The Calling to the Spiritual Path

It has been a while since I've had the opportunity to really bask in the energy of flow.  Due to my having the flu, I've been restricted to the basic of sleep, food and rest for the past 3 days.  A difficult task for someone who never sits still and likes to keep busy.

The rewards have been mind blowing.  Who knew that becoming sick could have so many benefits.  The first day was difficult, and I found myself being quite annoyed that the illness I had avoided successfully for months, had finally won.  And so Thursday night and Friday came and went with frustration and anger toward the situation of being ill.

Saturday dawned and I found myself in much higher spirits.  I allowed myself time to sit and contemplate on whatever happened to be on my mind and in my heart at the time.  Amazingly, Buddhism, Tibet and my once deepest passion to become a nun dominated.  For a long time I stood in front of my alter, memories of hours of practice and mantra recitation in the early hours of dawn came flooding back.  It made me smile to remember.  Those were the times I was most at peace - both in my mind and in heart.  Not just during practice, but during everyday life.  The more I practiced, the more peaceful and joyess I became.  But the most beautiful aspect was the changes I saw in those around me.  The more peaceful and joyess I became, the more that energy rubbed off on others.  I could see the shifts before my eyes.  How their speech became softer, their features relaxed, how they smiled more.  The positive shifts I witness in family and friends was beyond words.  How priceless, to be able to affect others in such a beautiful way.

Just as quickly, the joy of those memories turned to sadness, for it's been a long time since I sat down and practiced.  Sure, I've practiced on an off, but it's not the same as being up every morning at 5am, taking precept vows, taking refuge and doing ngondro.  That feeling of peace, contentment and fulfilment at doing something that is helping not only me, but everyone around me.

The gaping hole inside me became clear as I contemplated the loss of something so sacred.  But had I really lost it?  Not really.  It was still there for me whenever I wanted.  In my mind, my heart, my soul.  The mantras at the tip of my tongue to recite at any given moment.  It was at this moment I realised that the peace and joy I once had, was always with me, inside me, waiting to be unlocked again.  Why had I locked away something so precious?  I had no idea.

 Today is Sunday.  I have spent the day doing pretty much nothing but contemplating and reflecting.  I watched a video of the life of the Buddha.  I've read and seen movies of Buddha's life many times before, but for some reason today it's hit right in my core.  His unwavering passion to find the truth, to find the end to suffering, to find the path toward nirvana and eternal peace...that's what I've always envisaged myself doing.  Not just for me, but for others.  I want to learn the art of inner peace, the art of moving with the flow of life, achieving that state where everything is clear and beautiful.  I touched on it during a Ngondro retreat.  During a time of complete renunciation to my practice.  Complete renunciation to my inner being.  Complete concentration on stepping into the blissful inner calmness and bringing it into the external world.

Watching the Buddha's life and the lives of the Tibetan yogis, moved me to tears of joy and deep emotion.  I felt in that moment the amber of spiritual passion reignite within me.  I heard the calling once more toward the spiritual path.  It makes me smile even now to think of spending my life helping others, to spend my life devoted to the search for answers to bringing inner peace into the external world.

In my vision, I am wrapped in maroon and saffron robes, bald head, mala beads entwined between my fingers, standing in front of a Tibetan monastery, looking out onto the splendour of the Tibetan landscape.

As hard as I try to ignore the call, it is there always, whispering and waiting patiently for me to embrace it completely.  Everyone has a purpose in life....the spiritual path is mine.  And when the time is right I will know, and I will buy that one way ticket to Dharamsala....and then my life will begin.

Eastern & Western Concepts of the Unconscious

The term unconscious has been used in western psychology to explain altered states of consciousness, meditative states and other phenomena for which there is no other explanation. Certain types of behaviour exhibited during ordinary waking states which are otherwise inexplicable, have also been termed as unconscious.

Experience constitutes the utilization of both the conscious and unconscious aspects of the human psyche, therefore making the experiences both conscious and unconscious. This can be seen as a western dualistic view. At the same time a sense of unity is created between the two.

Although an exact parallel cannot be drawn between the western and eastern theories of the unconscious, similarities can certainly be found. Both western and eastern theories believe that our conscious experience is significantly influenced by those factors of which we are not aware – ie: unconscious factors. Regardless of the differences in the underlying beliefs of these philosophies, there is a general consensus that, by making the unconscious aspects of the psyche conscious, a deeper awareness is created and consequently the ability to live completely in the present moment.

The purpose of bringing the unconscious into conscious awareness for both western and eastern is much the same – to create awareness, leading to a happier and more fulfilling existence, a more whole being. His Holiness the Dalai Lama says: “…the most important use of knowledge and education is to help understand the importance of engaging in more wholesome actions and bringing about discipline within our minds. The proper utilization of our intelligence and knowledge is to effect changes from within that develop a good heart.” (Goleman, 2004, p.258-259)

In “Memories, Dreams and Reflections”, Jung says: “…within the soul from its primordial beginnings there has been a desire for light and an irrepressible urge to rise out of the primal darkness…the psychic primal night…is the same today as it has been for countless millions of years. The longing for light is the longing for consciousness.”

The above similarities can be viewed as the foundation on which a reconciliation of the western and eastern notions of the unconscious can be built. Due to the vastness of eastern theories and philosophy, in this essay I will be drawing predominantly on Buddhist philosophy, with particular references being made to the ālaya-vijñāna of the Yogācāra school of Indian Buddhism. From a western perspective, I will be primarily highlighting the theories of Sigmund Freud and Carl Jung in relation to the unconscious.

In order to understand how western and eastern notions can and are currently being reconciled, we must first look at each notion individually.

Outside of its psychological meaning, the word “unconscious” is described in the dictionary as “lacking awareness, sensation or cognition; not perceived at the level of awareness; done without intent; the part of the mind rarely accessible to awareness but influencing behaviour”. This basic description coincides with the western psychological notion of the unconscious.

Western philosophy believes that our behaviour is not fully determined by our conscious mind, but that there is another unconscious aspect of our being. Although this unconscious part lies outside of our awareness, it is still able to exercise influence and power over our behaviour.

Since Freud, the unconscious has played a major role in the way we think about and understand ourselves. Sigmund Freud and Carl Jung can be credited for the scientific development of the concept of the unconscious in the early 20^th century. They illustrated the presence of a type of unconscious process in incidents such as dreams, habit, slips of the tongue and forgetting.

In the present, it is accurate to say that the notion of the unconscious is deeply engrained in our culture, and is a customary way of looking at the mind and understanding human behaviour. Freud and Jung are the key figures in the study and conceptualisation of the unconscious.

According to Freud the unconscious is a container for the mind’s moral garbage. It is a storage place for all mental contents that are unacceptable to conscious awareness. These include sexual urges, hatred, violent impulses and shameful memories. Freud also believed that unconscious processes have the power to shape what we do. This belief exists in western psychology to this day.

The Jungian perspective of the unconscious is much more holistic. Although it includes the base instincts (as does Freud’s perspective), Jung also includes all that is not contained in conscious awareness, creating a much broader and more open-minded view of the unconscious and encompassing both the personal and collective unconscious.

The following statement by Jung gives a clearer insight into his notion of the unconscious: “Everything of which I know, but of which I am not at the moment thinking; everything of which I was once conscious, but have not forgotten; everything perceived by my senses, but not noted to my conscious mind; everything which, involuntarily and without paying attention to it, I feel, think, remember, want to do; all the future things that are taking shape in me and will sometime come to consciousness; all this is the content of the unconscious.” (Hunter, 2010)

Jung’s concept of the collective unconscious was a psychological attempt at interpreting meditation. Jung interpreted meditation as approaching “the state of unconsciousness”. This contrasts sharply with the interpretation of Buddhist teachers, who stress that meditation is the gateway toward a clear awareness of the world as it is. Consequently, Jung discouraged Westerners from meditating, believing that the seductiveness of ego-loss could lead to a dangerous uprush from the unconscious. This belief of course was built on the concept that the mind is completely embedded in the subject-object alienation, which from an Eastern viewpoint is the root of ignorance, defensiveness and suffering. (Welwood, 1977)

Jung attempted to use this holistic approach to highlight the complimentary nature of the conscious and unconscious. The dualistic nature of the model he was working with presented limitations, as it considered the unconscious to be separate to the psyche.

Breaking away from the Freudian and Jungian concepts of the unconscious, existentialist Rollo May when asked to speak on the existentialist point of view on the unconscious had this to say: “…I think the unconscious is to be understood as the farther reaches of consciousness. Consciousness begins only at the time when the unconscious begins also…Now the unconscious is simply the further expansion of what you and I are concerned with in our reverie, certainly in our dreams, but I think also very much in our myths.” (Schneider, Galvin, Serlin, 2009)

May’s reference to dreams and myths is very much a Jungian concept, which to this day plays a major role in western therapy.

Eastern philosophy has been influencing western psychology for thousands of years. Some well known clinical psychologists who were influenced by eastern philosophy include Freud, Jung, Perls, Fromm, Erikson, Maslow and Grof.

Although the terms conscious and unconscious are not generally used in Eastern philosophy, definitions of them appear in a variety of forms in Buddhism, Daoism, Hinduism and even mystical Abrahamic traditions. Here we will concentrate on Buddhist tradition.

Buddhism predates the field of psychology by over two millennia and overlaps in theory and practice. The notion of the unconscious is as ancient as Buddhism itself. In Buddhist philosophy the unconscious is defined as “anusaya”, the latent tendencies of lust, aversion and ignorance, which manifest as greed, hate and delusion, the three root causes of suffering. These unconscious actions stem from a lack of awareness and mindfulness, creating an action that is a routine, a habit that is enacted on autopilot. (Tan, 2006)

In order to better understand the eastern notion of the unconscious, it is beneficial to look at the ālaya-vijñāna of the Yogācāra school of Indian Buddhism and the concept of dependent arising or cognitive awareness.

The Yogācāra, also called Vijñāna (“the doctrine of consciousness”) teaches a mind-only philosophy that perceives the human reality as non-existent, and merely the consciousness of the momentary event as real. (Tan, 2006) This basically means that our experience is a mere illusion, a construct of our imagination. This notion explains the non-use of the term ‘unconscious’. If what we deem as reality is a mere illusion and a construct of our mind, then the experience itself is unconscious, which further explains the need to reach a stage of awareness or enlightenment, whereby this ‘illusion’ can manifest itself as such in a conscious fashion in order to be alleviated.

If we were to identify an unconscious process contained within eastern philosophy, it would be what is known as “bhav’anga”, the literal meaning of which is “existence factor” and is sometimes translated as “the unconscious process”. Bhav’anga is an inactive mode in which the process-free mind rests, unaffected by any of the sense doors. It flows from one life to the next and is therefore known as ‘the life-continuum stream”. The concept of the bhav’anga paved the way for the notion of the ālaya-vijñāna.

The best known teacher of Yogācāra, Asanga, developed the ālaya-vijñāna. He defined the consciousness aggregate as mind, thought and consciousness. The mind is the store consciousness that contains all the seeds, thought is the store consciousness that is always thinking of the self, and consciousness is the six groups of consciousness – eye, ear, nose, tongue, body and mind. The seventh consciousness is known as mana, the ‘monkey mind’ containing thoughts, ideas, and memories. The eighth and most important of the consciousnesses is ālaya-vijñāna which is the karmic storehouse. This consciousness is the foundation for the production of the other seven consciousnesses and is therefore also known as the root or seed consciousness. The ālaya-vijñāna is the only consciousness that continues to exist after death, and is commonly known as karma. Transforming the ālaya-vijñāna attains nirvana. (Tan, 2006) The implicit goal of the Asangan branch of Yogācāra is the destruction of the ālaya-vijñāna and the extinction of consciousness itself, since by nature, it is dualistic. (Hunter 2010)

The above is summarised best by Buddha: “This body does not belong to you, nor to anyone else. It should be regarded as (the results of) former action that has been constructed and intended and is now to be experienced.” (Waldron, 2003)

The concept of dependent arising is a traditional and core Buddhist concept whose basic formula rests in that in order for something to exist something else has to exist before it. In other words, the existence of any given thing is dependent on the existence of another that precedes it. When one thing ceases, so too does that which relied on its existence to exist. The Buddhist concept of causality is strongly highlighted in the formula of dependent arising. (Waldron, 2002)

Eastern philosophy is vast and rich, and Buddhism, although a core aspect, is a mere fraction of the information available on eastern notion of the unconscious.

Having summarised the key points of both western and eastern notions of the unconscious, we will now compare the similarities and differences between the two.

Eastern philosophy suggests that we are functioning from a state of non-awareness, living our lives as unawakened beings that are run predominantly by our latent tendencies (anusaya). This view is comparable to the western view that unconscious aspects of our psyche influence our conscious behaviour.

In eastern philosophy, the most common medium used to cultivate awareness is meditation, in particular, mindfulness meditation. From an eastern perspective, meditation can be viewed as a doorway into the unconscious, into the parts of the psyche that are temporarily asleep and waiting to be brought into awareness. In this sense, western and eastern notions overlap. Western therapy attempts to bring the unconscious into conscious awareness. Eastern philosophy focuses on cultivating awareness with the view toward complete enlightenment, or Buddhahood.

Jung’s process of individuation, of becoming a complete, integrated, fulfilled and optimally functioning person coincides with the Yogācāra notion of transcendent, numinous salvation. (Hunter, 2010) The difference occurs only in the path toward the achievement of these notions.

The eastern notion of karma is reminiscent of Jung’s collective unconscious theory that he referred to as the totality of all archetypes that conditions and drives the experience of all human beings. (Hunter, 2010)

The dualistic nature of Jung and Freud’s western notions of the unconscious create a picture of man being separate from his nature. This dualism does not exist within Eastern philosophy’s notion of emptiness of inherent existence, which states that what we perceive to be our reality, our world, is in fact a false creation of our deluded unconscious mind. Our lack of consciousness does not allow us to recognise that our mind is creating a false impression.

Western psychology and Eastern philosophy also differ in their approach toward the science of interpretation. In western theory dreams, thoughts and fantasies that rise up from the unconscious into the conscious mind are seen as important symbolic communications of the unconscious. In Buddhist meditation however, one is taught to disregard the actual content of any thoughts that arise, as the world of the unconscious is considered as useless illusions. (Hunter, 2010) Grasping onto these unconscious illusions creates attachment to what is an illusory experience, which in turn creates suffering. Where the West analyses the contents of the unconscious, the East, although aware of their presence, dismisses them.

Jung viewed the unconscious as an active source of consciousness. This fundamental connection in the relationship between conscious and unconscious led him to dismiss any idea that all contents in the unconscious could be brought into consciousness. This belief deviates from the goal of the Yogācārians which is to completely empty the ālaya-vijñāna thereby extinguishing consciousness itself, leaving a whole and perfect human mind. (Hunter, 2010) This goal of a whole and perfect human mind, can be likened to Jung’s individuation, with the difference being the path towards its achievement.

In clinical settings, the Buddhist technique most commonly used is mindfulness. The simple meaning of mindfulness is “remembering to be aware”, whether during meditation or during day-to-day activities. In Buddhism mindfulness is used to bring about a state of awareness in the present moment, a state of simply “being”. By utilising this method in Western therapy, it allows the person to be fully present in the now, which in turn brings acceptance, clarity and understanding.

Gendlin’s formulation of experiencing is suggestive of the awareness evoking concept of mindfulness. Experiencing “must make contact with the individual’s experiencing process” (Friedman, 2004), in a similar way in which mindfulness brings the individual’s awareness to the present moment and all that is being experienced in that moment.

The incorporation of mindfulness techniques in western therapy is a clear indicator that a reconciliation of the western and eastern notions of the unconscious is already in motion. Goleman says: “Where two systems of thought intersect, there is greatest potential for cross-fertilisation.” (Goleman, 2004, p.358)

This “cross-fertilisation” is most clearly evident in the incorporation of mindfulness techniques within western practices such as Mindfulness Based Stress Reduction (MBSR) and Dialectical Behaviour Therapy (DBT). ACT (Acceptance and Commitment Theory) and CBT (Cognitive Behavioural Therapy) also use mindfulness techniques.

Describing the MBSR program, Kabat-Zinn writes: “This ‘work’ involves above all the regular, disciplined practice of moment-to-moment awareness or mindfulness, the complete ‘owning’ of each moment of your experience, good, bad, or ugly. This is the essence of full catastrophe living. Although at this time mindfulness meditation is most commonly taught and practiced within the context of Buddhism, its essence is universal. Yet it is no accident that mindfulness comes out of Buddhism, which has as its overriding concerns the relief of suffering and the dispelling of illusions.”

The overlapping theories, ideas and concepts between the western and eastern notions of the unconscious can be easily identified throughout this essay. Differences between the western and eastern notions of the unconscious are simply a case of diversity in perspective. Western theory views the unconscious as something that is hidden within the psyche, yet actively affecting our conscious experience. There is therefore a need to shine a light on the unconscious matter in order to bring them into our conscious awareness. Eastern theory on the other hand, views the person as living unconsciously and in a deluded state of existence. The concentration is on consciousness and bringing it into our present life as fully as possible so that we may reach a state of complete awareness, or enlightenment. Differing perspectives, however the outcome sought is the same.

Some may argue that a reconciliation between the two would be difficult, however sufficient evidence has been given in this essay to suggest that a reconciliation has indeed already taken place, namely in the integration of eastern techniques into western therapy practices, predominantly in the utilization of mindfulness techniques and meditation.

The integral foundation in this reconciliation lies in the shared understanding of the importance of awareness to the growth and progression of humans toward a more conscious, more aware existence. The reconciliation of western and eastern has been and continues to be, a steady progression into a new way of viewing the unconscious. In Welwood’s words: “…a new model of unconscious process would be useful in allowing the psychological community to approach transpersonal and non-dualistic experience in an appropriate manner.” (Welwood, 1977)

Awareness is the Masterpiece of Mankind

It seems that the major shifts are coming less frequently now.  The minor ones however seem to be weaving their way through the psyche constantly.  It's been a while since the last time I'd had an "ah ha!" moment.  That moment when things come together like a jigsaw puzzle.  The moment when the frost is wiped from the window and you can see clearly.

Over the last few months, the journey has been one resembling something between a rollercoaster and a yo-yo.  Although at the time it doesn't feel like it, things are actually quite balanced.  Moments of highs, moments of lows, and then moments of a complete balance between the two.  From an observational standpoint, all is quite balance indeed.

Even though I've been feeling frustrated at times that I don't seem to be having those moments of intense revelation or experience, I have come to realise that I have in fact, learnt quite a lot in the last few months.

One of the things I have now realised is just how crucial awareness is in this moment of spiritual evolution.  When I say awareness, I mean self awareness, for it is self awareness that leads to a clear awareness of everything in our external world.  If you are not aware of yourself, your inner workings, how could you possibly be aware of the external in a clear manner?

From a personal perspective, I have experienced first hand the clarity of self awareness.  It's feels like the moment you breathe in a lungful of fresh, clean air.  That feeling of exhilaration, of lightness, and especially of sheer joy.  That moment when you realise that you are "aware", is like coming into daylight after being locked up in a dark, dingy room for a century.  The moment that awareness hits you, you suddenly see yourself in a whole different light.  The good, the bad, the ugly, it all stands in front of you for you to see.  The difference is, that you don't judge it.  You simply "see" it.  For what it is....a mere illusion, a construct of the mind and of the moulding of society over years and lifetimes.  Instead of being ashamed of the shadow qualities, you suddenly see them as golden opportunities to understand yourself better, and thereby be able to shift and transform the dark shadow side, into the golden shadow side.  Awareness is an opportunity to step into the authentic self, into the self that is pure, divine and all powerful in a liberating, compassionate, loving manner.

True awareness, bring with it freedom.  Freedom from the chains that have bound us so tightly, that we have been unable to breathe.  True awareness clears away the cobwebs, blows away the dust, and creates an inner space that is a clean canvas on which we can create a masterpiece....a masterpiece we can share with the world...a masterpiece that is the gem that we truly are.

The Journey Continues

It has been a very long time since my last blog. So much has happened, or rather, so much has changed. Within me and the person I am, the way I react to external and internal phenomena, the way I view the world and everything and everyone in it.

2011 was a profound year. A year of significant and life changing transformation. Undertaking the diploma was the best decision I have made in my entire life. The knowledge gained, the tools learned and the acceleration of the type of person I have now become, is beyond description. But it is more the personal journey that has transformed me. It has been a journey filled with wonder and learning about myself and the world I live in.

During this journey, I have come to understand aspects of myself that I never knew existed. The golden aspects have been highlighted and concreted in my psyche, giving me the strength and inspiration to face any challenge this life has to give me. The shadow aspects have taught me the importance of truth and acceptance of self and others. It is in fact, the shadow aspects that have opened my eyes and shown me a path that before was shrouded in darkness and shame. The ability to bring the golden and shadow aspects of myself together, allowing them to communicate and speak, teaching them to accept and love each other, has been profoundly transforming.

In the process, people have come and gone, situations have shattered and reformed, decisions have been made and followed through. All of this has created a feeling of freedom and incredible peace within me. The awareness I have gained in the last few months, has given me all that I’ve been searching for to live a life of pure love and joy. It has opened my eyes to ME, and by seeing myself I am now able to see my external world in a different and more positive light.

In February I began a new journey; the journey of the degree. A major challenge for me, as I have never been drawn to the academic arena. After such an intense experiential journey with the diploma, I now find myself immersed in a journey of academic experience. Surprisingly, even the academic side of learning seems to be having a profound internal effect. The few processes which are entwined in the learning, are deep and profound enough to be shifting bigger and deeper parts of me. Once again I find myself in a place of discovery, where I am learning more about myself and my fellow human beings.

Intelligence and knowledge have suddenly become things of profound beauty. I see them, I hear them, I feel them inside and outside of myself. They move me in ways I never thought possible. Their energy is so incredibly powerful, that I feel it coursing through my veins, awakening aspects of myself I never knew existed. The flame of a long forgotten power has once again been reignited within me.

I have no idea where this new journey will lead me, but I do know that I am ready for the challenge. I am ready for new information, new experiences, new understanding, and new challenges. I am ready to be all that I can be.

Transpersonal Emergence and Crisis

Many attempts have been made to define criteria that distinguish psychosis from Spiritual Emergence. Psychotic states can sometimes become mystical experiences, and Spiritual Emergencies can slide in and out of psychosis. Some would say that these terms belong to two separate paradigms, two separate ways of thinking about our world. The Western medical paradigm is quick to label as psychotic anyone displaying severely out of the ordinary behaviour. Tribal culture on the other hand would view the same behaviour as an important process of spiritual awakening.

In Western culture, any behaviour or state which deviates from what is considered to be “normal” is automatically labeled as “mental illness”.

“Since traditional psychiatry makes no distinction between psychotic reactions and mystical states, not only crises of spiritual opening, but also uncomplicated transpersonal experiences often receive a pathological label…”¹

In mainstream psychiatry, psychosis can be used as a label for a diverse range of mental states, some of which are only superficially similar. The causes, individual qualities and personal importance of these states are distinctly different. A good example is acute psychosis, which can occur for a variety of reasons and take on many different forms. This diversity however, is blatantly ignored by mainstream psychiatry. Instead all such experiences are placed together and assumed to have a biological cause. This only serves to exacerbate an already extremely complex and challenging situation.

“Under present circumstances, the use of diagnostic labels obscures the issues and interferes with the healing potential of the process. In addition to its socially stigmatizing and psychologically damaging effects, it creates a false impression that the disorder is a precisely identified disease and serves as a justification for suppressive medication as a scientifically indicates approach.”²

Medically, psychosis is viewed as a chemical imbalance in the brain which occurs “out of the blue”. It is a mental health problem where a person has lost some contact with reality and there are severe disturbances in their thinking, emotion and behaviour. Symptoms include sensory hallucinations and delusions (paranoia) and are normally treated with medication in order to minimize them, even though there can be severe side affects from the anti-psychotics which are normally prescribed.

The transpersonal paradigm terms psychosis as something which builds over time, often throughout a person’s lifetime. Therefore transpersonally psychosis is the outcome of a predicament. Although the transpersonal paradigm does not exclude the use of medication as long as it is used wisely, the therapy is based on not alleviating the symptoms as such, but rather in supporting and guiding the person through the experience in order to create a greater understanding of the process, which in turn presents the person with a map to their experience and the ability to integrate it into their daily lives.

The term “psychosis” is derived from the Greek words – “psyche” meaning “soul” and “ osis” meaning a process, state or condition. Translated directly from the Greek, psychosis means “a process or state of the soul”. This description of psychosis is very similar, if not the same as, that of spiritual crisis. In a spiritual crisis the person finds themselves in a situation where things begin to emerge within themselves that were not there previously. The psyche that has had incomplete expression previously, suddenly emerges. Therefore, psychosis is in fact a soul process, a state change in the soul, a transformation.

Christina and Stanislav Groff defined spiritual emergencies as:

“Critical and experientially difficult stages of a profound psychological transformation involving one’s entire being. They take the form of non-ordinary states of consciousness and involve intense emotions, visions and other sensory changes, unusual thoughts and various physical manifestations. These episodes often revolve around spiritual themes. They include sequences of psychological death and rebirth, experiences that seem to be memories from previous lifetimes, feelings of oneness with the universe, encounters with mythological beings and other similar motifs.”³

It is easy to see from this definition how psychosis and spiritual emergence/crisis can be seen as the same experience. Although the symptoms of psychosis and emergence may appear identical, the person’s attitude to the experience can be the determining factor for the outcome. “Flexibility to adapt and accommodate to new areas of experience is part and parcel of the spiritual emergence process – in contrast to inflexibility, which characterizes deeply entrenched psychosis.”⁴

Transpersonally, psychosis is viewed as an opportunity to heal in a deeper and more profound way. Under this paradigm, psychosis is viewed as disintegration or shattering of a constructed personality, which is not harmonious with the true self. Over time the discrepancy between the constructed personality and the true self creates a split whereby the ego dissolves, as it is not connected in any way to the nature of the true self. This type of psychotic episode is a golden opportunity for deep and profound healing.

Spiritual emergency is a process that has the potential to be powerfully healing and transformative, as it involves a major clearing of old traumatic memories and imprints. Due to the vast amounts of psychological materials that are brought up from various levels of the unconscious, the everyday functioning of the person may be severely hindered.

Spiritual crises/emergence can manifest in a variety of ways. The Kundalini type experience is one of these. This is a spontaneous re-organisation of life energy and is likened to the awakening of the serpent power, which appears in Indian literature. Uncomfortable tremors, pressure and the feeling of something trying to get out are general indicators of a kundalini experience. The rising of the Kundalini through the subtle body infuses the physical body, thereby causing old traumatic imprints to clear and opening the psychic energy centre (chakras). The experience can manifest as intense sensations of energy and heat coursing up the spine that may cause shaking, spasms and twisting movements. Unmotivated powerful waves of emotion can also arise, such as anger, anxiety, sadness or joy. Ecstatic rapture is also common, as well as visions, sounds and past life memories.

Episodes of unitive consciousness (peak experience) is another form of spiritual emergence. This experience is one of becoming one with other people, nature and the entire universe. Profound feelings of peace, serenity, joy and ecstatic rapture are the emotions often experienced.

Psychological renewal through the return to the centre (the renewal process) is likened to an experience of a giant battlefield playing out the forces of good and evil or light and darkness. The person is preoccupied with death, sacrifice, afterlife and martyrdom. At this point the person may experience the holistic Centre, or what Jung called the Self. This Centre reflects our deepest and truest nature, the divine within, and the deep connection of one’s inner potential. This experience is often associated with a sense of profound spiritual rebirth.

The crisis of psychic opening occurs where a person experiences non-ordinary states of consciousness like clairvoyance, telepathy and precognition, as well as out of body experiences. These experiences can be very overwhelming. Mediumistic experiences (channeling) and possession type experiences may also be experienced and can be very frightening.

Past life experiences are also common forms of spiritual emergence, whereby the person experiences periods that seem to take place in other places and times. Powerful emotion, physical sensations and intricate details are associated with past life experiences.

Communicating and/or channeling with spirit guides, thereby forming a teacher, guide or protector relationship, is also a form of spiritual emergence. Spirit guides can be discarnate humans, supra-human entities and/or deities on higher planes of consciousness.

A spiritual crisis is often brought on by near death experiences due to the fundamental challenge of beliefs about reality. Often the person witnesses their whole live in a moment, and their consciousness detaches from the body and floats freely above the scene. Experiences also include a dark tunnel that brings them to a light of brilliance and beauty encompassing a sense of all embracing love.

Other forms of spiritual emergence/crises, include UFO abduction and possession state. Jung’s study of UFO abductions revealed that they appeared at times of mass panic and crisis, and represent visionary states (lights) and civilisations that are more advanced that ours (aliens).

In possession-like experiences there is a breakdown, a thinning of the ordinary boundaries that separate a person from his/her environment. The entity or energy that is controlling or possessing them is hostile.

In both UFO abductions and possession states the person is left feeling violated, invaded and with feelings of having lost control.

The Shamanic crisis (calling) is also a form of spiritual emergence. Shamanism is the oldest religion and healing art. The Shamanic call generally begins with a ‘shamanic illness’. The person has powerful experiences of journeying into the underworld where they are attacked and tortured by demons, ending in death and dismemberment, which is followed by rebirth and ascension to celestial realms. The Shamanic experience is a major transformation of one’s identity as a healer. It does not overpower you rather, you achieve a distance from the experience itself, therefore making it a gift of survival.

When working with a client who is undergoing a spiritual emergence/crises, it is crucial to ensure that the client feels supported and protected in order to reduce fear and distress. As the spiritual emergence is in itself a journey of unfoldment, it is crucial for the client to temporarily discontinue any spiritual practices or other uncovering therapies. Simple grounding, calming activities are best, as stimulation needs to be kept to a minimum. As a therapist it is important to support and guide the client so that they will be better able to embrace the changes. Normalising the experience as much as possible will help the client to be present with what is occurring for them rather than resisting it, giving them the time and space to better understand what is unfolding. By having a map of the experience the client will be more confident in navigating their journey of spiritual growth.

Transpersonal therapy looks at spiritual emergence with a more holistic approach, as it encompasses spiritual, psychological, social and biological factors. Medical therapy does not include the spiritual aspect of human behaviour. Humans live in a world of experiences, not brain chemistry. The Transpersonal model is open to the idea that some experiences may actually be profound meaningful processes, rather than an abnormality or chemical imbalance of the brain.

The medical model identifies all psychosis as a destruction of the psyche and attempts to stop the person from falling via medication. Medically, psychosis is “the end of the line”. The transpersonal model meets the person where they are, helps them to reach the bottom, then assists them to come out of it by helping them to rebuilt a “new world”. Psychosis, from a transpersonal point of view, is potentially the emergence of the authentic self, which allows the person to live their own life, to realise their true path and to head towards a meaningful, present and awakened existence.

Copyright: January 2012 Maria Kafaltis. All rights reserved. No part of this document may be reproduced or transmitted in any form or by any means, electronic, mechanical, photocopying, recording, or otherwise, without prior written permission from Maria Kafaltis.

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1 “The Stormy Search for the Self” by Stanislav & Christine Groff

2 “The Stormy Search for the Self” by Stanislav & Christine Grof

3 Christina & Stanislav Groff (1990)

4 Emma Bragdon (1988)