{ "schema_version": "uw.editorial_geo.v1", "representation_profile": "lossless_source_sections", "local_stage_only": true, "catalog_id": "DEP-20-N01", "article_index": "DEP-20-N01", "language": "en", "headline": "Addiction through the eyes of different religions", "description": "Addiction through the eyes of different religions", "short_answer": "Someone facing addiction may be asking several questions at once: why do I return to something that causes harm, am I to blame, do I retain my dignity after deception and loss, and where can I find the strength to change? Religious traditions give these experiences different names and offer different horizons of hope. Some emphasize commandments and a return to God; others emphasize attentiveness, release from clinging, or discipline in everyday life. Their answers deserve careful reading, particularly when someone is looking for meaning and a community.\n\nWe will consider specific Christian, Islamic, Jewish, Buddhist, Hindu, and Sikh texts, alongside a historical example from Brazilian religious practice. Comparing them helps distinguish an ethical prescription, what a community actually does, and care for a medical condition. There is no ranking of religions or promise of healing through belief. The question is useful to believers and nonbelievers alike: what support helps people regain room to act, care for their health, and respond to harm they have caused while retaining access to treatment and their own convictions?", "short_answer_source": { "kind": "explicit_about_h2", "role": "lead", "start_utf16": 416, "end_utf16": 1554, "sha256_utf8": "be96490064fb5abbc09a5de0de6939aface7c1f718625155637d5351b4533857" }, "headline_source": { "role": "h1_heading", "start_utf16": 2, "end_utf16": 51, "sha256_utf8": "9020b77141ecef56ed1f4ac871036e213ae55bbccec74b0e39f4dcf76ca618f5" }, "entities": [], "questions": [ { "q": "What this article is about", "a": "Someone facing addiction may be asking several questions at once: why do I return to something that causes harm, am I to blame, do I retain my dignity after deception and loss, and where can I find the strength to change? Religious traditions give these experiences different names and offer different horizons of hope. Some emphasize commandments and a return to God; others emphasize attentiveness, release from clinging, or discipline in everyday life. Their answers deserve careful reading, particularly when someone is looking for meaning and a community.\n\nWe will consider specific Christian, Islamic, Jewish, Buddhist, Hindu, and Sikh texts, alongside a historical example from Brazilian religious practice. Comparing them helps distinguish an ethical prescription, what a community actually does, and care for a medical condition. There is no ranking of religions or promise of healing through belief. The question is useful to believers and nonbelievers alike: what support helps people regain room to act, care for their health, and respond to harm they have caused while retaining access to treatment and their own convictions?", "source_spans": [ { "role": "h2_heading", "start_utf16": 388, "end_utf16": 414, "sha256_utf8": "a53bdb09d3d545eddde325393d7fae0fb8be199cef905ef433da14435f905db9" }, { "role": "h2_answer", "start_utf16": 416, "end_utf16": 1554, "sha256_utf8": "be96490064fb5abbc09a5de0de6939aface7c1f718625155637d5351b4533857" } ], "block_ids": [ "p0005", "p0006" ], "source_segment_index": 1 }, { "q": "I. When addiction names different experiences", "a": "Religious accounts of unfreedom and a clinical disorder can overlap, but they describe different dimensions of life. Someone may experience their attachment to recognition as spiritual bondage without having a diagnosis. Another person may receive treatment for opioid use disorder while continuing to consider faith, guilt, and meaning. The first account does not automatically establish an illness; the second does not imply the absence of an ethical life.\n\nThis distinction matters from the first conversation. Calling someone sinful, possessed, or weak does not tell us how dangerous withdrawal might be, which treatment is appropriate, or whether another condition is present. Even terms that sound familiar need their context. Buddhist craving concerns human existence much more broadly than alcohol addiction. Repentance addresses a person's relationship with God and other people; remission describes the state of a disorder. Neither can automatically be measured by the other.\n\nMedical language does not decide for someone what makes a changed life worth living. A clinician can discuss symptoms, risks, and treatment options; the person still needs relationships, activities, and commitments they are willing to make room for. For some, that meaning involves religion; for others, children, work, friendship, or getting through the next day with less destruction. Requiring a profound faith before providing help adds another barrier for someone who may already struggle to seek it.\n\nIt helps to keep two questions in view: what is happening to my health, and what kind of person do I want to become? For example, [CDC describes opioid use disorder as a treatable medical condition](https://www.cdc.gov/overdose-prevention/treatment/opioid-addiction.html). This does not remove the need to address deception or debts. But treatment should not depend on whether someone can give a convincing account of moral transformation.", "source_spans": [ { "role": "h2_heading", "start_utf16": 1559, "end_utf16": 1604, "sha256_utf8": "58ed366d388aa5a0f751a09cc5757dc3bfd5a895708d75bebc46b5c567e63ac9" }, { "role": "h2_answer", "start_utf16": 1606, "end_utf16": 3539, "sha256_utf8": "e9cf3e1f9e8a0694d778b8a209ec823930ecd4c04d14b344dc616a35b93820fd" } ], "block_ids": [ "p0008", "p0009", "p0010", "p0011" ], "source_segment_index": 2 }, { "q": "II. Christianity freedom the body and temperance", "a": "In the epigraph, Paul links the permissibility of an action to the question of its power over a person. We can use that question for reflection: does a habit remain part of life, or does it begin to dictate life's terms? Yet [1 Corinthians 6:12–20](https://biblehub.com/kjv/1_corinthians/6.htm) concerns the body and sexual ethics. Calling it a developed theory of addiction, or attributing modern diagnostic criteria to Paul, would misrepresent the passage.\n\nThe Catholic [Catechism, paragraphs 2288–2291](https://www.vatican.va/content/catechism/en/part_three/section_two/chapter_two/article_5/ii_respect_for_the_dignity_of_persons.html), offers a more specific distinction. It connects care for health with living conditions, condemns the abuse of alcohol, tobacco, and medicines, and separately discusses drugs while retaining an exception for strictly therapeutic use. Both responsibility and the distinction between treatment and use for other purposes matter here. This is a Catholic document, not an exhaustive account of every Christian church's position.\n\nFor a reader, that distinction changes the discussion of medication. The presence of a substance that affects the mind does not make prescribed treatment a moral defeat. Equally, alcohol's familiar social standing does not remove the question of harm. A simple division into “the pharmacy is permitted and everything else is forbidden” is too coarse: purpose, circumstances, and consequences need to be understood.\n\nConsider a hypothetical believer who finds it difficult to acknowledge a problem because they are used to being useful in their parish. They might discuss shame, prayer, and participation in community life with a priest, and substance use and treatment with a specialist. These conversations serve different purposes. Spiritual support becomes particularly concrete when it helps someone attend an appointment, get through a difficult evening, or maintain contact with others. If confession is required to replace medical assessment, the person faces a choice that recognizing the importance of health need not create.", "source_spans": [ { "role": "h2_heading", "start_utf16": 3544, "end_utf16": 3592, "sha256_utf8": "48308fe377db4925bd4bac9864db13cec20a9fd354e7f001f6ab50a997d6bbb6" }, { "role": "h2_answer", "start_utf16": 3594, "end_utf16": 5694, "sha256_utf8": "06ee0b5a475ba4fe5fb1df275c06d3581ef9b01aced0332d3bfbd0c9ba81218b" } ], "block_ids": [ "p0013", "p0014", "p0015", "p0016" ], "source_segment_index": 3 }, { "q": "III. Islam prohibition and the possibility of return", "a": "In [Quran 5:90–91](https://quran.com/en/al-maidah/91), intoxicants and gambling are named among the things believers should avoid. The surrounding explanation addresses hostility and distraction from remembering Allah and prayer. This religious norm connects conduct with relationships in a community and with orientation toward God. It does not become a gentle recommendation for moderate use merely because a modern reader would find that answer more convenient.\n\nProhibition, however, is not the text's only word to someone who has done wrong. [Quran 39:53–54](https://quran.com/az-zumar/53) addresses transgression through hope in mercy and a call to return to the Lord. Both dimensions should be retained: conduct is evaluated seriously, while a judgment about the past does not close the person's future. Neither the seriousness of the norm nor the promise of mercy establishes that every later difficulty proves an absence of faith.\n\nThe support available in a particular Muslim community needs to be established in practical terms. A person can ask an imam or another trusted guide whether a confidential conversation is possible, who can help locate treatment, and how to participate without publicly disclosing sensitive information. Shared prayer and conversation in a language the person understands may be welcome parts of support. Their availability does not establish a guide's medical qualifications.\n\nA separate question concerns a religious promise to stop using immediately. With alcohol and physical dependence, a safe way to change requires assessment. [NHS warns that abruptly stopping in this situation can be harmful](https://www.nhs.uk/live-well/alcohol-advice/alcohol-support/). Discussing medical support is not the same as seeking a moral justification for continued harm. Someone can be helped to connect a serious intention with safe action. Seizures, hallucinations, or severe shaking during withdrawal require immediate local emergency medical assistance, rather than waiting for the next meeting with a religious guide.", "source_spans": [ { "role": "h2_heading", "start_utf16": 5699, "end_utf16": 5751, "sha256_utf8": "69def3d6bbf8387a7bd0b5aefe2bfa6f42b8518cc3081b1eabacd56eb5bf2517" }, { "role": "h2_answer", "start_utf16": 5753, "end_utf16": 7805, "sha256_utf8": "f870173f65ffcdcc9cb91a514ca22e79a0dc4ba7ab20a96f25779c8668c2a3da" } ], "block_ids": [ "p0018", "p0019", "p0020", "p0021" ], "source_segment_index": 4 }, { "q": "IV. Judaism health return and a concrete action", "a": "Jewish sources show why an entire tradition's relationship to addiction cannot be inferred from the presence of wine. In [Mishneh Torah, Laws of the Sabbath 29:6](https://www.chabad.org/library/article_cdo/aid/935251/jewish/Shabbat-Chapter-29.htm), Maimonides describes sanctifying the Sabbath over wine. This is a regulated religious practice. It does not by itself determine whether a particular person with an alcohol problem should consume alcohol or how they can participate safely.\n\nElsewhere, in [Human Dispositions 4:1](https://www.chabad.org/library/article_cdo/aid/910344/jewish/Deot-Chapter-4.htm), care for health is connected with the ways of serving God. In [Repentance 2:2–3](https://www.chabad.org/library/article_cdo/aid/911891/jewish/Teshuvah-Chapter-Two.htm), the intention to change conduct and acknowledge what has been done is an important part of teshuvah. This is a medieval legal and ethical corpus. Its ethical principles do not turn all of its author's historical medicine into current medical advice.\n\nA practical question follows: what does returning after harm involve? Asking to be trusted is easier than agreeing on a feasible debt repayment plan, making a home safe, or attending an arranged appointment. A promise has ethical weight, but someone close to the person is entitled to consider actions and circumstances. Religious language about return can help move from self-condemnation toward action; it should not become a demand to believe every promise immediately.\n\nIf a ritual involving wine complicates recovery, discussing the situation with a competent rabbi and the treating clinician is more useful than testing oneself by participating despite the risk. This article establishes neither a universal halakhic substitute nor a rule for every community. A person has a specific history, and a ritual has specific requirements. Being able to raise the question without humiliation matters more than demonstrating endurance to others. A supportive community helps look for a solution; religious membership alone does not require it to make a medical judgment.", "source_spans": [ { "role": "h2_heading", "start_utf16": 7810, "end_utf16": 7857, "sha256_utf8": "99e63dee2d768112f00e0be238a606486fa4c25ed6bae13de8ee5a8fd945277a" }, { "role": "h2_answer", "start_utf16": 7859, "end_utf16": 9958, "sha256_utf8": "3ae10a3ae1d7997da374838b4cd3c8211a48d4408f35127a52e42ea85a3ba9a2" } ], "block_ids": [ "p0023", "p0024", "p0025", "p0026" ], "source_segment_index": 5 }, { "q": "V. Buddhism craving heedlessness and caring relationships", "a": "In the [Dhammacakkappavattana Sutta, translated by T. W. Rhys Davids (1881)](https://obo.genaud.net/dhamma-vinaya/bs/dn.26.rhyt.bs_2.htm), craving is situated within the teaching on suffering, its origin, cessation, and the path. The middle way is explained as the Noble Eightfold Path, rather than a compromise dose between using and abstaining. This text does not establish permission for “a little of everything” or promise that attending to sensations will resolve every disorder.\n\n[DN 31, the advice to Sigala](https://obo.genaud.net/dhamma-vinaya/pts/dn/dn.31.rhyt.pts.htm), is particularly concrete for this subject. Intoxicating drinks and gambling are discussed in terms of damage to household resources, relationships, and the ability to conduct a life. People who lead to ruin are distinguished from good-hearted friends. This is ethical advice to a layperson in the Pali tradition. Its language about reputation and social roles needs context; it should not become a contemporary judgment on everyone living with addiction.\n\nA useful shift becomes possible here: freedom concerns more than experiences inside one's head. It also involves where money goes, who is present in danger, and which encounters reinforce an old pattern of behavior. Attentive observation may provide an opportunity to notice craving and seek help; it does not follow that someone must change their whole life alone. Support can be sought from a guide, an accessible community, and treatment, while clarifying each role.\n\nThe suffering of someone close also matters. Compassion for a person with addiction does not mean forcing their partner to tolerate threats or making a child monitor an adult. Refusing humiliation and stopping harm are compatible. For a Buddhist reader, this raises the question of how care takes shape in actual conduct. A nonbeliever can also see that the language of attentiveness need not dismiss pain, money, or safety in favor of a discussion about purity of consciousness. The therapeutic usefulness of a particular meditation program requires separate research. The sutta supplies a framework of meaning here, not a measured treatment outcome.", "source_spans": [ { "role": "h2_heading", "start_utf16": 9963, "end_utf16": 10020, "sha256_utf8": "80ea882deded1fecd1871c23580955281c048f64de581991bf689c0710c4d1ba" }, { "role": "h2_answer", "start_utf16": 10022, "end_utf16": 12181, "sha256_utf8": "3a6af2d4382317fb6cc3cdb10897e6aff85cad5862a988af3259a9c5a302fbc7" } ], "block_ids": [ "p0028", "p0029", "p0030", "p0031" ], "source_segment_index": 6 }, { "q": "VI. A Hindu text discipline without destroying the body", "a": "The Bhagavad Gita connects discipline with an ordered life, rather than simply an exertion of will. [Chapter VI, verses 6:16–17](https://www.gutenberg.org/cache/epub/2388/pg2388-images.html) discusses extremes in eating and sleeping and moderation in everyday activities. We approach a specific text through Edwin Arnold's English verse rendering. It is neither a complete statement of every Hindu position nor a clinical manual for addiction.\n\nFor someone accustomed to imagining change as self-punishment, this theme may matter. Following an agreed medication schedule, eating and resting, and maintaining a manageable commitment are less dramatic than a heroic vow, but they can actually be organized. This is our practical reading of the theme of discipline. It does not mean that an ancient verse specifies a modern treatment plan or authorizes independent changes to substance use without assessment.\n\nAnother boundary is needed: moderation in food and sleep cannot simply be transferred to every other object. A beneficial need for food and the use of a particular substance do not form a ready-made clinical analogy. Someone is not required to demonstrate an understanding of yoga by attempting controlled use or returning to betting. The goal of change is considered in context, rather than extracted from an attractive general word.\n\nIt is particularly easy here to confuse the spiritual value of effort with a judgment about a person's worth. Someone who continues using while working extensively may report genuine engagement and a sense of benefit. That experience deserves discussion. Yet being able to work does not automatically establish health, control, or the quality of every decision. Saying “the strong use it as a tool and the weak escape” can close inquiry: identifying as strong may make consequences easier to overlook. A more useful question is what functions substance use serves and at what cost. The answer need not be identical for everyone in advance.", "source_spans": [ { "role": "h2_heading", "start_utf16": 12186, "end_utf16": 12241, "sha256_utf8": "62e5d9ed535797dbb6378fcdb6b42ed6ece496dcf3f063f1d479721a098aacec" }, { "role": "h2_answer", "start_utf16": 12243, "end_utf16": 14226, "sha256_utf8": "2cd3843e46f0c442b1530a78a4e50af5878e97c9965fb03afdbef2c03049742e" } ], "block_ids": [ "p0033", "p0034", "p0035", "p0036" ], "source_segment_index": 7 }, { "q": "VII. The Sikh code a clear norm and its limits", "a": "Sikhism cannot be folded into an undefined “Indian spirituality” and assigned another tradition's approach to substances. In [Sikh Rehat Maryada, section IV, article XVI, clauses j and o](https://old.sgpc.net/rehat_maryada/section_four.html), the official SGPC text explicitly rejects cannabis, opium, liquor, and tobacco, as well as gambling. This describes a named code of conduct, not how every Sikh actually lives.\n\nFor a reader who accepts the norm, abstaining may express belonging, faithfulness, and restored agreement with personal values. That is a serious basis for an individual decision. A clear norm does not, however, tell us the person's medical circumstances, how accessible care is, or how a particular community will receive their disclosure. These questions must be considered separately.\n\nIt helps to distinguish seeking support from discussing religious belonging. A person can approach a trusted representative of a gurdwara, a Sikh place of worship, and explain what help is needed: a conversation without public exposure, accompaniment to a specialist, or a way to remain involved in shared life. Suggesting such a conversation does not promise that every community representative has competence in addiction care. An institution's religious standing does not replace questions about a particular helper's skills.\n\nThis example retains an important difference in the comparison. A rule of temperance concerning particular goods and a direct requirement of abstinence are different things. They need not be smoothed over for the sake of convenient unity. Respect for a tradition includes reporting its requirement accurately; respect for a person includes avoiding the use of that requirement as a reason to deny available care.", "source_spans": [ { "role": "h2_heading", "start_utf16": 14231, "end_utf16": 14277, "sha256_utf8": "60085b094c73393072f482c5f721872de4717e79decb5e53df16322cc66df7fa" }, { "role": "h2_answer", "start_utf16": 14279, "end_utf16": 16030, "sha256_utf8": "2f532dd71333243bf3f9c700450f4e1482c4ec797ca09817fc0dc76f15db4fc5" } ], "block_ids": [ "p0038", "p0039", "p0040", "p0041" ], "source_segment_index": 8 }, { "q": "VIII. Ritual use needs a historical address", "a": "A substance's ritual role needs a specific address. In a [2004 chapter on Brazilian ayahuasca religions](https://www.sjsu.edu/people/quincy.mccrary/courses/Anth146/s0/macrae04b_english.pdf), anthropologist Edward MacRae describes the Padrinho Sebastião line of Santo Daime. Cannabis called Santa Maria is associated with the Virgin Mary; he connects its introduction with young newcomers. He also notes differences between the ritual ideal and everyday practice.\n\nThe details matter: Brazil, communities of this particular line, including Colônia Cinco Mil near Rio Branco; a history in the second half of the twentieth century, described in a 2004 publication; smoking cannabis, rather than the ayahuasca drink itself; religiously interpreted use with healing as a stated purpose; an anthropological account, pages 7–9 of the author's PDF. These details make change within a community visible. They do not establish an ancient cannabis custom shared by all Amazonian peoples or tell us what current law permits.\n\nThree subjects need to be distinguished. A prescription explains how participants believe a substance ought to be approached. Observation concerns what actually happens. A contemporary interpretation may call it an instrument of self-knowledge, but it is responsible for its own conclusions. None of these replaces research into addiction treatment. Even “healing” may name a religious worldview and a participant's experience rather than a measured clinical outcome.\n\nThis distinction permits discussion without contempt or romanticization. Every report of meaning need not be dismissed as self-deception. But a profound experience does not establish an absence of risk, and ritual discipline does not give immunity to consequences. “The spirit of the plant” expresses the language of a particular tradition; it does not become an established explanation of brain function.\n\nCannabis, tobacco, ayahuasca, and iboga need separate histories, sources, and risk assessment. This account does not invite transferring one group's practice to another, recreating a ceremony, or treating oneself with an unknown substance. A particular historical case presents a research question: who acted, when, for what purpose, how did participants distinguish their activities, and what could an observer actually establish? That preserves the richness of the subject more effectively than saying that religions have always prohibited substances or have always known how to use them safely.", "source_spans": [ { "role": "h2_heading", "start_utf16": 16035, "end_utf16": 16078, "sha256_utf8": "c0c6a7463185233f6cb19e8ed09e3fe5a5b6b7304a3fd92bda5dd9e849050396" }, { "role": "h2_answer", "start_utf16": 16080, "end_utf16": 18567, "sha256_utf8": "b8e0a2003f7edf0d1649a759b1f60d41a1588bea123bf937e7e8bf3f3026493d" } ], "block_ids": [ "p0043", "p0044", "p0045", "p0046", "p0047" ], "source_segment_index": 9 }, { "q": "IX. Community support and personal convictions", "a": "A community can give change a practical form: a regular meeting, a manageable responsibility, or someone who can be told the truth. It helps to assess that support through actions. Are you helped to reach treatment? Can you decline a ritual that currently creates a difficulty? Are confidentiality and responses to danger discussed? Is there room to build a life in which you gradually make decisions yourself?\n\nA faith community and a mutual aid group should be distinguished. [Alcoholics Anonymous explicitly states that it is not a religious organization](https://www.aa.org/faq/aa-religious-organization). This does not mean the spiritual language of every meeting will feel equally comfortable to every participant. The format can be checked in advance. [SMART Recovery describes its program as not requiring a spiritual viewpoint](https://smartrecovery.org/about) and as compatible with professional help. These are descriptions of organizational principles, not evidence that the approaches work equally well for every person.\n\nConsider a hypothetical believer who hears demands to abandon prescribed medicines in the first group they attend. They can retain their faith and seek other support while discussing treatment with their clinician. For opioid use disorder, [medication is an evidence-supported treatment option](https://www.cdc.gov/overdose-prevention/treatment/opioid-addiction.html). Taking no medication should not become a universal spiritual certificate of successful recovery.\n\nAnother person does not believe and prefers a secular group. They need not perform a religious conversion to be entitled to help. A believer attending a secular group also does not automatically renounce their own tradition. The practical issue is compatibility between roles and rules, rather than finding one institution to take simultaneous responsibility for faith, housing, medicine, and the whole of a person's future.", "source_spans": [ { "role": "h2_heading", "start_utf16": 18572, "end_utf16": 18618, "sha256_utf8": "687515434d28d155ff1ebbb3a6cbc0a37bf711a80951afd617f56c4f672ad955" }, { "role": "h2_answer", "start_utf16": 18620, "end_utf16": 20546, "sha256_utf8": "6dbb57e9aeb09fc803211fc2eb46af6b11b551c0a67efb01abec4fb5c6fdb939" } ], "block_ids": [ "p0049", "p0050", "p0051", "p0052" ], "source_segment_index": 10 }, { "q": "X. Responsibility without a lifelong sentence", "a": "Ethical responsibility is useful when it has a concrete object: a particular harm, an action within the person's reach, and respect for those affected. It becomes destructive when it turns a person's identity into a final verdict. “I lied and need to address the consequences” is a different conversation from “I am forever unworthy.” The texts considered here allow inquiry into return, discipline, and support while retaining the differences between their foundations.\n\nFor a family, forgiveness, trust, and living together must not be confused. A partner can recognize a person's worth without yet trusting a promise. Someone can want a relationship to recover while also seeking safe housing. Religious discussion of mercy does not authorize a helper to decide for an affected person that reconciliation has occurred or danger has passed. [NHS approaches domestic abuse support through safety and the affected person's own decisions](https://www.nhs.uk/live-well/getting-help-for-domestic-violence/).\n\nA child should not become the keeper of an adult's vow, check sobriety, or mediate with a religious guide. Adults need adult helpers. A relative can also seek support before the person using substances agrees to change anything. Participation in a community does not turn that relative into a round-the-clock rescue service, and food and medical assistance do not automatically become enabling.\n\nContinued use leaves room for an honest discussion of risks and a next step. A particular community's religious norm may remain abstinence; access to medical care should not depend on already being able to meet that ideal. Where gambling is involved, it helps to tell a specialist about debts, losses, and effects on relationships. [NHS describes support for gambling harms as treatment and help for the person and those close to them](https://www.nhs.uk/live-well/addiction-support/gambling-addiction/), rather than simply an ethical judgment about a bet.\n\nHope here means that work with the circumstances can continue. It promises neither inevitable success nor forgetting the past. Someone can begin with a small step: agree to an assessment, describe current use honestly, or find a safe person to talk to. A larger sense of meaning can grow alongside those actions; it need not arrive before them.", "source_spans": [ { "role": "h2_heading", "start_utf16": 20551, "end_utf16": 20596, "sha256_utf8": "0c63c9035d8969de6bfbd6406c5b1026c0723b530f956ad7ce77328e5cad531f" }, { "role": "h2_answer", "start_utf16": 20598, "end_utf16": 22902, "sha256_utf8": "1b82c4e9307fa96ae89a5573608a54673deff21a10af1328d472a39b11745a19" } ], "block_ids": [ "p0054", "p0055", "p0056", "p0057", "p0058" ], "source_segment_index": 11 }, { "q": "What this means in practice", "a": "Begin by identifying the help you want now. One person needs a conversation about guilt and returning to a community; another needs a safe plan for changing substance use; a third needs family protection and help with debts. Put the question into words that allow a specific response. For example: “This tradition matters to me, but I am still using. Who can help me discuss treatment and maintain contact with the community?” This is a possible formulation, not a way to guarantee the response you want.\n\nSeparate helpers' roles. A spiritual guide may discuss religious meaning, rituals, and participation. A clinician or addiction specialist assesses the condition and treatment options; a specialist service can be sought for difficulties with gambling. A mutual aid group offers its particular support format. Check availability, language, participation requirements, and costs where you live. The English or Thai language of this article does not establish a medical jurisdiction.\n\nBefore joining a program, ask some practical questions:\n\n1. What actions and commitments are proposed, and can I discuss difficulties without humiliation?\n2. How is confidentiality maintained, and in what circumstances do its limits change?\n3. How does the group approach professional treatment and prescribed medicines?\n4. Can I decline a particular ritual or meeting, and who can help find an alternative?\n5. Who is contacted in immediate danger, and what medical qualifications do those offering treatment hold?\n\nAssess answers alongside behavior. Promises of care do not sit well with threats of exposure, isolation from loved ones, or demands to surrender all control over money and treatment. Where control or violence is present, safe contact with a specialist service can help; possible actions need to be prepared with your circumstances in mind. You do not need to enter a dangerous confrontation to test boundaries.\n\nWhen discussing a ritual substance, distinguish historical interest from deciding to use it. Ask which community and period are described, what was prescribed, what was observed, and where information on current risks can be found. A sacred name or an account of a strong mind does not establish an individual person's safety.\n\nIf stopping alcohol causes symptoms, or there has previously been severe withdrawal, seek medical assessment of a safe way to change. Seizures, hallucinations, or severe shaking require immediate local emergency medical assistance. Do not change prescribed medicines at a group's demand without discussing the issue with the prescribing clinician. For someone close, a first step may be obtaining their own support and arranging children's safety. Love, faith, and help can matter already; proof of someone else's final transformation is not required.", "source_spans": [ { "role": "h2_heading", "start_utf16": 22907, "end_utf16": 22934, "sha256_utf8": "cac0025fb51e434450b9925cf9a4977d85e79dc5ce2542d61d4355abea0cdd54" }, { "role": "h2_answer", "start_utf16": 22936, "end_utf16": 25730, "sha256_utf8": "6f3613b7341eafa5d954a3490df989e0ed96d105a7a0d9313429fe55977e2e32" } ], "block_ids": [ "p0060", "p0061", "p0062", "p0063", "p0064", "p0065", "p0066" ], "source_segment_index": 12 }, { "q": "Key quotation", "a": "> “Do not lose hope in Allah’s mercy, for Allah certainly forgives all sins.”\n\n*Quran 39:53, a sentence from [The Clear Quran, translated by Dr. Mustafa Khattab](https://quran.com/az-zumar/53). The following verse calls people to return to the Lord. This is hope within Islamic teaching about return, not a promise of a medical outcome or a cancellation of responsibility toward those harmed.*", "source_spans": [ { "role": "h2_heading", "start_utf16": 25735, "end_utf16": 25748, "sha256_utf8": "b118466bf32094406f875582a1606883eea0c734aab123a1fe6f5352d863995a" }, { "role": "h2_answer", "start_utf16": 25750, "end_utf16": 26143, "sha256_utf8": "de3dc12ef198ea8f8a2e3d49c61c4511939611a562b7607d718062cfa5f016cd" } ], "block_ids": [ "p0068", "p0069" ], "source_segment_index": 13 }, { "q": "Connections between traditions", "a": "| Comparison | A real point of contact | An important boundary |\n|---|---|---|\n| Paul, 1 Corinthians 6:12, and Dhammacakkappavattana Sutta | Attention to the ways desire limits freedom in life | Christian responsibility for the body and the Buddhist path to the cessation of suffering have different foundations; neither supplies a diagnosis |\n| Catechism 2288–2291 and Maimonides, Human Dispositions 4:1 | Care for health has ethical and religious significance | The Catholic document distinguishes abuse from therapeutic use; Maimonides' general principle does not transfer historical medicine into present practice |\n| Quran 5:90–91 and Sikh Rehat Maryada XVI j, o | A direct requirement to avoid intoxicants and gambling | The Quran and Sikh code belong to different religious orders; agreement about a requirement establishes neither one doctrine nor identical practice |\n| Quran 39:53–54 and Maimonides, Repentance 2:2–3 | Return combines hope with a change in conduct | Allah's mercy and the legal account of teshuvah are not interchangeable concepts; they do not guarantee remission |\n| Bhagavad Gita 6:16–17 and Dhammacakkappavattana Sutta | Discipline is not reducible to self-destruction | Order in eating and sleeping and the Noble Eightfold Path imply neither identical practice nor advice to use any substance moderately |\n| Maimonides, Sabbath 29:6, and MacRae's account of the Santo Daime line | A substance can have a particular religious role | A normative text about wine and an anthropological account of cannabis are different kinds of evidence; neither establishes the safety of participation for everyone |\n\nThe sources for each side appear in the relevant sections and below. The map presents questions for comparison. It establishes neither historical borrowing, a shared origin, nor equivalent clinical effectiveness.", "source_spans": [ { "role": "h2_heading", "start_utf16": 26148, "end_utf16": 26178, "sha256_utf8": "dfc0387d996bf1ade440e38a114e456de1bcae05b8a3c016d2a665a9d38fbc05" }, { "role": "h2_answer", "start_utf16": 26180, "end_utf16": 28023, "sha256_utf8": "71a194a86f270ba83600485f21462e35ad70ed11f3b00b5197211154f0e036bf" } ], "block_ids": [ "p0071", "p0072" ], "source_segment_index": 14 }, { "q": "Sources and foundations", "a": "- [1 Corinthians, chapter 6, KJV](https://biblehub.com/kjv/1_corinthians/6.htm). Primary religious text; 6:12 and its surrounding context concerning responsibility for the body. The epigraph retains KJV wording.\n- [Catechism of the Catholic Church, paragraphs 2288–2291](https://www.vatican.va/content/catechism/en/part_three/section_two/chapter_two/article_5/ii_respect_for_the_dignity_of_persons.html). Official Catholic teaching on health, temperance, and therapeutic use.\n- [Quran 5:90–91, The Clear Quran, Dr. Mustafa Khattab](https://quran.com/en/al-maidah/91). Prescription concerning intoxicants and gambling; the page includes the surrounding context.\n- [Quran 39:53–54, the same translation](https://quran.com/az-zumar/53). Hope in mercy and return; source of the separate key quotation.\n- [Maimonides, Mishneh Torah, Sabbath 29:6](https://www.chabad.org/library/article_cdo/aid/935251/jewish/Shabbat-Chapter-29.htm). Primary normative text on Kiddush over wine; translated by Eliyahu Touger.\n- [Maimonides, Human Dispositions 4:1](https://www.chabad.org/library/article_cdo/aid/910344/jewish/Deot-Chapter-4.htm). Care for the body in religious life; Eliyahu Touger's translation, without transferring historical medical advice.\n- [Maimonides, Repentance 2:2–3](https://www.chabad.org/library/article_cdo/aid/911891/jewish/Teshuvah-Chapter-Two.htm). Return, intention, and acknowledgment of conduct; translated by Eliyahu Touger.\n- [Dhammacakkappavattana Sutta, translated by T. W. Rhys Davids](https://obo.genaud.net/dhamma-vinaya/bs/dn.26.rhyt.bs_2.htm). Buddhist Suttas, Oxford: Clarendon Press, 1881, chapter II, sections 2–8. A separate version of the first discourse based on a Ceylon manuscript; the middle way and craving.\n- [DN 31, The Sigāla Homily, translated by T. W. and C. A. F. Rhys Davids](https://obo.genaud.net/dhamma-vinaya/pts/dn/dn.31.rhyt.pts.htm). Dialogues of the Buddha, part III (1921), BuddhaDust electronic presentation; sections 7–11 and 15–25: intoxicating drinks, gambling, and the character of friendship.\n- [Bhagavad Gita, chapter VI, The Song Celestial, Edwin Arnold's rendering](https://www.gutenberg.org/cache/epub/2388/pg2388-images.html). English verse rendering; the theme of ordered living in 6:16–17, rather than a modern treatment protocol.\n- [Sikh Rehat Maryada, section IV, article XVI j, o, SGPC](https://old.sgpc.net/rehat_maryada/section_four.html). Official Sikh code; a specific normative position, not behavioral statistics.\n- [Edward MacRae, The ritual use of ayahuasca by three Brazilian religions, 2004](https://www.sjsu.edu/people/quincy.mccrary/courses/Anth146/s0/macrae04b_english.pdf). Anthropological chapter in Drug Use and Cultural Contexts: Beyond the West, pp.27–45; the historical passage used is on pp.7–9 of the author's PDF. Not a clinical study.\n- [Alcoholics Anonymous, Is A.A. a religious organization?](https://www.aa.org/faq/aa-religious-organization). The organization's own description, rather than research on treatment outcomes.\n- [SMART Recovery, About Us](https://smartrecovery.org/about). Organizational principles, Religion and Spirituality, and compatibility with professional care; not a comparative trial.\n- [CDC, Recovery is Possible: Treatment for Opioid Addiction, May 2, 2024](https://www.cdc.gov/overdose-prevention/treatment/opioid-addiction.html). Public medical guidance on opioid use disorder, medication, and stigma; service access depends on the country.\n- [NHS, Alcohol support, reviewed August 17, 2026](https://www.nhs.uk/live-well/alcohol-advice/alcohol-support/). Seeking help and dangerous withdrawal; British contacts and funding arrangements have not been generalized to other countries.\n- [NHS, Help for problems with gambling](https://www.nhs.uk/live-well/addiction-support/gambling-addiction/). Harm and options for professional and family support; British services are not promised elsewhere.\n- [NHS, Domestic violence and abuse, reviewed June 23, 2026](https://www.nhs.uk/live-well/getting-help-for-domestic-violence/). Safety, access to support, and the affected person's decisions; no universal requirement to leave or reconcile.", "source_spans": [ { "role": "h2_heading", "start_utf16": 28028, "end_utf16": 28051, "sha256_utf8": "1170f9b0b46b3eb50f97f869b9365ca889054f624060d082252541e1ac529050" }, { "role": "h2_answer", "start_utf16": 28053, "end_utf16": 32200, "sha256_utf8": "95193d0374f64a9695d05243d9ad2f68dee796004d0eb32a9504e1ffc2ab1d02" } ], "block_ids": [ "p0074" ], "source_segment_index": 15 }, { "q": "Tags", "a": "addiction, religion, freedom, responsibility, suffering, hope, meaning in life, community, spiritual support, treatment, recovery, alcohol, gambling, medication, stigma, temperance, Christianity, Catholicism, Paul, Islam, Quran, Judaism, Maimonides, teshuvah, Buddhism, craving, middle way, Hindu traditions, Bhagavad Gita, Sikhism, ritual use, Santo Daime, cannabis, family, safety", "source_spans": [ { "role": "h2_heading", "start_utf16": 32205, "end_utf16": 32209, "sha256_utf8": "1331275bc537b4c2bf1e46f7275677967515342e30b572e6852fa6f51b831fe8" }, { "role": "h2_answer", "start_utf16": 32211, "end_utf16": 32593, "sha256_utf8": "fccc5583213b3fb0c2c609e547b54c3ab12103349d0e272bf09b2ba3d65d0fb9" } ], "block_ids": [ "p0076" ], "source_segment_index": 16 }, { "q": "About the authors", "a": "Andrey Zarinsh is the author and founder of United Wisdom. He explores inner transformation, the unity of traditions, intercultural dialogue, and contemporary spiritual discipline. Instagram: @andrey.zarinsh.\n\nMaria Evilkut is a coauthor of United Wisdom. Alongside her research, she seeks to test these ideas in practice and observe how the principles of unity and mutual understanding work in real life between people and cultures. Instagram: @ilkutki.\n\nLanguage version: English. Content review date: October 14, 2026.", "source_spans": [ { "role": "h2_heading", "start_utf16": 32598, "end_utf16": 32615, "sha256_utf8": "e120452a2b9952200310f55df00e52d0bbd068d32bba8a322511ed65e3d4967d" }, { "role": "h2_answer", "start_utf16": 32617, "end_utf16": 33138, "sha256_utf8": "8c7172a051dad7133aae8ddfcbe0b3410c918f41ed122f4a7c8a8464eb046479" } ], "block_ids": [ "p0078", "p0079", "p0080" ], "source_segment_index": 17 } ], "claims": [], "claims_policy": "no_reclassified_claims", "sources": [ { "id": "src_d81f5bb3af41ffee", "title": "1 Corinthians, chapter 6, KJV", "url": "https://biblehub.com/kjv/1_corinthians/6.htm", "source_spans": [ { "role": "markdown_link", "start_utf16": 156, "end_utf16": 222, "sha256_utf8": "84b4193f55dfe4b35d8c8de5b40b63c031277a7cb7d855f81d41e792b2ea0537" }, { "role": "markdown_link", "start_utf16": 3819, "end_utf16": 3888, "sha256_utf8": "ba22fdbc95d255cf55286986155b4f749128eacfa7e2e8e12fc394594df7580c" }, { "role": "markdown_link", "start_utf16": 28055, "end_utf16": 28132, "sha256_utf8": "4635f30eaa8fa580d129f5a10083cfbda4c1c52e5adb1c4cf495ebe6c55ceb63" } ], "read_scope": "- [1 Corinthians, chapter 6, KJV](https://biblehub.com/kjv/1_corinthians/6.htm). Primary religious text; 6:12 and its surrounding context concerning responsibility for the body. The epigraph retains KJV wording.", "read_scope_kind": "verbatim_bibliography_entry", "read_scope_span": { "role": "bibliography_entry", "start_utf16": 28053, "end_utf16": 28264, "sha256_utf8": "b2006e41715e0594c7ddab652ed0289651b8849cab67ede08fe60d74ab03a1b9" }, "shared_entry_urls": [] }, { "id": "src_f3a77043d140732f", "title": "CDC, Recovery is Possible: Treatment for Opioid Addiction, May 2, 2024", "url": "https://www.cdc.gov/overdose-prevention/treatment/opioid-addiction.html", "source_spans": [ { "role": "markdown_link", "start_utf16": 3230, "end_utf16": 3371, "sha256_utf8": "2a03d7a84afe0c8911116d18ba67f75f58c87d44a6f5047dda2247a4383de5c7" }, { "role": "markdown_link", "start_utf16": 19895, "end_utf16": 20022, "sha256_utf8": "096275604321c5813586250bf6ca71897a6dbf2f7b63c4d3f88ce96071d045f7" }, { "role": "markdown_link", "start_utf16": 31253, "end_utf16": 31398, "sha256_utf8": "412c6a1ba63afc397e34137078aa6fb23773700b9b27c9f5c3b05c577f36f2d8" } ], "read_scope": "- [CDC, Recovery is Possible: Treatment for Opioid Addiction, May 2, 2024](https://www.cdc.gov/overdose-prevention/treatment/opioid-addiction.html). Public medical guidance on opioid use disorder, medication, and stigma; service access depends on the country.", "read_scope_kind": "verbatim_bibliography_entry", "read_scope_span": { "role": "bibliography_entry", "start_utf16": 31251, "end_utf16": 31510, "sha256_utf8": "fbddb5cf0182fb1d77fa3237f06d9471e4530d47273975f5516f566c4502fed9" }, "shared_entry_urls": [] }, { "id": "src_3f16113fc5f9dd71", "title": "Catechism of the Catholic Church, paragraphs 2288–2291", "url": "https://www.vatican.va/content/catechism/en/part_three/section_two/chapter_two/article_5/ii_respect_for_the_dignity_of_persons.html", "source_spans": [ { "role": "markdown_link", "start_utf16": 4067, "end_utf16": 4233, "sha256_utf8": "cb208d041bbadff2a562df23ce68752e90f1ebf18f30785e7e1b354adeeccc89" }, { "role": "markdown_link", "start_utf16": 28267, "end_utf16": 28456, "sha256_utf8": "88bedbfb1669d3bf6781940e5de0e7bb3b78f85074d170d69eba5a1b29ee2f40" } ], "read_scope": "- [Catechism of the Catholic Church, paragraphs 2288–2291](https://www.vatican.va/content/catechism/en/part_three/section_two/chapter_two/article_5/ii_respect_for_the_dignity_of_persons.html). Official Catholic teaching on health, temperance, and therapeutic use.", "read_scope_kind": "verbatim_bibliography_entry", "read_scope_span": { "role": "bibliography_entry", "start_utf16": 28265, "end_utf16": 28528, "sha256_utf8": "7fbda58dd7150dc6467457e86ee08ddb9407c524fa2c68cd9b9acbf4654abe42" }, "shared_entry_urls": [] }, { "id": "src_8c9a7334f1368982", "title": "Quran 5:90–91, The Clear Quran, Dr. Mustafa Khattab", "url": "https://quran.com/en/al-maidah/91", "source_spans": [ { "role": "markdown_link", "start_utf16": 5756, "end_utf16": 5806, "sha256_utf8": "d34588704c6a1df3163e68d3b7d1644ab165c39abc4da75bbf1b325ee3dafcae" }, { "role": "markdown_link", "start_utf16": 28531, "end_utf16": 28619, "sha256_utf8": "a104af5178c6ea0a3f1125b42343f6029657b9f66f37229459d95fbe857bc3d4" } ], "read_scope": "- [Quran 5:90–91, The Clear Quran, Dr. Mustafa Khattab](https://quran.com/en/al-maidah/91). Prescription concerning intoxicants and gambling; the page includes the surrounding context.", "read_scope_kind": "verbatim_bibliography_entry", "read_scope_span": { "role": "bibliography_entry", "start_utf16": 28529, "end_utf16": 28713, "sha256_utf8": "65e93a099984ffacb8aa8c0d082a27128d2ade54990f79c99f309d1856a763c2" }, "shared_entry_urls": [] }, { "id": "src_3181257ea7e521f2", "title": "Quran 39:53–54, the same translation", "url": "https://quran.com/az-zumar/53", "source_spans": [ { "role": "markdown_link", "start_utf16": 6300, "end_utf16": 6347, "sha256_utf8": "3942652b00967b143bb1f2a5366c29724b18b1c155a718c8700c013ccba5bb9e" }, { "role": "markdown_link", "start_utf16": 25859, "end_utf16": 25942, "sha256_utf8": "5d4e5812f21c5cc18fe4cb3a4851e834b193d4519b02717474b7451431bf2435" }, { "role": "markdown_link", "start_utf16": 28716, "end_utf16": 28785, "sha256_utf8": "9cf0e6714d44c8f8a5ad4f55527f4f9470eab1f2db49d943caf6ecdec5c9ff62" } ], "read_scope": "- [Quran 39:53–54, the same translation](https://quran.com/az-zumar/53). Hope in mercy and return; source of the separate key quotation.", "read_scope_kind": "verbatim_bibliography_entry", "read_scope_span": { "role": "bibliography_entry", "start_utf16": 28714, "end_utf16": 28850, "sha256_utf8": "6a8317affb254674e59c6a3c3a822f8fd39e90168da7f9e7826e6812ec2409ef" }, "shared_entry_urls": [] }, { "id": "src_97d03b280cd2501c", "title": "NHS, Alcohol support, reviewed August 17, 2026", "url": "https://www.nhs.uk/live-well/alcohol-advice/alcohol-support/", "source_spans": [ { "role": "markdown_link", "start_utf16": 7327, "end_utf16": 7456, "sha256_utf8": "570940204ae073bd2bf2dec91b568efe4bd7ec85164204c93fec95454cfcd0d1" }, { "role": "markdown_link", "start_utf16": 31513, "end_utf16": 31623, "sha256_utf8": "3f87fe4cb84bbc6eb1f2cff889b58516a0dec946bdacd7f9a4c9a7adf205976d" } ], "read_scope": "- [NHS, Alcohol support, reviewed August 17, 2026](https://www.nhs.uk/live-well/alcohol-advice/alcohol-support/). Seeking help and dangerous withdrawal; British contacts and funding arrangements have not been generalized to other countries.", "read_scope_kind": "verbatim_bibliography_entry", "read_scope_span": { "role": "bibliography_entry", "start_utf16": 31511, "end_utf16": 31751, "sha256_utf8": "54771b7b11cf03c0b57e1aed14fbff067c191b4a22c76008cae3d08e0de94102" }, "shared_entry_urls": [] }, { "id": "src_618f1d0892964019", "title": "Maimonides, Mishneh Torah, Sabbath 29:6", "url": "https://www.chabad.org/library/article_cdo/aid/935251/jewish/Shabbat-Chapter-29.htm", "source_spans": [ { "role": "markdown_link", "start_utf16": 7980, "end_utf16": 8106, "sha256_utf8": "f17ad5576e12db62a24e73050b70f21a9f980b95287567f8fb729036574c5d9a" }, { "role": "markdown_link", "start_utf16": 28853, "end_utf16": 28979, "sha256_utf8": "10c16f275db31edc36f561906cb8a1f0bf8f9656488110188414d4b713e8d62f" } ], "read_scope": "- [Maimonides, Mishneh Torah, Sabbath 29:6](https://www.chabad.org/library/article_cdo/aid/935251/jewish/Shabbat-Chapter-29.htm). Primary normative text on Kiddush over wine; translated by Eliyahu Touger.", "read_scope_kind": "verbatim_bibliography_entry", "read_scope_span": { "role": "bibliography_entry", "start_utf16": 28851, "end_utf16": 29055, "sha256_utf8": "b5dbe812aa47d7bd8cccd26825751ef74538f8ce8c852c7224ad051b9c37f2d7" }, "shared_entry_urls": [] }, { "id": "src_7abde96920669735", "title": "Maimonides, Human Dispositions 4:1", "url": "https://www.chabad.org/library/article_cdo/aid/910344/jewish/Deot-Chapter-4.htm", "source_spans": [ { "role": "markdown_link", "start_utf16": 8362, "end_utf16": 8467, "sha256_utf8": "5ce68c0dc5bd8826103ac586ca07da157e661b4c976912f7b8213baeb0c17e31" }, { "role": "markdown_link", "start_utf16": 29058, "end_utf16": 29175, "sha256_utf8": "d1333dd70422fe3bf8ce84068b66ba15b5a94af78abeed4f26a7e416b5693cd6" } ], "read_scope": "- [Maimonides, Human Dispositions 4:1](https://www.chabad.org/library/article_cdo/aid/910344/jewish/Deot-Chapter-4.htm). Care for the body in religious life; Eliyahu Touger's translation, without transferring historical medical advice.", "read_scope_kind": "verbatim_bibliography_entry", "read_scope_span": { "role": "bibliography_entry", "start_utf16": 29056, "end_utf16": 29291, "sha256_utf8": "9686d8aff2d5c263ca91302e12d6dfe658a77c2aaf979002283038ce1788b54e" }, "shared_entry_urls": [] }, { "id": "src_894ce3e7fd3aafde", "title": "Maimonides, Repentance 2:2–3", "url": "https://www.chabad.org/library/article_cdo/aid/911891/jewish/Teshuvah-Chapter-Two.htm", "source_spans": [ { "role": "markdown_link", "start_utf16": 8531, "end_utf16": 8636, "sha256_utf8": "01108b5c3bf682419bad2198d58a7c53f65a5e521e79ec8164f05111af175206" }, { "role": "markdown_link", "start_utf16": 29294, "end_utf16": 29411, "sha256_utf8": "4a1a04cff2d4b983dbbd90538d4c777fb8f5eed66a629ac1ba0572b356075d18" } ], "read_scope": "- [Maimonides, Repentance 2:2–3](https://www.chabad.org/library/article_cdo/aid/911891/jewish/Teshuvah-Chapter-Two.htm). Return, intention, and acknowledgment of conduct; translated by Eliyahu Touger.", "read_scope_kind": "verbatim_bibliography_entry", "read_scope_span": { "role": "bibliography_entry", "start_utf16": 29292, "end_utf16": 29492, "sha256_utf8": "1721a3b18ba3ad0919b8686b97f377f7580d8d9282b32e9facc4c7e1301b163e" }, "shared_entry_urls": [] }, { "id": "src_b903a3b5658ab6c3", "title": "Dhammacakkappavattana Sutta, translated by T. W. Rhys Davids", "url": "https://obo.genaud.net/dhamma-vinaya/bs/dn.26.rhyt.bs_2.htm", "source_spans": [ { "role": "markdown_link", "start_utf16": 10029, "end_utf16": 10159, "sha256_utf8": "aacca1046ee033e91219939616e63bd63a3d5a0283dd407688c0ea629211848c" }, { "role": "markdown_link", "start_utf16": 29495, "end_utf16": 29618, "sha256_utf8": "92941022adf955787367562a595cf35c240b39f1521fdc612558377a187aee1e" } ], "read_scope": "- [Dhammacakkappavattana Sutta, translated by T. W. Rhys Davids](https://obo.genaud.net/dhamma-vinaya/bs/dn.26.rhyt.bs_2.htm). Buddhist Suttas, Oxford: Clarendon Press, 1881, chapter II, sections 2–8. A separate version of the first discourse based on a Ceylon manuscript; the middle way and craving.", "read_scope_kind": "verbatim_bibliography_entry", "read_scope_span": { "role": "bibliography_entry", "start_utf16": 29493, "end_utf16": 29793, "sha256_utf8": "55501df5509c730e46e2bcd004dc0e6747c49534064af0284ecbfcaf605c7445" }, "shared_entry_urls": [] }, { "id": "src_84007a78b71fbfb4", "title": "DN 31, The Sigāla Homily, translated by T. W. and C. A. F. Rhys Davids", "url": "https://obo.genaud.net/dhamma-vinaya/pts/dn/dn.31.rhyt.pts.htm", "source_spans": [ { "role": "markdown_link", "start_utf16": 10508, "end_utf16": 10601, "sha256_utf8": "3b79f4328dc65242b29dc671e170f786630e5081ba4e2e6cb833bc31e52c4b63" }, { "role": "markdown_link", "start_utf16": 29796, "end_utf16": 29932, "sha256_utf8": "95cc66e4891ed76174a72d3d9624515fddad1053c6e759907a58887a8705b00c" } ], "read_scope": "- [DN 31, The Sigāla Homily, translated by T. W. and C. A. F. Rhys Davids](https://obo.genaud.net/dhamma-vinaya/pts/dn/dn.31.rhyt.pts.htm). Dialogues of the Buddha, part III (1921), BuddhaDust electronic presentation; sections 7–11 and 15–25: intoxicating drinks, gambling, and the character of friendship.", "read_scope_kind": "verbatim_bibliography_entry", "read_scope_span": { "role": "bibliography_entry", "start_utf16": 29794, "end_utf16": 30100, "sha256_utf8": "295ed3ef40ad0e38463bc65694b6e56cbe03f2f9608fd3fcd3553b040bdfc3bb" }, "shared_entry_urls": [] }, { "id": "src_309b28415fb15396", "title": "Bhagavad Gita, chapter VI, The Song Celestial, Edwin Arnold's rendering", "url": "https://www.gutenberg.org/cache/epub/2388/pg2388-images.html", "source_spans": [ { "role": "markdown_link", "start_utf16": 12343, "end_utf16": 12433, "sha256_utf8": "eab2e63e297f2a6e4deae0647aa2edd00d85610c76a50b91a8fd6a0adcabaac4" }, { "role": "markdown_link", "start_utf16": 30103, "end_utf16": 30238, "sha256_utf8": "cb8778412ba243fe91bfb81de39c8caf6f8decf6f87a6128ee9d2fa1e57c5004" } ], "read_scope": "- [Bhagavad Gita, chapter VI, The Song Celestial, Edwin Arnold's rendering](https://www.gutenberg.org/cache/epub/2388/pg2388-images.html). English verse rendering; the theme of ordered living in 6:16–17, rather than a modern treatment protocol.", "read_scope_kind": "verbatim_bibliography_entry", "read_scope_span": { "role": "bibliography_entry", "start_utf16": 30101, "end_utf16": 30345, "sha256_utf8": "2ba9e3a1f3e54deaff43fad241564524491ef0b5c9f6753d775bd973318ee60b" }, "shared_entry_urls": [] }, { "id": "src_f675ee738deee192", "title": "Sikh Rehat Maryada, section IV, article XVI j, o, SGPC", "url": "https://old.sgpc.net/rehat_maryada/section_four.html", "source_spans": [ { "role": "markdown_link", "start_utf16": 14404, "end_utf16": 14520, "sha256_utf8": "92fe7bed6cc5669507e3af6d47955270459d822d2c614490f03fa917351d8246" }, { "role": "markdown_link", "start_utf16": 30348, "end_utf16": 30458, "sha256_utf8": "b71fa60815830e1b1e6695b3acc2fbf9386fdab52a8507e97cc87c855307f973" } ], "read_scope": "- [Sikh Rehat Maryada, section IV, article XVI j, o, SGPC](https://old.sgpc.net/rehat_maryada/section_four.html). Official Sikh code; a specific normative position, not behavioral statistics.", "read_scope_kind": "verbatim_bibliography_entry", "read_scope_span": { "role": "bibliography_entry", "start_utf16": 30346, "end_utf16": 30537, "sha256_utf8": "a8d4e47d7a9c98271a21c0d2eda50588c454532921c7fffbf65f1ac6e6e2912b" }, "shared_entry_urls": [] }, { "id": "src_a9fcd533969970b7", "title": "Edward MacRae, The ritual use of ayahuasca by three Brazilian religions, 2004", "url": "https://www.sjsu.edu/people/quincy.mccrary/courses/Anth146/s0/macrae04b_english.pdf", "source_spans": [ { "role": "markdown_link", "start_utf16": 16137, "end_utf16": 16269, "sha256_utf8": "84c6f22f6b60aceabe1029f801cf4ff41378b8634868da81b74505f6f2069e57" }, { "role": "markdown_link", "start_utf16": 30540, "end_utf16": 30704, "sha256_utf8": "6b2961e85d714338f7ccb6e320c0d961214f446595f7d21047af28e9ff9d7272" } ], "read_scope": "- [Edward MacRae, The ritual use of ayahuasca by three Brazilian religions, 2004](https://www.sjsu.edu/people/quincy.mccrary/courses/Anth146/s0/macrae04b_english.pdf). Anthropological chapter in Drug Use and Cultural Contexts: Beyond the West, pp.27–45; the historical passage used is on pp.7–9 of the author's PDF. Not a clinical study.", "read_scope_kind": "verbatim_bibliography_entry", "read_scope_span": { "role": "bibliography_entry", "start_utf16": 30538, "end_utf16": 30875, "sha256_utf8": "6b31ca173f5a28b1592b418c8fa598ef16cb851cbde583df130c3b8eb33ae9c1" }, "shared_entry_urls": [] }, { "id": "src_fc6b98789f3f5009", "title": "Alcoholics Anonymous, Is A.A. a religious organization?", "url": "https://www.aa.org/faq/aa-religious-organization", "source_spans": [ { "role": "markdown_link", "start_utf16": 19098, "end_utf16": 19228, "sha256_utf8": "f85ee429b0caeee698bca81fa83d81133d8df677b330870a3331557fcb99da2d" }, { "role": "markdown_link", "start_utf16": 30878, "end_utf16": 30985, "sha256_utf8": "aecde902d58f262a8126b2996b5df55866794721735ce310c24dc3a576f489db" } ], "read_scope": "- [Alcoholics Anonymous, Is A.A. a religious organization?](https://www.aa.org/faq/aa-religious-organization). The organization's own description, rather than research on treatment outcomes.", "read_scope_kind": "verbatim_bibliography_entry", "read_scope_span": { "role": "bibliography_entry", "start_utf16": 30876, "end_utf16": 31066, "sha256_utf8": "1c7be3db6b9250c2a4efc1fa7137e33f28c959baea9ecb7b9189ba1bdda157d6" }, "shared_entry_urls": [] }, { "id": "src_a1a24147a530448b", "title": "SMART Recovery, About Us", "url": "https://smartrecovery.org/about", "source_spans": [ { "role": "markdown_link", "start_utf16": 19379, "end_utf16": 19489, "sha256_utf8": "636cb97556b3bd6b2a0e692aa17dd6b01e4d6e88c40402cb87766595b2ea2ddd" }, { "role": "markdown_link", "start_utf16": 31069, "end_utf16": 31128, "sha256_utf8": "a93fff7f2b2c5f1e64066efab55f6581b8bdf96874d7b860603685c513ad1349" } ], "read_scope": "- [SMART Recovery, About Us](https://smartrecovery.org/about). Organizational principles, Religion and Spirituality, and compatibility with professional care; not a comparative trial.", "read_scope_kind": "verbatim_bibliography_entry", "read_scope_span": { "role": "bibliography_entry", "start_utf16": 31067, "end_utf16": 31250, "sha256_utf8": "0147d64ded487c28fa0c998d680e5bf20d096f25362eafe7e81cfcee3aafaa9c" }, "shared_entry_urls": [] }, { "id": "src_a035cf388056a1ce", "title": "NHS, Domestic violence and abuse, reviewed June 23, 2026", "url": "https://www.nhs.uk/live-well/getting-help-for-domestic-violence/", "source_spans": [ { "role": "markdown_link", "start_utf16": 21441, "end_utf16": 21601, "sha256_utf8": "dc4eb87f7e5b8f223771be7fcf3ea1fdd3052a464e729312aaba95ae8f7409aa" }, { "role": "markdown_link", "start_utf16": 31963, "end_utf16": 32087, "sha256_utf8": "7044fb0432cb3ab1bd59067f3f54858124ee3c877a71ab6291a1a3a7a32cee7a" } ], "read_scope": "- [NHS, Domestic violence and abuse, reviewed June 23, 2026](https://www.nhs.uk/live-well/getting-help-for-domestic-violence/). Safety, access to support, and the affected person's decisions; no universal requirement to leave or reconcile.", "read_scope_kind": "verbatim_bibliography_entry", "read_scope_span": { "role": "bibliography_entry", "start_utf16": 31961, "end_utf16": 32200, "sha256_utf8": "4c425e390974bc3e43951f12ab4c349b9d301d1e4ddc381023043fefd79bd86d" }, "shared_entry_urls": [] }, { "id": "src_5514aa3e7a03eb5b", "title": "NHS, Help for problems with gambling", "url": "https://www.nhs.uk/live-well/addiction-support/gambling-addiction/", "source_spans": [ { "role": "markdown_link", "start_utf16": 22332, "end_utf16": 22503, "sha256_utf8": "47e6288dbed4d3eaa33513c9f79390e99e19212175536ec280caa8b26fbf9e48" }, { "role": "markdown_link", "start_utf16": 31754, "end_utf16": 31860, "sha256_utf8": "47e6d04c5e96057c5cfc8cefb12412d1ebc6a98b72cac259a566021b5580fdcd" } ], "read_scope": "- [NHS, Help for problems with gambling](https://www.nhs.uk/live-well/addiction-support/gambling-addiction/). 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