The Solution to High-risk Collegiate Drinking: Amethyst Goblets

While researching the mythical connection between the gemstone amethyst and the consumption of alcohol, I discovered the following:

Amethyst, the most valuable crystal of the quartz family, comes in

many colors ranging from pale delicate lilac to rich deep purple. It

derives its name from a Greek word meaning "not intoxicated" and has

been known historically for its supposed power to help one maintain

that condition!

According to ancient myth, Bacchus, the god of wine, was so enraged

over a slight by the goddess Artemis that he vowed that the first person

to enter his forest would be devoured by his tigers. This hapless

mortal turned out to be the beautiful virgin Amethyst, who was on her

way to worship at the shrine of Artemis. As the ferocious beasts sprang

on her, she called on Artemis for help and was turned into pure white

stone. In repentance for his cruelty, Bacchus poured the juice of

grapes over the stone and gave it its purplish-violet color.

In memory of the transformed nymph, the stone that bears her name was endowed with the ability to protect the wearer from the evils of

intoxicating drink. The custom of drinking wine from cups of amethyst

evolved in the belief that the gems would ensure one remained sober.

Based on, http://bit.ly/LKK62Z, last accessed 24 July 2012.

In light of this, it occurs to me that a solution to the high-risk collegiate drinking may be, as is often the case, recorded in history and available for our use if we would but open our eyes.  To be specific, what if we in higher education, dedicated to educating young minds and affecting student behavior, lobbied our institutions to issue individualized drinking cups, to each student as she or he begins school on the first day--goblets carved from genuine amethyst at elite private schools and amethyst colored crystal on public campuses? 

            These mugs can be personalized with a particular institution’s logo or Greek organization’s letters, perhaps even both if done as a joint (more about joints and gemstones appropriate for preventing intoxication via marijuana later) venture.  This will ensure school/organization spirit while at the same time documenting the concerted effort to control the abuse of alcohol by the sponsoring institution/group.  To increase the likelihood that these cups, and these cups alone, will be used in the pursuit of that apparently universal collegiate rite of passage, drinking, institutions of higher education should strongly encourage its Greek organizations and other campus student groups which sponsor "mixers" to offer "free refills" to any student presenting an GENUINE amethyst drinking mug.

            It occurs to me that this could be a rather expensive proposition initially.  However, when considering the sources suggesting that chief administrators in higher education estimate that 21% of all attrition is directly attributable to alcohol related problems/issues (see http://1.usa.gov/PEtsaj, last visited 24 July 2012), amethyst drinking cups may not be financially prohibitive.

            Now, some may argue that this is a ridiculous suggestion and that money spent on such a venture would accomplish only one result, biting comments by some pundit on a cable news channel railing about “how your money is being spent.”   But I beg that you not throw this idea out like the proverbial baby with the bath water.  Consider first the literature on expectations and drinking behavior and our efforts to date to modify collegiate drinking: amethyst mugs may not be such a bizarre idea (provided we do an adequate job relating the story of Bacchus, Artemis, and the Amethyst to each student as s/he receives her/his goblet).

            I trust this brings the hint of a smile to your face; clearly its writing reflects the satirical muse that resides in my office this morning.   To pursue more serious discussion on this most important topic of alcohol and collegiate life, I suggest that you subscribe to DRUGHIED, an Google Groups discussion group dedicated to issues of alcohol, other drugs, and higher education.

To subscribe to DRUGHIED, email me at chapman.phd@gmail.com or leave a comment here.

What do you think 

Dr. Robert

Al K. Hall as Dracula:

Film as a Clinical/Pedagogical Device

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It occurs to me after recently re-watching Coppola's Bram Stoker's DRACULA and then rereading the novel that one can make an interesting argument for considering vampire legends as metaphor for alcoholism. Is there reason in or history to this thought, or is this just the result of  something like Ebenezer Scrooge's "bit of undigested beef or a blot of mustard" explanation of the ghost of Jacob Marley in the Dickens's classic A Christmas Carol ?

The idea of reading more into Stoker's classic tale of demons, lust, and the eternal battle between the forces of good and evil is far from original. However, most previous attempts to read between the lines of this tome have suggested that there was something more akin to libidinal urges and Victorian mores afoot than a consideration of the etiology of addiction and alcoholism in this gothic tale.

However, let's consider the "Dracula legend" with an eye more towards the characteristics of alcoholism. First, often introduced as a seductive, virile, and powerful purveyor of eternal life, the Dracula character is no stranger to anyone in Western culture.  Our introduction is to a mercurial, dashing, sophisticated and almost regal individual, who is apparently both wealthy and powerful, and in many respects, the envy of many whom he encounters.  This is not very different from the description of alcohol provided in the Big Book of Alcoholics Anonymous, where we read of the drug being "cunning, baffling, and powerful."

We witness Dracula's powers in a number of different ways. Whether as devotees of comics or student's of Native American myth would call him, a shape-shifter, or in his ability to command the loyalty of those under his spell, we meet an entity with the potential to control all whom it encounters. "It" promises to change the life of all that consume it, and its attractiveness results from its appearance in many forms. Hmmm...sounds like alcohol or other drugs doesn't it?[i]

Like the individual with alcoholism experiences the Siren’s call to drink, the heroine of the film, Mina, and original novel that inspired it, experiences Dracula’s allure. She is unable to ignore/withstand his power, a power already demonstrated through his having drawn Miss Lucy, Mina's closest friend, to the “dark side of the force”...but that is another film and another essay.

Knowing that the Count represents a threat, Mina still wishes to be with him 'always' and forsakes the exhortations of family and friends who warn her to beware. She is so enamored of his powers and charm that she cannot - or will not - heed the warnings of those closest to her. We see Dracula as an entity requiring one's life-blood in order to survive in true parasitic fashion.

How often have we told our alcohol dependent clients that drinking is draining them of their humanity, robbing them of their self-respect, health, and all that is held dear. We are reminded of the Chinese proverb that admonishes, "first the man takes the drink, then the drink takes the drink, then the drink takes the man," as we watch Nosferatu slowly convert the mortal into his minion.

Dracula 'controls' souls, he promises eternal life, but delivers eternal death. He is seductive and sensuous, yet absolutely self-absorbed. We can equate the lack of reflection in the mirror with alcohol's empty promise of seeing the true self while those who witness his presence in front of the looking glass see nothing. More literally, the 'blackout' that often heralds the onset of alcoholism? The stake in the heart or severing of the vampire's head but a metaphor, a reference to the necessity of total abstinence if one hopes to redeem personal freedom.

We can continue the parallels ad nauseam but my point is to question whether this film and the novel and legend to which both pay homage can play a role in the treatment of alcohol or other substance use disorders? Does it offer a vehicle that may enable individuals with substance use disorders to understand their dependence, to "see" it, literally? Is it possible that Dracula is to alcohol in Bram Stoker’s novel as Mr. Hyde is to drugs and that Robert L. Stevenson’s Dr. Jekyl and Mr. Hyde presents us with yet another useful metaphor for addiction?

If we look beyond the 'literal' plot of some of these gothic horror tales, can we find metaphor that has use for those in treatment regarding their addiction? More importantly, can these examples from the popular culture provide the professional counselor with a vehicle by which we can invite our clients to consider addictive disorders and their possible need for treatment?

Film is a power vehicle for capturing client interest, illustrating points made in therapy, and presenting a type of Bandurian "vicarious learning" experience. Enjoy this film, again, but this time; watch it with a counselor or therapist’s eye.

What do you think?
Dr.Robert

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[i] A Native American allegory

Author unknown

I Am Alcohol and Great Are My Powers

I was born between the Earth and Spirit worlds, between life and death, between substance and decay.

I was once a part of the essence of life, sleeping in the pulp of corn, grain, and fruit.

My existence there was harmless‑ I slept waiting for the death and decay of the plant life, when I would awaken for a fleeting instant to mark the final decomposition of life.  Animals who have eaten of the decaying fruit know the circle of my powers.

At first sensation is my power to bring pleasure and warm feelings to the host I invade.

My warmth and cheer have caused pain and death for countless thousands.  For my circle of power begins with pleasure but runs toward pain with each drink of my essence.  The powers are progressively stronger, so that each step entices the host to consume more and more.

When gripped within my powers, the host becomes confused‑ he thinks that pursuing my powers will give him power, but it makes him powerless.

He confuses increasing pain with increasing pleasure.  He sees my illusion as reality.  He sees my power of death as the essence of his life.

If the drinker chases my circle of power to a full rotation, only the thought of his death will bring pleasure to his mind, for death is one of two ways for release from my power, and completes the circle

The only other way is to turn in mid‑circle to face the pull of my charms, and fight them step by step to the beginning of the circle.  This battle has been fought by many, but won by few.  Those few know of my strength and ferocity‑ they have broken the spell of a terrible foe, but have not defeated me.  For the memory of my pleasure giving will lurk within their hearts, waiting but to be seized upon in a moment of lonely despair or impulse.

Those who resist my attractiveness after having broken from my spell are holy men.  They have done battle with the evil spirits in the earth world, and their reward in the spirit world is great.

Those who partake of my juices but resist the pull of the circle tempt my powers, but they may be successful if they are aware of my terrible might and illusory nature.  But if they seek life through me, they will come to know death.