Spiritual emergencies can involve non-ordinary states of consciousness that manifest as crises but may actually be opportunities for healing and transformation if properly supported. Examples discussed include mystical experiences, psychic openings, possession states, kundalini awakening, shamanic crises, and experiences some describe as alien abductions. While these crises can resemble psychosis or other disorders, underlying them may be spiritual processes that differ and require understanding rather than suppression.

1. Spiritual EmergenciesSpiritual Emergencies
-Non-Ordinary States of Consciousness--Non-Ordinary States of Consciousness-
Rev. Ed Geraty LCSW-CRev. Ed Geraty LCSW-C

2. Stanislav Grof M.D.Stanislav Grof M.D.
Founding president of the International Transpersonal AssociationFounding president of the International Transpersonal Association
• ‘‘There exist spontaneous non-ordinary states ofThere exist spontaneous non-ordinary states of
consciousness (NOSC) that would in the West be seen andconsciousness (NOSC) that would in the West be seen and
treated as psychosis, and treated mostly by suppressivetreated as psychosis, and treated mostly by suppressive
medication.medication.
• But if we use the observations from the study of non-ordinaryBut if we use the observations from the study of non-ordinary
states, and also from other spiritual traditions, they shouldstates, and also from other spiritual traditions, they should
really be treated as crises of transformation, or crises ofreally be treated as crises of transformation, or crises of
spiritual opening. Something that should really be supportedspiritual opening. Something that should really be supported
rather than suppressed.rather than suppressed.
• If properly understood and properly supported, they areIf properly understood and properly supported, they are
actually conducive to healing and transformation’.actually conducive to healing and transformation’.

3. What is a spiritual emergency?What is a spiritual emergency?
Spiritual emergencies are crises during which theSpiritual emergencies are crises during which the
process of growth and change becomes chaotic andprocess of growth and change becomes chaotic and
overwhelming.overwhelming.
In such episodes, individuals often suddenly andIn such episodes, individuals often suddenly and
dramatically enter into new realms of mystical anddramatically enter into new realms of mystical and
spiritual experience. However, they may alsospiritual experience. However, they may also
become fearful and confused and have difficultybecome fearful and confused and have difficulty
coping with their daily lives, jobs and relationshipscoping with their daily lives, jobs and relationships
The term Spiritual Emergency was first used by StanThe term Spiritual Emergency was first used by Stan
and Christina Grof at the founding of the Spiritualand Christina Grof at the founding of the Spiritual
Emergency Network in 1978.Emergency Network in 1978.

4. They describe:They describe:
• Individuals experiencing such episodesIndividuals experiencing such episodes
may feel that their sense of identity ismay feel that their sense of identity is
breaking down and that the verybreaking down and that the very
ground beneath their personal realitiesground beneath their personal realities
is radically shifting...and may even fearis radically shifting...and may even fear
for their own sanity.for their own sanity.

5. DefinitionDefinition
• Spiritual emergency, the self becomesSpiritual emergency, the self becomes
disorganized and overwhelmed by andisorganized and overwhelmed by an
infusion of spiritual energies or newinfusion of spiritual energies or new
realms of experience which it is not yetrealms of experience which it is not yet
able to integrate.able to integrate.
Brant Cortright, Psychotherapy andBrant Cortright, Psychotherapy and
Spirit, p. 156Spirit, p. 156

6. Types of spiritual emergenciesTypes of spiritual emergencies
• Loss, questioning or change of spiritual valuesLoss, questioning or change of spiritual values
Mystical or unitive experience – AMystical or unitive experience – A transient, extraordinarytransient, extraordinary
experience marked by feelings of being in unity, harmoniousexperience marked by feelings of being in unity, harmonious
relationship to the divine and everything in existence, as wellrelationship to the divine and everything in existence, as well
as euphoric feelings, loss of ego functioning, alterations inas euphoric feelings, loss of ego functioning, alterations in
time and space perception, and the sense of lacking controltime and space perception, and the sense of lacking control
over the event.over the event.
• Psychic opening – A state in which an individual experiences aPsychic opening – A state in which an individual experiences a
large number of occurrences that he or she considerslarge number of occurrences that he or she considers
paranormal. These might include clairvoyance (visions of past,paranormal. These might include clairvoyance (visions of past,
future or remote events) out-of-the-body experiences,future or remote events) out-of-the-body experiences,
telepathy, or poltergiest phenomena. Synchronistic events aretelepathy, or poltergiest phenomena. Synchronistic events are
often a feature of this type of crisis. Charles Tart Ph.D. hasoften a feature of this type of crisis. Charles Tart Ph.D. has
described how people can become quite fearful upon thedescribed how people can become quite fearful upon the
awakening of their intuitive powers.awakening of their intuitive powers.

7. • Possession States -"There are many cultures where thePossession States -"There are many cultures where the
deliberate induction of possession states is part of a valueddeliberate induction of possession states is part of a valued
religious experience. This includes Haitian voodoo ceremoniesreligious experience. This includes Haitian voodoo ceremonies
where specific deities are invited to 'ride' the bodies of thewhere specific deities are invited to 'ride' the bodies of the
worshippers during specific ceremonies (Metraux, 1959, p.worshippers during specific ceremonies (Metraux, 1959, p.
121), as well as the dancers of Bali who become the entity they121), as well as the dancers of Bali who become the entity they
are portraying in ritual drama.are portraying in ritual drama.
• In our country there exist religious groups who consider itIn our country there exist religious groups who consider it
desirable to be possessed by the Holy Spirit, with physicaldesirable to be possessed by the Holy Spirit, with physical
manifestations that include shaking and speaking in tonguesmanifestations that include shaking and speaking in tongues
(Sargant, 1975). P. Buckley (1981) cites E. Bourguignon as(Sargant, 1975). P. Buckley (1981) cites E. Bourguignon as
concluding that possession trance is an ability that is part ofconcluding that possession trance is an ability that is part of
the human potential, as his worldwide studies show that it isthe human potential, as his worldwide studies show that it is
utilized in a large percentage of societies.“utilized in a large percentage of societies.“
• The Grofs point out that a possession state can underlieThe Grofs point out that a possession state can underlie
serious psychopathology such as suicidal depression,serious psychopathology such as suicidal depression,
aggression, antisocial behavior, or craving for excessive dosesaggression, antisocial behavior, or craving for excessive doses
of alcohol and drugs. They suggest that there might be someof alcohol and drugs. They suggest that there might be some
relationship to multiple personalities as well. There can berelationship to multiple personalities as well. There can be
choking, projectile vomiting, or frantic motor behavior withchoking, projectile vomiting, or frantic motor behavior with
temporary loss of control.temporary loss of control.

8. • Kundalini - A complex physio-psychospiritual transformative processKundalini - A complex physio-psychospiritual transformative process
described in the Yogic tradition. Kundalini energy is presumed todescribed in the Yogic tradition. Kundalini energy is presumed to
reside at the base of the spine.reside at the base of the spine.
• When aroused, it can rise through the chakras (psychic centersWhen aroused, it can rise through the chakras (psychic centers
situated along the spine from the tailbone to the top of the head),situated along the spine from the tailbone to the top of the head),
creating physical symptoms ranging from sensations of heat andcreating physical symptoms ranging from sensations of heat and
tremors to involuntary laughing or crying, talking in tongues, nausea,tremors to involuntary laughing or crying, talking in tongues, nausea,
diarrhea or constipation, rigidity or limpness, and animal-likediarrhea or constipation, rigidity or limpness, and animal-like
movements and sounds.movements and sounds.
• Kundalini awakening can resemble many disorders, medical as well asKundalini awakening can resemble many disorders, medical as well as
psychiatric. The physical nature of the symptoms can mimicpsychiatric. The physical nature of the symptoms can mimic
conversion disorder, epilepsy, lower back problems, multipleconversion disorder, epilepsy, lower back problems, multiple
sclerosis, heart attack or pelvic inflammatory syndrome. Thesclerosis, heart attack or pelvic inflammatory syndrome. The
emotional reaction to the awakening of Kundalini can be confusedemotional reaction to the awakening of Kundalini can be confused
with disorders involving anxiety, depression, aggression, and organicwith disorders involving anxiety, depression, aggression, and organic
syndromes.syndromes.
• A variety of spiritual practices, including meditation and hatha yoga,A variety of spiritual practices, including meditation and hatha yoga,
can bring on this reported phenomenon.can bring on this reported phenomenon.
• Unlike those suffering from psychosis, individuals experiencingUnlike those suffering from psychosis, individuals experiencing
Kundalini rising are "typically much more objective about theirKundalini rising are "typically much more objective about their
condition.condition.

9. Shamanistic CrisisShamanistic Crisis
• The word shaman has come to refer to healers in manyThe word shaman has come to refer to healers in many
traditional cultures around the globe who use consciousnesstraditional cultures around the globe who use consciousness
altering techniques in their healing work.altering techniques in their healing work.
• Shamanism is a broad term which loosely covers many ancientShamanism is a broad term which loosely covers many ancient
healing traditions among tribal peoples, but the manyhealing traditions among tribal peoples, but the many
similarities of form and function which justify the general label.similarities of form and function which justify the general label.
• "The future shaman sometimes takes the risk of being"The future shaman sometimes takes the risk of being
mistaken for a "madman"...but his "madness" fulfills a mysticmistaken for a "madman"...but his "madness" fulfills a mystic
function; it reveals certain aspects of reality to him that arefunction; it reveals certain aspects of reality to him that are
inaccessible to other mortals, and it is only after havinginaccessible to other mortals, and it is only after having
experienced and entered into these hidden dimensions ofexperienced and entered into these hidden dimensions of
reality that the "madman" becomes a shaman."reality that the "madman" becomes a shaman."
Mircea EliadeMircea Eliade
Myths, Dreams, and Mysteries. New York: Harper and Row,Myths, Dreams, and Mysteries. New York: Harper and Row,
1960. Page 80-811960. Page 80-81

10. • Shamanism has historically been confused with schizophrenia byShamanism has historically been confused with schizophrenia by
anthropologists because shamans often speak of experiences in theanthropologists because shamans often speak of experiences in the
spiritual world as if they were "real" experiences. The attribution of aspiritual world as if they were "real" experiences. The attribution of a
connection between mental illness and shamanism has contributed toconnection between mental illness and shamanism has contributed to
the marginalization of shamanism.the marginalization of shamanism.
• While the shaman and the person in a psychotic episode both haveWhile the shaman and the person in a psychotic episode both have
unusual access to spiritual and altered state experiences, shamansunusual access to spiritual and altered state experiences, shamans
are trained to work in the spirit world, while the psychotic person isare trained to work in the spirit world, while the psychotic person is
simply lost in it.simply lost in it.
• Shamans are often called to the profession by a crisis, called aShamans are often called to the profession by a crisis, called a
shamanic illness, but as one accepts the calling and becomes ashamanic illness, but as one accepts the calling and becomes a
shaman, the illness usually disappears. Traditional culturesshaman, the illness usually disappears. Traditional cultures
distinguish between serious mental illness and the spiritual problemsdistinguish between serious mental illness and the spiritual problems
experienced by some shamans-to-be.experienced by some shamans-to-be.
• Anthropological accounts show that babbling confused words,Anthropological accounts show that babbling confused words,
displaying curious eating habits, singing continuously, dancing wildly,displaying curious eating habits, singing continuously, dancing wildly,
and being "tormented by spirits" are common elements in shamanicand being "tormented by spirits" are common elements in shamanic
initiatory crises. In shamanic cultures, spiritual crises are interpretedinitiatory crises. In shamanic cultures, spiritual crises are interpreted
as an indication of an individual's destiny to become a shaman, ratheras an indication of an individual's destiny to become a shaman, rather
than a sign of mental illness.than a sign of mental illness.

11. Alien Abduction?Alien Abduction?
John Mack M.D. (Harvard Psychiatrist) “Often the person has notJohn Mack M.D. (Harvard Psychiatrist) “Often the person has not
actually seen the spacecraft, but often they have. A number ofactually seen the spacecraft, but often they have. A number of
these cases, when they're floated through the wall of theirthese cases, when they're floated through the wall of their
home, through the window, through the door -- again, so manyhome, through the window, through the door -- again, so many
of the details of these experiences make no sense in our --of the details of these experiences make no sense in our --
what? -- Newtonian, Cartesian, Western, whatever you want towhat? -- Newtonian, Cartesian, Western, whatever you want to
call it, notions of reality.call it, notions of reality.
And yet the stories are consistently described, with again the self-And yet the stories are consistently described, with again the self-
critical attitude that the people have. And they may see acritical attitude that the people have. And they may see a
typical unidentified flying object, a saucer-shaped or cigar-typical unidentified flying object, a saucer-shaped or cigar-
shaped vehicle on the ground of their home, emanating brightshaped vehicle on the ground of their home, emanating bright
lights, or they may be taken by a small craft up into the sky to alights, or they may be taken by a small craft up into the sky to a
kind of mother ship which they see very clearly.kind of mother ship which they see very clearly.
So many of them actually see the UFOs, and the insides are soSo many of them actually see the UFOs, and the insides are so
uniformly described as rounded, curved walls with complicateduniformly described as rounded, curved walls with complicated
instrument panels, that it's become clear that this is some kindinstrument panels, that it's become clear that this is some kind
of craft in the sky, which they would naturally call a spacecraft.of craft in the sky, which they would naturally call a spacecraft.

12. • (He states) "Well, is this real? Is it not real?" or "Is this really going on?" or "Do(He states) "Well, is this real? Is it not real?" or "Is this really going on?" or "Do
you believe these people, or you don't? Are they telling the truth, or are theyyou believe these people, or you don't? Are they telling the truth, or are they
not?" -- all that kind of binary, linear thinking. And the subtlety you're talkingnot?" -- all that kind of binary, linear thinking. And the subtlety you're talking
about is very to the point.about is very to the point.
• In other words, we're not great on ambiguity, paradox, subtlety, and embracingIn other words, we're not great on ambiguity, paradox, subtlety, and embracing
that and learning from it, sort of embracing the mystery. I think this is anthat and learning from it, sort of embracing the mystery. I think this is an
authentic mystery, and I think we learn from saying, "I don't know," and havingauthentic mystery, and I think we learn from saying, "I don't know," and having
what the Buddhists call the sort of cleared zero mind, and then let's take a lookwhat the Buddhists call the sort of cleared zero mind, and then let's take a look
at it.at it.
• I think it is subtle. It may be that, for example, this may originate in some subtleI think it is subtle. It may be that, for example, this may originate in some subtle
dimension, some other dimension -- the etheric world, whatever you want todimension, some other dimension -- the etheric world, whatever you want to
call that other dimension -- and then cross over, manifest in the physical world,call that other dimension -- and then cross over, manifest in the physical world,
and be real in this world. But we're not used to thinking that way.and be real in this world. But we're not used to thinking that way.
• You have to distinguish what may the personal journey of the individual -- firstYou have to distinguish what may the personal journey of the individual -- first
traumatic, then they acknowledge the experience, and then they grow and theytraumatic, then they acknowledge the experience, and then they grow and they
experience a wider sense of identity and reality, because they see that we're notexperience a wider sense of identity and reality, because they see that we're not
alone, they see that there are other beings, other entities, intelligences,alone, they see that there are other beings, other entities, intelligences,
whatever you want to call it, that exist, that they have a relationship with, whichwhatever you want to call it, that exist, that they have a relationship with, which
may be a very profound, even spiritual connection.may be a very profound, even spiritual connection.
• That may be their personal journey, but that may not be what this is about, ifThat may be their personal journey, but that may not be what this is about, if
one is to look at it, step back and say, what is this all about from a -- I don'tone is to look at it, step back and say, what is this all about from a -- I don't
know if it's possible to have a cosmic perspective, really; we're not very good atknow if it's possible to have a cosmic perspective, really; we're not very good at
that. But we don't know what it's about. We only know what the aliens may saythat. But we don't know what it's about. We only know what the aliens may say
to people, and how they grow, or are traumatized by the experience. But thatto people, and how they grow, or are traumatized by the experience. But that
doesn't tell you what it is about necessarily.”doesn't tell you what it is about necessarily.”

13. • NDEs -The near-death experience (NDE) has been the focus ofNDEs -The near-death experience (NDE) has been the focus of
considerable scientific research over the past two decades. Findingsconsiderable scientific research over the past two decades. Findings
indicate that the NDE is a clearly identifiable psychologicalindicate that the NDE is a clearly identifiable psychological
phenomenon of clinical significance that is not attributable to a mentalphenomenon of clinical significance that is not attributable to a mental
disorder. It is defined as a profound subjective event experienced bydisorder. It is defined as a profound subjective event experienced by
persons who come close to death (or who are believed dead andpersons who come close to death (or who are believed dead and
unexpectedly recover) as a result of serious injury or illness, or whounexpectedly recover) as a result of serious injury or illness, or who
confront a potentially fatal situation and escape uninjured.confront a potentially fatal situation and escape uninjured.
• Phenomenologically, NDE includes: 1) a characteristic temporalPhenomenologically, NDE includes: 1) a characteristic temporal
sequence of stages (i.e., peace and contentment; detachment fromsequence of stages (i.e., peace and contentment; detachment from
physical body; entering a transitional region of darkness; seeing aphysical body; entering a transitional region of darkness; seeing a
brilliant light; and passing through the light into another realm ofbrilliant light; and passing through the light into another realm of
existence); as well as 2) a cluster of subjective components (i.e.,existence); as well as 2) a cluster of subjective components (i.e.,
strong positive affect; dissociation from the physical body; andstrong positive affect; dissociation from the physical body; and
transcendental or mystical elements).transcendental or mystical elements).
• A reliable, valid, and clinically useful NDE scale (Greyson, 1983) hasA reliable, valid, and clinically useful NDE scale (Greyson, 1983) has
been developed, which measures the various subjective elements ofbeen developed, which measures the various subjective elements of
an individual's experience. Both medical research (Ring, 1990; Sabom,an individual's experience. Both medical research (Ring, 1990; Sabom,
1982) and a nationwide poll (Gallup, 1987) indicate that about one-third1982) and a nationwide poll (Gallup, 1987) indicate that about one-third
of all individuals having a close encounter with death experience NDE.of all individuals having a close encounter with death experience NDE.
And in 1981-82, Gallup estimated approximately 8 million AmericanAnd in 1981-82, Gallup estimated approximately 8 million American
adults have experienced NDEadults have experienced NDE

14. Criterion II:Criterion II:
• Positive outcome likelyPositive outcome likely
• A. Good pre-episode functioningA. Good pre-episode functioning
B. Acute onset (3 months or less)B. Acute onset (3 months or less)
C. Stressful precipitantC. Stressful precipitant
D. Positive exploratory attitudeD. Positive exploratory attitude

15. Criterion IllCriterion Ill
• Low risk of suicide or homicideLow risk of suicide or homicide
• These criteria are described inThese criteria are described in
Diagnosis of Mystical Experience withDiagnosis of Mystical Experience with
Psychotic FeaturesPsychotic Features, originally, originally
published in the Journal ofpublished in the Journal of
Transpersonal Psychology, in 1985.Transpersonal Psychology, in 1985.

16. DiabysisDiabysis
• Diabysis, a Jungian-based treatment center started by psychiatristDiabysis, a Jungian-based treatment center started by psychiatrist
John Perry M.D. in 1975, is a model of sensitive treatment for personsJohn Perry M.D. in 1975, is a model of sensitive treatment for persons
in spiritual emergency. Medications were rarely used. Instead, Perryin spiritual emergency. Medications were rarely used. Instead, Perry
provided art media for the client to be able to move their processprovided art media for the client to be able to move their process
forward. At Diabysis, the client was encouraged and supported in theforward. At Diabysis, the client was encouraged and supported in the
expression and exploration of the symbolic aspects of their psychoticexpression and exploration of the symbolic aspects of their psychotic
experiences.experiences. In Trials of the Visionary Mind: Spiritual Emergency andIn Trials of the Visionary Mind: Spiritual Emergency and
the Renewal Processthe Renewal Process , Perry reported that when clients were treated, Perry reported that when clients were treated
with this model, most came through their psychosis within 6 weeks.with this model, most came through their psychosis within 6 weeks.
• John Perry considers the acute psychotic episode as an attempt toJohn Perry considers the acute psychotic episode as an attempt to
access the energy and images of the archetypal unconscious in orderaccess the energy and images of the archetypal unconscious in order
to heal a broken sense of self. He argues that in many cases, it is theto heal a broken sense of self. He argues that in many cases, it is the
pre-psychotic personality that is the problem, and the psychosis is apre-psychotic personality that is the problem, and the psychosis is a
compensatory movement aimed at constructing a more impassionedcompensatory movement aimed at constructing a more impassioned
life.life.
• In cases where the person developed the grandiose delusion that theyIn cases where the person developed the grandiose delusion that they
were god or the messiah, the valid religious/spiritual dimensions ofwere god or the messiah, the valid religious/spiritual dimensions of
the experience can be salvaged through psychotherapy: "Whatthe experience can be salvaged through psychotherapy: "What
remains...is an ideal model and a sense of direction which one can useremains...is an ideal model and a sense of direction which one can use
to complete the transformation through his own purposeful methods."to complete the transformation through his own purposeful methods."

17. PioneersPioneers
• Ken Wilber Ph.D. maintains that at the psychotic level,Ken Wilber Ph.D. maintains that at the psychotic level,
physiological or pharmacological intervention is thephysiological or pharmacological intervention is the
appropriate treatment. However, he agrees that further up theappropriate treatment. However, he agrees that further up the
evolutionary pathway of consciousness, psychic pathology canevolutionary pathway of consciousness, psychic pathology can
resemble psychosis. At this point of development, heresemble psychosis. At this point of development, he
recommends Jungian therapy involving some structurerecommends Jungian therapy involving some structure
building.building.
• Stanislov Grof M.D. contends that the clinical realities are notStanislov Grof M.D. contends that the clinical realities are not
so pure and clear-cut. He recommends a basic trustingso pure and clear-cut. He recommends a basic trusting
relationship with the client as a foundation for mediating a newrelationship with the client as a foundation for mediating a new
understanding of the process the client is undergoing. Theunderstanding of the process the client is undergoing. The
therapist needs to convey respect for the healing andtherapist needs to convey respect for the healing and
transformative nature of the crisis and support the process.transformative nature of the crisis and support the process.
Then its positive potential can be realized.Then its positive potential can be realized.

18. Degrees of experienceDegrees of experience
There are many forms of spiritual emergency involving variousThere are many forms of spiritual emergency involving various
degrees of intensity.degrees of intensity.
The extent of assistance required depends upon the situation. InThe extent of assistance required depends upon the situation. In
some instances, treatment can be limited to specific supportsome instances, treatment can be limited to specific support
for the person in crisis; at other times it can be extended tofor the person in crisis; at other times it can be extended to
involve relatives and friends, and supportive groups.involve relatives and friends, and supportive groups.
However, if the process is especially dramatic, professionalHowever, if the process is especially dramatic, professional
therapeutic help might be necessary around the clock.therapeutic help might be necessary around the clock.
The most important task is to give the people in crisis aThe most important task is to give the people in crisis a
positive context for their experiences and sufficient informationpositive context for their experiences and sufficient information
about the process they are going through. It is essential thatabout the process they are going through. It is essential that
they move away from the concept of disease and recognize thethey move away from the concept of disease and recognize the
healing nature of their crisis.healing nature of their crisis.
Good literature and the opportunity to talk to people whoGood literature and the opportunity to talk to people who
understand, particularly those who have successfullyunderstand, particularly those who have successfully
overcome a similar crisis can be invaluableovercome a similar crisis can be invaluable

19. Your experiencesYour experiences
?