Source: Bahá'í Library Online (bahai-library.com), curated by Jonah Winters. Used by permission of the curator. Original citation: Vahid Payman, Drug Abuse Prevention: The Spiritual Dimension, bahai-library.com.
──────────────────────────────────────────────────────────────────────

Drug Abuse Prevention
The Spiritual Dimension1
Vahid Payman

Introduction
On behalf of the Victorian Bahá’í Community, I would first like to salute
the efforts of the Victorian Education Department and the Australian Drug
Foundation in embarking on their drug prevention programs. I have had an
opportunity to read the Education Department’s manual, “Turning The Tide”,
and, along with the presentation earlier, I am impressed by the depth and
breadth of thought that has gone into its preparation. I am particularly im-
pressed by its decision to make drug education in schools a continuous pro-
gram, rather than an ad hoc approach, and also in recognising the importance
of starting early by including primary schools under its rubric. Life attitudes
are acquired early in life and these attitudes become values which then guide
behaviour. It is important, therefore, also to include parents in the school
strategy for we all know that it is parental attitudes and the examples they set
for their children that have the greatest influence on their development.

Definitions
In speaking about the spiritual dimension of drug abuse prevention, a
few definitions are in order. This is important because many would con-
sider the concept of spirituality as foreign to any consideration of impor-
tant social problems such as drug abuse and its prevention. The World
Heath Organisation’s definition of a drug is “any substance, with the ex-
ception of food and water which when taken into the body alters its func-
tion physically and/or psychologically. “ Drugs can be divided into three
categories: I) depressants, such as alcohol, opiates, cannabis, inhalants,
tranquillisers and sedatives, and non-narcotic analgesics; 2) stimulants, such
as caffeine, tobacco, cocaine, and amphetamines; and 3) hallucinogens,
such as LSD and mescaline. Drugs can be licit or illicit, prescribed or
‘over-the-counter’.

1. This is the text of an address given at a seminar in Melbourne on 19 November 1998 on the Prevention
of Drug Abuse, organised by the Monash Bahá’í Community.
98 Australian Bahá’í Studies, Vol.1, No. 2, 1999

The fourth edition of the Diagnostic and Statistical Manual of Mental
Disorders (DSMIV) defines substance abuse as “a maladaptive pattern of
substance use leading to clinically significant impairment or distress, as
manifested by one or more of the following, occurring within, a twelve
month period: 1) recurrent substance use resulting in a failure to fulfil major
role obligations at work, school or home: 2) recurrent substance use in
situations in which it is physically hazardous, such as driving an automo-
bile; 3) recurrent substance related legal problems, such as disorderly con-
duct: 4) continued substance use despite having persistent or recurrent so-
cial or interpersonal problems caused or exacerbated by the effects of the
substance, such as arguments with spouse about intoxication.
The related term, substance dependence, describes a state of physical
and/or psychological dependence characterised by tolerance to the drug
and a characteristic withdrawal syndrome.
Prevention can be divided into primary, secondary, and tertiary. Pri-
mary prevention attempts to prevent the onset of a condition (in this case,
substance abuse). Secondary prevention aims to identify and promptly treat
an illness once it has already happened, thus reducing its duration. Tertiary
prevention aims to reduce the residual disabilities caused by an illness.
Examples of these different types of prevention include school programs
that promote an understanding of the risks of drug use (primary preven-
tion), programs that help teachers identify students who have a drug prob-
lem (secondary prevention), or needle exchange programs, which reduce
the incidence of blood-borne diseases such as HIV and Hepatitis 8 and C
(tertiary prevention).
The ‘spiritual dimension’ can be defined as that aspect of a person per-
taining to the soul or psyche, as opposed to matter or the body. The soul or
psyche has three capacities, namely the capacities to know (knowledge), to
feel (love), and to act (will). Other terms that have been used for these
three capacities are 1) Cognition, 2) Affect, and 3) Motivation. We know
that most drugs of dependence can affect some or all of these three capaci-
ties of the psyche through their actions on the cerebral cortex and the limbic
system.

Adolescent Drug Abuse Why did it happen?
There are many reasons why young people take drugs. Some of these
are: fun and excitement; curiosity; relief from stress and distress from prob-
lems at work, school or relationships; the need for group acceptance, to
impress the opposite sex, or to boast about improved sexual performance,
pressure from friends, society, media, or role models; parental example; to
anger parents; and to self medicate against mental illness, such as depres-
sion, anxiety, or schizophrenia.
Drug Abuse Prevention The Spiritual Dimension1 99

If we take all these reasons and try to group them we can see that drugs
are taken as 1) a diversion against boredom or aimlessness, 2) a
psychological anaesthetic, akin to ‘soma’ in Aldous Huxley’s Brave New
World, 3) a performance enhancer, or psychological steroid, 4) a way of
achieving acceptance amongst peers, or 5) a form of protest. What this
suggests is that we have individuals who are bored, in psychological pain,
unhappy with themselves, feeling alienated and angry with society. If this
is the case, I would suggest that our society is in a state of crisis, a crisis of
meaning, purpose, and connectedness.
Mental health statistics seem to support this suggestion. The National
Health and Medical Research Council reports that up to a quarter of ado-
lescents will suffer major depression by age 18, and, in any six months,
40% will suffer from prolonged sadness and unhappiness.2 Suicide rates
have tripled for young males and doubled for young females over the past
fifty years.3 And whilst suicide is an uncommon event – 0.02% of young
people take their lives each year it is the tip of an iceberg insofar as up to
l0% will make a suicide attempt .
The factors contributing to this situation include: “family conflict ...
lack of a close relationship with caring, dependable adults, increased ex-
pectations, peer and media influences, the perceived lack of meaningful
opportunities in mainstream society, and an inadequate cultural framework
of meaning, belonging, and hope.” 4
In an address given in I997 at the “Exploring Adolescent Spirituality”
Seminar in Melbourne, Richard Eckersley of the CSIRO suggested: “The
bottom line of psychological wellbeing seems to be having a sense of mean-
ing and purpose in life ... Positive life meaning is related to strong reli-
gious beliefs, self-transcendent values, membership in groups, dedication
to a cause and clear life goals.” 5 Eckersley then proceeds to quote Bruce
Headey and Alex Wearing from their book Understanding Happiness:
“Clearly a person cannot simply invent a new mission in order to achieve a
sense of purpose and meaning in life, but it is worth remembering that in
the long haul this is what matters most.”
Spirituality, therefore, lies at the heart of any campaign to solve the
drug problem. A spiritual model which addresses the questions of pur-
pose, meaning, suffering and connectedness, is crucial, I believe, for the
success of our prevention programs.

2. R. Eckersley, “A View from the Mouth of a Cave: Spirituality, God, science and the future”, Youth
Issues Forum Summer I997/8.
3. R. Eckersley, “A View from the Mouth of a Cave: Spirituality, God, science and the future”, Youth
Issues Forum Summer I997/8.
4. R. Eckersley, “A View from the Mouth of a Cave: Spirituality, God, science and the future”, Youth
Issues Forum Summer I997/8.
5. R. Eckersley, “A View from the Mouth of a Cave: Spirituality, God, science and the future”, Youth
Issues Forum Summer I997/8.
100 Australian Bahá’í Studies, Vol.1, No. 2, 1999

A Spiritual Model of Human Nature
I would like to offer a spiritual model based on my understanding of the
principles of the Bahá’í Faith, of which I am a member, a model which is
probably consistent with the principles of the world’s other major religions.
The model consists of the following principles: 1) That humans have a dual
nature, spiritual and material, and that our reality is our soul; 2) The soul is a
divine trust that has the potential to manifest its capacities of knowledge,
love, and will. These capacities are expressed as attributes, such as truthful-
ness, patience, humility, love, compassion, tolerance, joy, determination, and
service. These are, in fact, all attributes of God, and, having been created in
His image, we are all capable of expressing them. 3) The purpose of life is to
develop these attributes. 4) In the same way that the body needs food and
water to grow, the soul requires spiritual sustenance in the form of prayer and
meditation., in particular, meditation on the Word of God, found in the Scrip-
tures of the world’s major religions. 5) Life’s challenges provide the situa-
tions in which to develop these attributes. As we develop them, we master the
challenge and move on to greater challenges. 6) Tests and difficulties, there-
fore, are necessary for the progress of the soul. They are to be welcomed, not
avoided.
This spiritual model can assist in drug abuse prevention by addressing the
problems of discontent, boredom, pain, alienation, and anger, which psycho-
logically underpin the drug abuse epidemic. It provides meaning and pur-
pose consistent with the essence of our beings. It teaches that humans are
‘mines rich in gems of inestimable value’, of virtues, which, through educa-
tion, can be unearthed for the benefit of humankind. It teaches that psycho-
logical pain is part of growth., in the same way that a plant is pruned in
winter so that it can flower abundantly in spring. It resolves the problem of
alienation by reuniting humans with God, and, through God, to God’s uni-
verse such an individual will then begin to look at constructive solutions to
society’s problems, rather than railing against them.

How Can Such a Model Be Implemented?
A successful program using a spiritual model already exists. ‘The Virtues
Project’,6 developed by Linda Kavelin Popov and Dan Popov, a social worker
and child psychologist wife and husband team from Canada, teaches and
encourages virtues in children, youth and adults. Designed primarily for
parents, it also used by schoolteachers and others working in human devel-
opment. It honours the world’s sacred traditions and offers simple principles
for paying attention to a child’s spiritual development, helping them set spir-
itual goals. The four key principles of the project are: 1) the parent is the

6. L.D. Popov & J. Kavelin, The Virtues Guide: a handbook for parents teaching virtues. Gold Coast: The
Virtues Project Inc. I995.
Drug Abuse Prevention The Spiritual Dimension1 101

primary educator of the child; 2) children are born in potential: their natural
qualities can develop into positive or negative traits depending on how they
are educated in the early years; 3) character develops as children learn to
make responsible, moral choices; and 4) self-esteem is a natural outcome of
living by spiritual principles.
The Virtues Project is being promoted amongst parents, in schools, in
mental health and forensic settings. One of its authors, dare I say it, recently
appeared as a guest on The Oprah Winfrey Show! Such a program would be
an important addition to existing drug prevention strategies like “Turning
The Tide”. It would also be important to offer it to parents of preschool
children, as it is in these early years that personality and character are formed.

Conclusion
Of course, the spiritual dimension is not the only dimension. There is the
material dimension; the tasks of curbing the production of, and traffic in,
drugs of dependence, providing young people with opportunities for training
and employment, making them aware of the risks of drug taking, and pro-
moting concepts of healthy living. But underpinning all these efforts must be
a recognition of the potential nobility of the human condition and the lofti-
ness of one’s purpose in life. In the words of Bahá’u’lláh:

“I created thee rich, why dost thou bring thyself down to poverty?
Noble I made thee, wherewith dost thou abase thyself? Out of the essence
of knowledge I gave thee being, why seekest thou enlightenment from any-
one beside Me? Out of the clay of love I moulded thee, how dost thou busy
thyself with another? Turn thy sight unto thyself, that thou mayest find Me
standing within thee, mighty, powerful, and self subsisting.”7

7. Bahá’u’lláh The Hidden Words. New Delhi: Bahá’í Publishing Trust. 1957 edition.

Choisissez un second texte à lire en parallèle — une traduction, ou tout autre texte.