedom from self 1 through faith in validating my intuitions. Vernon. He Other Power, discovery of authentic self, and freely given belongs to the compassionate service to others in the same predicament. This The test of living in faith and guidance from Other Power has Jodo Shinshu Way, or spiritual path, encourages an intimate life of prayer been that it helps me to take the raw stuff of life and make it a Buddhist and meditation, moral courage, wisdom, kindness, responsi- thing of worth and beauty. Life must be an adventure of faith, community in bility for one’s own actions, and a readiness to forgive. It is and if I am to be remotely successful in living out my days in the area, and rooted in rigorous self-honesty when dealing with one’s own peace and contentment, and not a victim of life, then faith in practices the motives, feelings and definitely when dealing with others. Other Power must be fundamental. Without faith in the little twelve step infinite soul within me, faith in life and in some of my fellow program of AA. In other words, it is a Way of life centred in compassion for souls, and without compassion (the action component), I can- This article self and others — with all of the qualities of character that not really live except by the spirit of detachment, skepticism describes the can develop when I am not the central point of reference. and cynicism.2 What are the alternatives? Greed, foolishness, personal “Way” Working the 12 Steps and applying them to the best of my clinging, distrust, resentment and anger? or spiritual path ability to myself, my relationship with Other Power, and oth- that he follows. er people helped me to rid my mind of years of spiritual and The sect of Buddhism that I practice is commonly known as intellectual blindness. It was alcohol itself that beat me phys- Pure Land Buddhism that evolved through several reformers ically, mentally, and spiritually into a mindset where I be- in China as the Shin sect from the Mahayana School of Bud- came willing to accept the fact that even a person such as dhism. Jodo Shinshu is a sect of Pureland introduced into Ja- ______myself — living with a serious and persistent mental illness pan by Shinran, Dogen, and Nichiren Honen during the 12th Footnote — can attain the sobriety from drugs and alcohol necessary and 13th centuries. 1 All I refer to live in a state of faith. A conscious contact with Other Power to is that turned my life around. essence of “self” that determines In order for me to live well, I first must have a faith fit to live the way I by. This criterion eliminates astrology, numerology, and con- perceive and tact with disembodied souls, or supernatural drivel. Second- interrelate. ly, I must have a self fit to live with. This means working the

12 steps to the best of my ability each day, and in all my 2 Nembutsu: Partly relationships with others. It meant helping others to bring inspired by out the best in themselves. Thirdly, I need work fit to live for invocation of the Adventure — something to which I could honestly give myself to and Buddha in Shin of Faith by Buddhism Joseph Fort thus get myself off my own hands. In my case, I found value Newton. and meaning voluntarily helping others find their way out of the quagmire of mental and social illness. Spiritual Traditions, Mental Health and Mental Illness: Related Resources Fortunately, even after years of abuse and misuse my mind is „ Al-Issa, I. (1995). Handbook of Culture and Mental Illness: An International still capable of at least a modicum of reasonableness, and the Perspective. International Universities Press. capacity to be rational. I became a skeptic and a cynic entirely by my own efforts. It took many years of working in the field „ Beversluis, J. (2000). (Ed.) Sourcebook of the World’s Religions: An Interfaith of mental health to acquire these valuable mental attributes, Guide to Religion and Spirituality. New World Library. and I still keep them handy in my spiritual toolbox. However, I „ Chodron, P. (1996). When Things Fall Apart: Heart Advice for Difficult Times. depend more on the acquired spiritual acumen developed over Shambhala Publications. the past twenty years to get me through the day. „ Hillman, J. (1994). Insearch: Psychology and Religion. Spring Publications. I cannot tell what may happen to me in the strange medley of „ Martin, P. (1999). The Zen Path Through Depression. Harper. life. Many times my perspective on life is capable of being 31 warped by a mind twisted and fooled by its own disorder. „ Mindfulness-Based Stress Reduction Program. Read about it at Even with the aide of medication and friends, it is not always www.hc-sc.gc.ca/hppb/soinsdesante/pubs/autosoin/3en.htm possible to resolve the mental and spiritual conflicts within when I am being misled or duped by my own mind. It is at „ Shafii, M. (1985). Freedom from the Self: Sufism, Meditation, and Psycho- therapy. Human Sciences Press. times like this that I have learned to depend more than ever

Visions: BC’s Mental Health Journal Spirituality and Recovery No. 12, Spring 2001 ALTERNATIVES AND APPROACHES In the Spirit of Respect and Service

Ed Diksa, e all seek mean- Andrée Eve Faucher minded respect for the belief ScD ing in our lives. We systems of everyone else. Be- Wfind it in millions ing spiritually competent is of places. For many people, infrequently mentioned (oth- meaning comes from being in er than in the pastoral coun- touch with a spiritual force. seling literature) in the Professional helpers need to professional literature or cov- recognize this and identify the ered in professional training spiritual within a client’s sup- programs. port system. All too often, it seems that the spiritual as- For clients with well-devel- pects of a client’s life are min- oped senses of their own This article is imized. In my 20 years of spirit, helpers can show per- excerpted with working in mental health sys- sonal respect for the client by permission tems with hundreds of clients, accepting and addressing the from “The I can only remember spiritu- spiritual. For clients without Journal” al aspects of clients’ lives a well-developed sense of the (Volume 8, mentioned in charts a hand- spiritual, helpers may begin Number 4), a ful of times. And the times it to fill a void in the clients publication of was mentioned were usually makeup by encouraging them the California instances where the spiritual to address the lack of the Alliance for the was considered pathological, spiritual within their lives. Mentally Ill. i.e., a belief that the person was God him or herself or in There is an inherent compe- direct contact with a deity. tition between mental health Then it was well document- systems representing a scien- ed. Even within the strengths- tific world view and spiritual based programs where I have through a fog; spirituality within her national culture, systems representing a deity- worked, a description of spir- can serve as an anchor to she never mentioned her own based world view… Science itual supports has been gen- prevent the drifting, so ther- sense of spirit. seeks to discover the physical erally lacking. apeutic and rehabilitation and rational basis for our interventions can help clear Immediately she let out a deepest experiences. Spiritu- Nearly all counseling litera- away the fog. Finding spiritu- huge sigh and began crying. al systems seek to explain ture supports the need to es- al meaning in life has the po- A look of relief appeared in life’s mysteries by relying on tablish rapport with a client tential to ground a person and her eyes and with a very a God or other higher power. prior to accomplishing any make some sense of reality. touching smile she said, “The Mental health systems pay gains with that client… Ac- missing piece. I can breathe allegiance to science, so when cepting a spiritual belief sys- I once worked with a woman again, thank you.” Weeks confronted by spiritual belief tem as a source of support for from Brazil who was of Jew- later, she told me that rekin- systems, there is often diffi- a client is one way to show ish descent. She was para- dling the sense of her spirit culty in accepting them as respect and establish rapport. lyzed by an anxiety disorder allowed her to begin to re- valid. Clinicians need to re- Even discussing spiritual is- that would only let her leave gain some control over her member that their primary sues with a client shows a her home at certain times in situation…She was still de- role is to help the client min- willingness to respect the to- the day and then only for bilitated by anxiety but it was imize the disruption to their tality of that client. With cli- short periods…She lived her relegated to a lower position lives caused by their disabili- ents for whom spirituality is life always fearful of being and impacted her daily life ty and not to become prose- a central life focus, if a clini- trapped and snared. She also in less troublesome ways… lytizers of their own world cian/helper doesn’t take the possessed an amazing intel- view. It is difficult to put aside client’s spirituality seriously, lect, a high level of personal Clinicians, with supervision, one’s belief system in service how can the client take the integrity, and an instinctive need to assess their own be- of another, but if we are to 32 clinician seriously?… depth that was almost intim- liefs in this area. Neither spir- truly service another human idating. In discussing these ituality nor religion are topics being we must be able to re- Persons with psychiatric dis- strengths with her one day I where it is possible to be “ob- spect each client enough to abilities can appear to drift asked why, given the impor- jective.” It requires a subjec- accept his or her world view through life as if in a helium tance of the spiritual in both tive awareness of one’s own as one that brings meaning balloon aimlessly tossed her religious culture and spiritual beliefs and an open- into his or her life.

Visions: BC’s Mental Health Journal Spirituality and Recovery No. 12, Spring 2001 alternatives and approaches Spirituality and Psychotherapy: Wrestling with Life’s Bigger Questions

any Canadian doctors and therapists agree that peo- cept that, you are not accepting one of the basic tenets of the Cindy ple with mental health or addiction problems rou- religion. Now if I am a client and I tell you that there are angels McGlynn M tinely wrestle with questions about the meaning of beside me, you may think I’m psychotic. You may misdiagnose life and the nature of suffering. They wonder about good and my condition if you don’t appreciate the religious context.” evil, guilt and forgiveness, where we come from, and where Reprinted with we go when we die. Because of the nature of these questions, The potential for this kind of misunderstanding is not unique permission from some therapists believe that tapping into clients’ spiritual lives to Muslims. Rhonda Roffey, patient advocacy coordinator for the Journal of can offer a powerful tool for processing their traumatic expe- the Ontario Federation of Indian Friendship Centres, recalls Addiction and riences. And possibly, for speeding up healing. working on the front lines with homeless youth. Too often, she Mental Health. says, the spiritual visions and voices of aboriginals are misdi- Jan/Feb 2000, “We answer these questions in a variety of ways, through story agnosed as schizophrenia. “I used to tell my aboriginal clients, 3(1), p. 9. and myth and belief systems that teach and enculturate us. Our ‘Don’t tell them that you hear anything or see anything,’” says www.camh. belief systems provide symbols and rituals, which strengthen us Roffey. “I would say, ‘It makes perfect sense to me and I know net/journal/ to face our life journeys.” And they fortify the part of us we call what you’re talking about. But just don’t mention it.’” journalv3no1/ spirit or soul, says Maureen Soukoreff, manager of spiritual and spirituality_ religious care at the Centre for Addiction and Mental Health That said, Dianne McKay, the Friendship Centre’s alcohol and psychotherapy. (CAMH). Research studies have demonstrated that people who drug program developer and trainer, says spirituality is so es- html have a well-developed spiritual life can draw on that strength sential to native culture, it is almost impossible to proceed with- for healing. The presence of spiritual and religious caregivers in out addressing it. “When it comes to healing, we look at the a health care facility shortens bed stay and brings spiritual com- physical, mental, emotional and spiritual aspects. Those areas fort to people suffering illness or isolation, Soukoreff says. are not divided…” In fact, McKay says sweat lodges are still used to cleanse the spirit and seek guidance: there’s one at the The multifaith spiritual and religious services at the CAMH Hagersville New Horizons addiction treatment centre in On- are made up of Christian, Jewish and Muslim staff who offer tario. And often natives ask for traditional medicines while counseling support to staff, clients and family members from receiving Western medical treatment. a variety of spiritual groups. The staff assist especially at births, comings-of-age, marriages and deaths, “and when trauma has Despite the need, Danial says spirituality is too often not ad- created abrupt change in a person’s sense of security,” says dressed by therapists. “When we go through training to do Soukoreff. “At such a time, remembering one’s religious and psychiatric assessments, there are few people who say we cultural tradition can lead to acceptance of the trials that sur- should always ask about religion. But it’s part of an overall round human life.” assessment that is usually overlooked in the rush of getting medical and psychiatric symptoms.” Also, some may worry In a country as diverse as Canada, it can be a real challenge to that a person’s spirituality is off-limits because they come from properly address spiritual issues. Different cultures and religions a different religion. While observance can be helpful to a ther- may each use a unique vocabulary. While spirituality as we apist, Danial says, the therapist can still offer appropriate spir- understand it transcends ideology and ritual, it is also expressed itual guidance and be of a different persuasion. through religion, culture and philosophy. CAMH psychiatrist Dr. Sarah Danial says she’s found issues surrounding spiritual- “Ultimately,” says Danial, “I really think the question is not ity to be relevant in about a third of her patients. “Sometimes it about what religion a person subscribes to. It is ‘How does may come indirectly,” says Danial, citing the example of a young their view of God or a higher power relate to their current woman who was curious about Danial’s use of the hijab, a scarf problem?’” sometimes worn by Muslim women. As it turned out, the client had issues herself with expectations related to her own Catholic upbringing. “I don’t force the issue [of spirituality] onto clients,” MCMAN’S DEPRESSION AND BIPOLAR WEB says Danial. “But a lot of times people have issues about their www.mcmanweb.com A discount subscription to McMan’s own meaning on earth, why they have an illness, or why they Depression and Bipolar Weekly, the only online newsletter devoted to these disorders are having marital problems.” and the issues that profoundly affect our lives. SPECIAL 33 Increasingly, Dr. Danial says she is called upon to treat fellow FOR CMHA Regular price: $29 (US) yearly subscription MEMBERS AND For CMHA members and friends: just $20! Muslims, who feel she will better understand issues related to FRIENDS! the religion. “I can think of a case in which there could be a lot For 3 free sample issues, email of misunderstanding. Muslims believe there are angels around [email protected] and put CMHA in the heading and your email address in the body. you, watching you and recording your actions. If you don’t ac-

Visions: BC’s Mental Health Journal Spirituality and Recovery No. 12, Spring 2001 alternatives and approaches Psychiatry and Spirituality Sandy irst let me offer a dis- lost spiritual direction. whatever their culture, share I do not necessarily see this as Shearer, claimer. I am not an a belief in a connection to a a bad thing. It is simply a part MD, FRCP expert in spirituality In terms of psychiatry, Jung higher power. The belief is of the spiritual evolution of or even an avid prac- was the first, or at least the universal; only the expression man. We have outgrown the Ftitioner. Nor am I religious in most famous of the early psy- varies. He viewed Catholicism Piscean age of formal Chris- the conventional sense, but choanalysts who embraced as the healthiest Western tianity and welcome the many of you will understand spirituality. His split with religion because of its strong Aquarian age with no idea of that the connection between Freud resulted from many symbolism and its active what its archetypal meaning religion and spirituality is not factors but spirituality was a practice of repentance and might be. We therefore cast necessarily direct. I see reli- large part of it. Freud was an forgiveness. around for new symbols and gion as the formalized soci- atheist and Jung found his meanings without much suc- etal interpretation of spiritual views too restrictive. I am old enough to remem- cess, but it is early days yet beliefs and there are many ber watching Jung’s famous and the answers are not clear. forms of expression. Jung was the son of a Pres- appearance on a 1960’s TV Dr. Sandy byterian pastor and he show called “Face to Face” In terms of psychiatry we re- Shearer is a I was brought up in a con- witnessed his father’s dis- with the interviewer John main in the age of scientific psychiatrist ventional Presbyterian home illusionment with conven- Freeman. In it he was asked rationalism. We are trained who works but it seems significant that tional Christianity. In a [and I paraphrase], “Dr Jung, in the biopsychosocial mod- with children neither my brother nor my- famous dream, he saw God after a lifetime of work with el and have been criticized and youth in self have followed our paren- defecating on a church and the unconscious and your ex- sometimes rightly, sometimes Surrey. tal footsteps. Even as a child, interpreted this as represent- ploration of human spiritu- unfairly for our focus on the I could never understand the ing at least his own dissatis- ality do you believe in God?” biological. This is largely be- powerful appeal of Christian faction with conventional Jung paused, puffed his pipe cause this is our area of ex- symbolism. As Jung would religion. In his work, he went and said “ No, I don’t believe.” pertise. Other colleagues say, for me, along with many on to develop the idea, based I have been in a theatre where embrace the psychosocial, of my generation, Christian- on research in the field, of the this interview was shown, but our training as physi- ity had lost its “numinosity.” collective unconscious in and at this point the audience cians leaves us as experts in We live in a society that has which all human beings, gasped, but Jung goes on, the biological. This is as it “No, I don’t believe. I know.” should be. However there is Spirituality and Psychotherapy: The sigh of relief from the au- one component missing. Related Resources dience was palpable. Quite Biopsychosocial encompass- apart from his work, Jung es three dimensions but there experienced a near death ex- is a fourth. The number four „ Adler, L. L. & Mukherji, B. R. (1995). Spirit Versus Scalpel: Traditional Healing and Modern Psychotherapy. Bergin & Garvey. perience following a heart symbolizes completion and attack during which he had unity so by adding a fourth „ American Counseling Association. (1998). Integrating Spirituality in Counseling: an experience of the divine. dimension, spirituality, we A Manual for Using the Experimental Focusing Method. Available from the BC attain wholeness. Ignoring it Ministry of Health library. So where does this leave us in mental health practice in- „ Centre for Spirituality and Psychotherapy www.psychospiritualtherapy.org today? We live in an era of vites therapeutic failure. Phone: (212) 582-1566 spiritual uncertainty. The old Christian archetypes (sym- The question has to be asked „ McRoberts, J. M. et al. “Spiritual Care: A Study on the Views and Practices of bols and images) which have because the answers to suf- Psychiatric Nurses.” http://graduateresearch.com/mcroberts.htm survived for over 2000 years fering often cannot be an- „ Molino, A. (1998). (Ed). The Couch and the Tree: Dialogues in have lost much of their ap- swered in terms of earthly Psychoanalysis and Buddhism. North Point Press. peal and, by and large, cur- existence. Sometimes solace rent generations have turned can only be found in a higher „ Richards, P. S. & Bergin, A. E. (1997). A Spiritual Strategy for Counseling and away from the church. How- power. In this age of materi- Psychotherapy. APA. ever there is nothing to re- alism and superficiality, that „ Rudderow, A. (1998). “Knowledge of Patient’s Religion Can Be Helpful in place this gap and there are can be hard to find. One role Psychotherapy.” Clinical Psychiatry News, 26(10), p. 43. no fundamental truths or of the mental health profes- 34 guidelines by which to lead sional must surely be to guide „ Shafranske, E. P. (1996). (Ed). Religion and the Clinical Practice of our confused lives. As a re- sufferers in the direction of Psychology. APA. sult, we drift in a sea of un- the search without necessar- „ Vaughan, F. (1985). The Inward Arc: Healing and Wholeness in Psychotherapy certainty beset by depression ily knowing where that and Spirituality. Random House. and anxiety having lost our search will lead, only that in connection with the divine. its path lies true salvation.

Visions: BC’s Mental Health Journal Spirituality and Recovery No. 12, Spring 2001 alternatives and approaches Magical Thinking Andrée Eve Faucher hen society accepts which involve telepathy, or Wspirituality, people are other unusual transfers of en- more likely to accept and ergy or information, are also share their spiritual experi- considered MT. People who ences. Among First Nations see patterns where others see people whose culture em- none, may be labeled as hav- braces the spiritual world, it ing MT. is common to look for mean- ing and symbolism in every- An example: a friend was driv- day events. Because of my ing one evening, and saw some ing would be accused of mag- more basic, “primitive” kind Michael work in First Nations commu- deer ahead on the road. He ical thinking, and perhaps of thinking. When a person Gintowt, MA nities, I have come to appreci- slowed down, and the deer ran worse. What the APA is say- enters the world of play and (Psychology) ate the value of so-called off to the side, as a group. But ing, in effect, is that people in art, they are not only acting “magical thinking.” “Magical one of the deer turned back, “primitive cultures” think in out their deepest self, but they thinking” is still officially a ran onto the road, and was an inferior, more child-like begin to change their under- symptom of mental disorder. struck by the truck. My friend manner. They assume that standing, heal trauma, and But I have learned that the spent many days thinking scientific, logical thinking is get past areas where they absence of magical thinking about that event, and what it the best kind, no matter what. have been “stuck” for years. can be considered a handicap, meant to him. He searched for But there is another way of or at least an unfortunate lack. symbolism, and possible les- looking at it. Yes, MT is a more We do not have to be in dan- sons. Not just any lessons, but basic kind of thinking. Chil- ger or in therapy to use more Michael Magical thinking is defined as a special lesson that was meant dren tend to use it, and when basic ways of knowing. I works as a “thinking that describes only for him, a lesson that was the people are under stress, or in have come to see that our psychotherapist non-empirical illusions of actual reason the deer “gave dangerous situations, they use entire life can be used as a and educator, realities or reality” (Encyclo- up its life.” This man is a pro- more MT than usual. This canvas, or a playground, based in the pedia of Mental Health, Aca- fessional counselor, does not link with stress is a clue to the where our inner wisdom can Lillooet area. demic Press, 1998). In other take any drugs or alcohol, and hidden value of MT. express itself. To learn to Working with words, if your thinking about is “solid as a rock.” think magically is to enrich First Nations reality cannot be checked by The brain operates different- our lives. Doing so doesn’t people others, and if your reality The American Psychiatric As- ly when in dangerous situa- mean giving up logic, or deepened his cannot be seen by others, then sociation has noted that MT tions. Our brains react very tearing up your science understanding your view must be an illusion. is considered normal in quickly to any danger or diploma. It isn’t all or noth- of the everyday The term “magical thinking” “primitive” cultures, so any- threat — so quickly that we ing, one or the other. It’s a nature of (MT) is given to people who one from one of those “prim- are not even aware of our re- matter of balance. spirituality, and are superstitious or otherwise itive” cultures cannot be actions to the threat. A more how it is losing touch with what we labeled. Anyone else having basic part of the brain takes We need to have a sense of essential to a call reality. Explanations the exact same kind of think- over. Our normal thinking is meaning. We need to have a holistic view of bypassed, and we react al- way of thinking about so- mental health. most instantly. Such reac- called “unusual” experienc- Michael is tions are more basic, but es. We need to be able to talk also the they are certainly not infe- about the spiritual life. We publisher of a rior. In fact, in dangerous need to feel a deep and per- soon-to-be situations, they are superior. sonal connection to Nature, launched 700 Kingsway, Vancouver BC, V5V 3C1 MT may be related to those our Earth, which sustains us newsletter 604 872 6691 (phone) basic reaction patterns. every day. We need an ap- called 604 872 0562 (fax) proach to help us manage the “Balanced One area where MT shows stress of a society dominated Times.” open 9am – 5pm Monday to Saturday its value is in psychothera- by reason and regulations. py. Cognitive behavioural We need to balance our head Scriptures in over 44 English translations and other talk therapies are knowledge with the knowl- over 95 other languages much more effective when edge of the heart. Logic and 35 combined with expressive magic can live together in the bring in or mail in this ad therapy (art, play, or sand same brain. Indeed, unless and receive a free copy of tray). It is amazing to see they do, it may not be possi- The Key – Gospel of John the therapeutic progress ble to explore our full poten- that happens when using a tial as human beings.

Visions: BC’s Mental Health Journal Spirituality and Recovery No. 12, Spring 2001 alternatives and approaches Spirituality Groups For People With Eating Disorders

Pierre he biopsychosocio- lished in the nineteenth cen- supportive community with to maintain the values and Leichner, spiritualmodel for tury. The modern anorectic other patients and with pro- behaviours associated with MD understanding the strives for perfection in terms fessionals that care for them. an eating disorder. Gradual- cause of mental dis- of society’s ideal of physical, However, the longer the eat- ly the person becomes isolat- ordersT and designing mul- ing disorder symptoms con- ed from peers and family. rather than spiritual, beauty.” tidimensional treatment tinue, the more they become approaches has been widely In filling a spiritual void, val- similar to that of a destruc- Over the past two years the accepted for several decades. ues and beliefs associated with tive cult. Eating disordered staff at St. Paul’s Hospital Eat- Pierre is the However in the area of eat- eating disorders may resem- thinking and symptoms dic- ing Disorders Program and Psychiatric ing disorders, as in many oth- ble those of a religion at first tate a very rigid belief system, the BC’s Children’s Hospital Director of er clinical areas, the spiritual but eventually become more and promote unrealistic and Eating Disorders Program the Eating component has been relative- like those of a destructive cult. unhealthy values that eventu- have experimented with Disorders ly neglected. Having an eating disorder and ally erode identity. ways of bringing this dimen- Program belonging to a religion are sion into the existing servic- at BC’s People suffering from eat- similar in that they provide The rituals and roles that at es. Both centres started by Children’s ing disorders often hold direction, a belief system, a first seemed helpful become establishing optional group Hospital. strongly to certain values and purpose in life, higher values unhealthy and unrealistic. If programs. At St. Paul’s, Bon- beliefs. Asceticism, and striv- to strive for, and a sense of not followed, they lead to nie McKinnon from pastoral ing for perfection and puri- identity. They also provide self-punitive acts. They pro- care and I began by offering ty, taking care of others needs rules and rituals to control mote an excessive control of the “Letting Your Spirits before one’s own are com- appetite, impulses, and emo- appetite, impulses, and emo- Soar” group. This weekly mon themes. These values are tions. For some, they also tions. Eventually an eating group ran an hour and a half often core to the religious and provide support and a safe disorder becomes an unsafe for eight weeks. The sessions spiritual practices of these place as a way to cope. place where harmful behav- consisted of an opening rit- individuals. iours are sanctioned. The ual, check-in, discussion re- To those that may become iso- community itself becomes garding a specific topic As Lelwica writes in her lated with an eating disorder, isolated. Development of the followed by a spiritual exer- book, Starving for Salvation: they may become part of a self is slowed and redirected cise aimed to introduce par-

“eating disorders point to Figure 1: Values Compatible with Spiritual Health spiritual hungers – desires for Versus Values Compatible with Maintaining Addictions a sense of meaning and wholeness.”

From this viewpoint Brum- berg concludes: The emergence and expansion of consciousness “It becomes evident that cer- trust suspiciousness self-neglect self-nurturing tain social and cultural sys- behaviours tems, at different points in time, encourage or promote soulfulness materialism deceit honesty control of appetite in wom- frustrated addictive en, but for different reasons values and values and needs for power behaviours rigidity respect for behaviours behaviours and control choice and purposes... In the earlier compatible compatible initially era, control of appetite was with spiritual with unconscious agitation calm linked to piety and belief; health addictions through fasting, the medieval recklessness honesty 36 ascetic strove for perfection in compassion ruthlessness anger and fear the eyes of her God. In the modern period, female con- gratitude entitlement vengefulness forgiveness trol of appetite is embedded increases opportunities in patterns of class, gender, for choice and family relations estab-

Visions: BC’s Mental Health Journal Spirituality and Recovery No. 12, Spring 2001 alternatives and approaches ticipants to different spiritu- pened much more easily al tools. Handouts were often while engaged in an art ac- given and the groups finished tivity or towards the end of a B.R.I.D.G.E.S. with a blessing and wishing session, after some activity or each other well. experience. The group is de- Getting us from Where we veloping further, looking at The topics discussed includ- the integration of yoga and are to Where we Want to Be ed what is spirituality, “our regular drumming practices. journey,” transcendence, At BC’s Children’s Hospital B.R.I.D.G.E.S. is a 15-week program of education and support Debbie community, religion, the other staff have expressed in- run by and for people diagnosed with a mental illness. Sesula mystery of creation, trans- terest in further developing B.R.I.D.G.E.S. stands for “Building Recovery of Individual formation, and a summary this aspect of the program, Dreams and Goals through Education and Support.” The phi- session. The spirituality tools particularly focusing on losophy of the program is one of empowerment with the goal experienced included medi- mindfulness techniques. of recovering a new and valued sense of self, health and pur- tation, listening to music, pose. The course addresses key topics such as basic facts about walking a labyrinth, throw- We have developed a model psychiatric diagnosis and medications; identification of needs; ing tea leaves into the wind, over the year with input from obtaining mental health resources; and dimensions of recov- and drawing. participants (see Figure 1, ery from mental illness. The B.R.I.D.G.E.S. program was spon- opposite page) to explain to sored and developed by the National Alliance for the Mentally Following completion of this participants why looking at Ill (NAMI) in collaboration with the Tennessee Mental Health group it was decided to con- spiritual values is important. Consumers Association and the Tennessee Department of tinue the group in an open This model implies that ini- Mental Health in 1993. In 1995, the program was purchased walk-in format. Mary Brown tially unconscious frustrated for use in BC with funds provided by Adult Mental Health from pastoral care took over needs (most often justifiable Services of the BC Ministry of Health and sponsored by the Debbie is the the co-leadership with me. needs) for personal power British Columbia Schizophrenia Society. President of the The format remained essen- lead to an unpleasant emo- White Rock/ tially similar with the addition tional state that is coped with One of the classes in B.R.I.D.G.E.S. is Healthy Religion/Spirit- South Surrey of creative painting as a by addictive behaviours. To uality. It is recognized that religion and spirituality are risky branch of the soothing and reflective expe- maintain these behaviours, subjects, but as the course was being developed so many peo- Canadian rience. Due to the low number unhealthy values must be ple were asking for guidance on the subject that they decided Mental Health of participants, it was then de- adopted. By becoming more to take the plunge. The goal of the class is to offer basic guide- Association. cided to include this group as conscious of this process, the lines and questions students can ask for themselves while one of the regular activities opportunity arises to explore trying to find their own way to healthy spirituality and a sup- offered to inpatients once a these values as they often portive religious community. The class does not ask students week. Ways of integrating this contradict with those com- to adopt any particular system of beliefs. experience into the long-term patible with spiritual health. program are being explored Recognizing that each person walks a unique path to God or a presently. In summary, the two tertiary Higher Power, the following questions are explored in the class: programs for the treatment At BC’s Children’s Hospital, of people with severe eat- ➊ What is spirituality and what is religion? the spirituality group was in- ing disorders in the prov- ➋ Where do our religious beliefs come from? troduced as an optional ince of British Columbia ➌ What is my perception of God or my higher power? To group in the Day Treatment are working to integrate a explore this topic, students are asked to draw their idea of Program available to up to spiritual dimension into their God or a higher power. Then they put themselves in the ten adolescents. The group services. They are in the picture to help see how they perceive the relationship. was led by Sheila Atkinson, process of experimentation, ➍ Can religion or spirituality be bad for my mental health? director of pastoral care, and through trial and error, ➎ How can I tell if my spirituality is healthy or part of my with the co-facilitation of trying to find the best ap- mental illness? This section compares healthy vs. unhealthy Carolyn Jacek and Rose proach to allow most of their religion or spirituality by asking questions such as: Henderson. Experiences of- clients to benefit from this † Do I feel a sense of comfort and inner strength? OR fered were similar with the opportunity. Is my religion causing a lot of stress and turmoil? addition of creating a per- † Do I have friends and activities in several areas of my sonal coat of arms, life path life? OR Has my religion become my life’s total focus? drawings, and an African ➏ How does medication affect my spirituality? ______drumming circle. Working ➐ What if I feel abandoned by God? Reference 37 with adolescents is very “in the moment.” An experien- Lelwica, M. M. (1999). Starving for The first half of the class concludes with the Serenity Prayer: tial focus works best for their Salvation. The Spiritual Dimensions “God grant me the serenity to accept the things I cannot of Eating Problems among Ameri- participation and satisfac- can Girls and Women. Oxford Uni- change, the courage to change the things I can, and the wis- tion. Verbal processing hap- versity Press, p. 30. dom to know the difference.”

Visions: BC’s Mental Health Journal Spirituality and Recovery No. 12, Spring 2001 alternatives and approaches BOOK REVIEWS Spiritual Philosophy and Recovery Eric n 1984, while hiking with her husband, Patricia Van two months after my suicide attempt at a time when I was in a Macnaughton Tighem was attacked and mauled by a grizzly bear. Her place of such self-hatred and hopelessness. Because of that and Irecovery from that event involved enduring countless sur- because of my family’s reaction to the suicide attempt, I knew geries to deal with her facial disfigurement, a suicide attempt, I couldn’t go on like that, but I didn’t know how to keep going. and eventually a diagnosis of post-traumatic stress disorder. His ideas gave me permission to be totally who I was. He talked Her book The Bear’s Embrace (reviewed opposite page) re- about unconditional love of others, which I could understand, counts her recovery from the event itself, and from its emo- but also he gave me permission to feel that about myself. When tional aftermath. Visions spoke to Patricia about the role that he spoke about the need to accept yourself for exactly who you spirituality played in her recovery, and particularly about are, that’s what I needed; I didn’t love myself. When he talked the influence of Jean Vanier’s philosophy. Vanier is the found- about how all of us have areas of “light and bliss and darkness er of the L’Arche movement, a network of spiritually-based and depression,” and how we must accept both the light “and supportive communities which integrate people with disa- the shadow areas” — that really hit home. bilities and able-bodied people. The other thing was that I had lost all belief, in God, in an Visions: What was Vanier’s influence on your recovery? afterlife, in anything. It was like I was in a black hole, which is why I was so depressed. I had always thought of God like a I came across Jean Vanier’s Becoming Human (Anansi, 1998) chess player, as in someone you prayed to, and if you behaved properly, who would reward you. Well, when my twins were born, and one had Down’s syndrome, and because of all the other things that happened, that really challenged that con- B.R.I.D.G.E.S. — (continued) cept and it was all thrown out the window. Jean Vanier spoke ______of a God who can forgive and accept me for exactly who I Footnote The second half of class focuses on: was, and has total faith in me to continue on and have a whole life. This allowed me to think of God or a higher power, as an 1 Deciding what is ‘good’ is a „ False Religious Beliefs inspiration to all of us, as the epitome of love, and that all of very personal † Religious addiction us are sacred, no matter what weaknesses. subject. To † Spiritual pride illustrate this, students are † Blind faith Visions: You’re talking about spirituality or God as a source given a list of „ Spiritual Practice of inspiration. Can you tell us more about the importance virtues from † Prayer and meditation of having people who believed in you? which they can choose † Self-discipline their top ten. † Striving to live the virtues 1 Initially I wasn’t allowed to have feelings, and they were just From that list † Service to others bottled up. But [later] I had a nurse who could acknowledge they then choose their „ Finding A Spiritual Home those feelings and allow them, and at the same time see me for top four and † How can I tell if a religious community will be good who I really was — someone who could say ‘I see your pain then their for my mental health? and I know that’s difficult, but I know you’re still in there, that one most important you’re a bright and beautiful person.’ Acceptance from your- virtue. It is Responses from teachers, students, service providers and fam- self and caregivers has an enormous healing quality. Because then pointed ily members about the B.R.I.D.G.E.S. Education and Support when that nurse stuck with me and allowed me to have those out that not all have Program have been very enthusiastic. A former B.R.I.D.G.E.S. feelings, I found that allowed me to get through them. chosen the student, Colleen, has this to say about the class on Healthy same virtue Religion and Spirituality: “Wow! This class was a great addi- Visions: When thinking about spirituality, the idea of “giv- but everyone has the right tion to the course. The areas of spirituality and religion are ing up control” is important. Could you comment on how answer for often confusing and ‘mysterious.’ This class was not intimi- the idea of control has impacted on your experience? themselves. dating at all, the material was excellent: unbiased, clear and helpful.” Another former student, Denis, commented: “This That’s really the core issue. In my book, the bear appears as a class has been thought-provoking and very enjoyable.” recurring metaphor for those things that we can’t control. I find that at times when I try to control things there’s a huge Teachers say the course is fun to teach. Students say they are anxiety. With spirituality, and giving up control, I find there’s a learning things they have wanted to know for a long time. Serv- peace. In a spiritual sense, what helps is thinking of a higher 38 ice providers and family members emphasize the positive im- power not as a chess player that makes sure everything goes pact B.R.I.D.G.E.S. is having on their clients and family. my way, but as a source of support no matter what happens. In terms of other people, I used to get angry when someone said All B.R.I.D.G.E.S. classes end with the following affirmation: they would pray for me, because I thought ‘what good is that “I can be, I can be, All I can be, All I can be, But if it is going going to do?’, but now I see it as people who have committed to to be, But if it is going to be, It’s up to me, It’s up to me.” accompany me no matter what. That’s where my power lies.

Visions: BC’s Mental Health Journal Spirituality and Recovery No. 12, Spring 2001 book reviews The Bear’s Embrace by Patricia Van Tighem

Patricia Van Tighem’s story scribing Patricia and Trevor rable and vivid moment in the tal is not always a place for Review explores the depths of love, packing up to head out to the book; and as Patricia stated at peace and quiet; it’s often by Jenny survival and depression. Al- woods, brimming with opti- her reading on February 6th, filled with anger and frus- Simpson though I have never been at- mism, and adventure: leav- 2001 in Vancouver, it’s too tration, but as Patricia states, tacked by a grizzly bear, ing no indication of the difficult for her to read as it’s one positive element came endured years of pain, facial tragedy that lay ahead. The “too real.” I too now have viv- from her experience at the disfigurement, lost my father attack comes at them like a id memories of her attack, hospital: she was enraged or my sister, I found a great thunderbolt, and they are left and a new sense of mortality with someone aside from deal of comfort within Patri- changed forever — yet they to accompany them. herself for the first time. This cia’s story. Every description survive, and continue to sur- point marks the beginning of pain triggered my own vive despite the obstacles that Patricia’s descent into her of her recovery, and en- nerves. Her story doesn’t just unravel their lives. subconscious and withdraw- trance into her roles as a focus on the psychology of al from loved ones, is a beau- mother, wife, and writer. surviving the attack, she also Patricia studied at the Banff tifully written account of one explores her relationships School of Writing, under the of the scariest times anyone Only at the end do we real- which are torn apart by trau- late W.O. Mitchell, where she can experience: clinical ize how she has saved herself: ma. Everyone has an event learned ‘freefall’ style: a type depression coupled with su- for it is only by completing Graystone that has scarred their lives of journal writing that allows icidal tendencies. Her de- what she has written (and (Douglas & leaving them permanently al- the reader within the mind of scription of her time in the what we have read) that she McIntyre) tered, hoping to be “patched, the narrator, placing her au- hospital is vivid, honest and is able to see through her 2000; 273 pp. retreaded and approved for dience within her pain, joy, horrifying. She recounts the struggle and regain herself $29.95 the road” ahead. and senses. loneliness, and frustration from the clutch of the bear that accompanied her treat- and her own psyche, show- The Bear’s Embrace opens as The description of the attack ment at several hospitals. As ing her ‘light’ once again. an intimate love story, de- is probably the most memo- many of us know, the hospi-

The Ghosts Behind Him by Doris Ray

The Ghosts Behind Him was for both mother and son, was es, and he was able to har- something you’ve lived with Review by Eric a recipient of the BC2000 the seemingly spiritual nature ness them, through automat- for a while. You accept the Macnaughton Book Award. It is a mother’s of his experiences, and their ic writing, to write poetry bad as well as the good…You account of her son’s schizo- struggles to reconcile these and music. Later, his voices, need them both.” phrenia, and of her struggles with the concept of mental one female voice in particu- to understand and come to illness. Doris Ray is a talent- lar, acted as a guiding spirit While Bruce never did pub- terms with the illness and ed writer, and she shows par- to him, helping him cope lish his book, he did become with the tragic event that ticular skill in illuminating with everyday decisions he a frequent contributor to a forms the core of the story. her son’s inner world, and in was faced with. journal produced by CMHA conveying the seductive pow- in Nanaimo. While in the Fo- The title of the book alludes ers that caused him to engage Time went on, and the voic- rensic Psychiatric Institute, to the nature of the forces with that world, rather than es became more compelling Bruce sent some of his work that seemed to be driving her with everyday reality. and confusing for Bruce, and to the noted BC poet Susan Caitlin Press son, Bruce Ray. It also rep- as his mother noted, they had Musgrave, who told him that 1999; 218 pp. resents the title of the book As Ray describes, at first the “become an addiction.” several of his pieces were $16.95 that Bruce himself — also a voices Bruce heard acted as Bruce himself had written: worthy of publication. gifted writer — had planned his muse and fed his creative “When I was in Duncan, I To order the book to publish, in which he powers. His sister felt that heard voices and I could see In the telling and publish- from the author, hoped to include the writing “he was tapped into some spirits…In the sense of my ing of her account, Doris please send a and drawings that he contin- sort of source material,” not working…not having a Ray comes to realize that cheque for 39 ued to produce when he was consistent with what Carl family…this other world perhaps The Ghosts Behind $16.95 plus healthy. Jung had identified as the appealed to me…It was like Him was meant to be her $2.14 postage to: collective unconscious. having a bad relationship story, after all. Doris Ray, Box As the title might suggest, a Bruce actively sought to with someone. It’s very hard 356, Fraser Lake recurring theme in this story, channel into such experienc- to break it off because it’s BC, V0J 1S0

Visions: BC’s Mental Health Journal Spirituality and Recovery No. 12, Spring 2001 RESOURCES

Inclusion of a work or an organization in the following Resource List does not constitute endorsement of any particular spiritual or religious philosophy, only that a relationship exists to the theme of this issue of Visions.

Brown, L. B. (Ed.) (1994). Religion, Personality and Mental Health. care. Activities include research, clinical programs, education and Springer-Verlag. information. Phone: (604) 875-4769

Koenig, H. G. (Ed). (1998). Handbook of Religion and Mental Health. International Network on Personal Meaning www.meaning.twu.ca Academic. Exploring “the positive psychology of personal meaning, meaning of life and existential therapy,” this online network shares ideas in Koenig, H. G. (1997). Is Religion Good for Your Health? The Effects its forums, promotes positive adolescent development, networks with of Religion on Physical and Mental Health. Haworth Pastoral Press. individuals and institutes interested in meaning research and/or meaning-centered counseling and therapy, publishes papers, and Lowenthal, K. (1995). Mental Health and Religion. Chapman & Hall. organizes workshops and conferences.

Nelson, J. E. (1994). Healing the Split: Integrating Spirit into our Nechi Institute www.nechi.com Understanding of the Mentally Ill. University of New York Press. Based out of Edmonton, the Nechi Training, Research and Health Promotion Institute incorporates Native spirituality and traditional Rogers, June. “Saving faith: Whether you call it prayer, belief or spiri- values into training programs in addictions counselling and pro- tuality, it can help you shed stress, make better decisions and gener- gram management. Focus is on prevention, holistic healing, and the ally lead a happier life.” Chatelaine, 73(12): pp. 72-78. promotion of healthy, addictions-free lifestyles. email: [email protected] Phone: (780) 459-1884 Schumaker, J. F. (1992). Religion and Mental Health. Oxford UP. The Mind/Body Institute www.mbmi.org “Spirituality and Health.” An essay from The University of Texas A non-profit scientific and educational organization dedicated to Public Health Task Force. Includes a useful discussion on defining promoting worldwide health and well being through the study and and measuring spirituality. At the end of the article is a copious advancement of mind/body medicine (including the relaxation re- listing of spirituality and health resources: journal and magazine sponse and belief systems) and the expansion of the role of mind/ articles, books, and anthologies. www.uth.tmc.edu/ut_general/ body medicine in traditional medical practice.

< admin_fin/planning/mph/lida.html email: [email protected] Phone: (617) 632-9530

s urce List s “Spirituality and Mental Health.” Community Connection: News- The John Templeton Foundation www.templeton.org letter of the White Rock/South Surrey Branch of the Canadian Men- Promotes the critical importance, for peoples and cultures, of the tal Health Association. March 2001 issue. Copies available from moral and spiritual dimensions of life. Currently funds more than CMHA BC Division. 150 projects, studies, award programs and publications worldwide.

Re email: [email protected] Phone: (610) 687-8942 “Spirituality and Mental Health.” By Martin Seligman, President of the American Psychiatric Association. Summarizes the pros and cons The National Institute for Healthcare Research www.nihr.org of spiritual frameworks for mental health: kymednews.com/ Recognizing that spirituality is intrinsic to the human condition, the thereadingroom/behavioralhealth/nov99SF.htm#2 Institute encourages professional collaboration to advance the un- derstanding of spirituality and health. As an educational, medical, Taggart, S.R. (1994). Living As If: Belief Systems in Mental Health and social scientific research organization, the Institute develops Practice. Jossey-Bass Publishers. educational programs and conducts, reviews, and disseminates sci- entific research on the spirituality-health connection. email: [email protected] Phone: (301) 984-7162 Related Organizations 40 Tzu Chi Institute www.tzu-chi.bc.ca The Institute of Noetic Sciences www.noetic.org The Tzu Chi Institue for Complementary and Alternative Medicine A non-profit organization that both conducts and sponsors research is a charitable organization aimed at improving health through re- into the workings and powers of the mind, including perceptions, search of complementary and alternative medicine and promoting beliefs, attention, intention, and intuition. the integration of safe and effective practices into mainstream health email: [email protected] Phone: (707) 775-3500

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