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Spiritual Emergency A Crisis of Pycho-Spiritual Transformation: What A Chaplain Needs to


Know. Part I of II

Shari Naismith
Upaya Zen Center
Prajna Mountain Order


Final Project
Upaya Chaplaincy Program
2010-2012

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Abstract
This paper is part one of a two part research project. The project explores the
subjective experience of an unexpected crisis called spiritual emergency. The purpose is to
provide a basic understanding of a spiritual emergency to chaplains and see the importance of
further education in this area. In its most general sense, spiritual emergency can be defined
as a temporary state of personal crisis during which the process of spiritual and psychological
growth and change become so chaotic and overwhelming that previously held daily activities
and functioning are severely interrupted. This paper, Part One of the project, will provide
enough information in and around the subject of spiritual emergency to see the need for
chaplaincy education. It will do so by blending a review of relevant literature. As spiritual
emergency is examined, key terms and definitions will be provided. One of the largest causes
of spiritual emergency is a spontaneous spiritual experience. Potential triggers for
spontaneous spiritual experiences are reviewed as well as key features of spiritual emergency.
The possible dangers and detours with spiritual emergency are discussed as well as an
introduction to the possible growth potential of spiritual emergence. Part Two will be
published in September 2012 as a final project of a residential Clinical Pastoral Education
(CPE) program. A preview of the content is provided at the end of this Part One paper.

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Spiritual Emergency A Crisis of Pycho-Spiritual Transformation
$WILUVWZKHQDQ\RIWKHP is liberated and compelled
suddenly to stand up and turn his neck around and walk
toward the light, he will suffer sharp pains; the glare will
distress him, and he will be able to see the realities of
which, in his former state, he had seen but the shadowV
Plato

Purpose
The purpose of this research project in full is to review the phenomena of spiritual
emergency, investigate whether professional chaplains should be knowledgeable of it,
whether they should offer support to individuals experiencing it, and if so, how. Part One of
the project is meant to familiarize chaplains with spiritual emergency and other surrounding
concepts. Chaplains will gain a basic understanding of what can attribute to a spiritual
emergency, what happens during a spiritual emergency and with whom a spiritual emergency
can happen. Research shows that nearly half the individuals experiencing spiritual emergency
have no previous spiritual or religious path (Nightingale, 2007). This research project is
dedicated to that half of the population, as they are most vulnerable to encountering longer
lasting dangers along the way.
Professional interest seems to be growing in the areas of spiritual emergency. It was
reported in an article written in 2010 (Viggiano & Krippner), that the AltaVista advanced
search engine reported 120,000 articles and
books. The interesting fact was that 109,000 of those were from the previous year (2009)
alone. At the time of this paper, Google Scholar revealed 1221 different articles and books
referencing  or spiritual emergencies. Close to half that number (533),

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are from the past five years alone (Google Scholar, 2011). The increase of books and articles
written on or referencing spiritual emergency, points to a growing interest in the subject.
Interestingly, out of all the articles and books written that referenced spiritual
emergency, or chaplaincy. However, on the
Association of Certified Pastoral Education (ACPE) Research Network website there was a
point in that direction. Chaplain John Ehman (2010), listed Religion, Spirituality, and Psychosis
(Menezes, Jr, & Moreira-Almeida, 2010), as the article of the month. Chaplain Ehman pointed
out that the article argues for the need of further research on the relationship between
spirituality and mental illness, and greater attention to the clinical differentiation between
spiritual experiences and psychosis. Even though thwere not
mentioned, Chaplain Ehman comments that CPE students should consider how they
differentiate between extraordinary spiritual experiences and pathological issues needing full
psychiatric assessment. He also poses the question to all chaplains by asking if a valid spiritual
experience could involve experiences contrary to the notion of mental health and whether
such experiences and questions may have a theological answer in tension (personally or
professionally) with a medical one. Chaplain Ehman points to another article titled Religion,
Spirituality and Psychotic Disorders (Koenig, 2007), and comments that one-third of psychoses
have religious delusions but not all religious experiences are psychotic. The Koenig article
mentions that in many cases supporting the religious experiences can have positive effects.
As of the time of this writing, approximately twenty chaplains (candidates and existing
chaplains working in hospital settings) were informally asked about their knowledge of
spiritual emergency; no one was familiar. This paper, Part One, is intended to familiarize

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chaplains with the profound crisis of spiritual emergency and the spontaneous spiritual
experience that so often precedes it. Part Two will go further into the integration of these
experiences within Developmental Theories, the current treatments of spiritual emergency
and the possibility of a  in the where this may be encountered,
what a chaplain can offer and how it can be done.

Format

This paper is written from an informal anecdotal perspective, involving literature


review and personal and clinical experience. It is written in a pluralistic tone for
easier reading by chaplains of all faiths.

The topic of spiritual emergency can be a complex subject involving many dimensions
in the spiritual, practical and medical domains. In an effort to reduce complexity and also
cover a lot of material, this author will simplify when possible with great care; yet not to over-
simplify and miss the mark. Please keep in mind this paper is considered a basic overview of
the subject.
In this paper, there are five sections. The first section provides the introduction to
spiritual emergency, the definitions of terms like spirituality, spiritual emergency,
spontaneous spiritual experience, and spiritual crisis; it also contains some known triggering
experiences that precede a spontaneous spiritual experience, along with features of a spiritual
emergency. Another topic covered in this first section concerns the similarities and
differences between spiritual emergency and psychosis. The second section of this paper is an

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example of a spontaneous spiritual experience and a spiritual emergency. The third section
describes the unfortunate detours and dangers a person can experience immediately after a
spontaneous spiritual experience and during the spiritual emergency process it may have
generated. The fourth section is an introduction to the possibilities of moving from spiritual
emergency to a healthy spiritual emergence, which will be discussed at great length in Part
Two. The fifth section of this paper summarizes the contributions and limitations of this paper
as well as some suggestions for further research on spontaneous spiritual experience and
spiritual emergency. The final section six, contains a brief review of subjects and research to
be covered in Part Two.

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SECTION 1: SPIRITUAL EMERGENCY
1.1

Spiritual Emergency Introduction and Important Definitions

In its most general sense, spiritual emergency can be defined as a temporary state of

internal personal crisis during which the process of spiritual and psychological growth and
change become so chaotic and overwhelming that the previous held daily activities and
various functioning are severely impeded (Grof & Grof, 1989; Lukoff, Lu, & Turner, 1998).
Stanislav Grof, a transpersonal psychologist, and his wife Christina Grof, coined the term
play on wordsemergency (i.e.,
profound crisis) and the word emergence (i.e., arising), which works with the idea that both
processes typically are concurrent. They wanted to differentiate between the intensity and
duration of processes found within emergency and emergence.
In The Stormy Search for Self: a Guide to Personal Growth through Transformational
Crisis (Grof & Grof, 1990), critical and experientially difficult
s entire being. They take
the form of non-ordinary states of consciousness and involve intense emotions, visions, and
(p.
31). The authors also state: Individuals experiencing such episodes may feel that their sense
of identity is breaking down, that their old values no longer hold true, and that the very ground
beneath their personal realities is radically shifting. In many cases, new realms of mystical and
spiritual experiences enter their lives suddenly and dramatically, resulting in fear and
confusion. They may feel tremendous anxiety, have difficulty coping with their daily lives, jobs,
 (back cover).

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Lukoff, Lu, and Turner (1998) a state of personal crises
during which the process of growth and change becomes so chaotic and overwhelming that
the previous held daily activities and various functioning are severely impeded They further
In spiritual emergence
emergency there is significant abrupt disruption in
psychological/social/occupational functioning
Cath>an intensifying of the
process of spiritual awakening, a speeding up of the process that becomes unmanageable and
often terrifying. Both the spontaneous spiritual experience and a spiritual emergency can
happen to someone actively engaged on a spiritual path, but it can just as likely come
seemingly out of the blue to a person not consciously on a spiritual path. Both the
spontaneous spiritual experience and the spiritual emergency are a process of spiritual
awakening that has speeded up into an unimaginably intense state that is difficult to manage.
Whereas we might prefer our spiritual growth to be like a gentle paddle down the stream,
spiritual emergency is more like the rough ride of a speed boat  (p.21).
Spiritual emergency involves a psychological transformation as well as spiritual
transformation. When a person begins to open up to the transcendental, any unresolved
aspects of personality can come to the surface. These can be referred to as repressed aspects
of ourselves, known as the shadow (Jung, 1958). As Joan Halifax points out in her article The
^/ the Shadow tends to be denied or repressed, and when it erupts,
the effect on the individual, social, and environmental realms can be disastrous

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The ideas of such luminaries as William James in his Varieties of Religious Experience
(1902), Carl Jung (e.g., 1961), and Roberto Assagioli (e.g., 1965, 1991) seem to have paved the
way for the GrK
such as Laing (1960, 1983), Perry (1999), Lukoff (1988, 1991, 1998, 2007), Krippner (2002;
Krippner, Jaeger, & Faith, 2001), and Wilber (1993), Nightingale (2007). In Kaia Nighti
and she found 30%
reported having an established spiritual practice, whereas 43% reported not having a spiritual
/ing attention to. Its this group that
will struggle longer in the spiritual emergency state and run the highest risk of dangers (see
section 3). Nightingale also found 44% needed many years to adjust and integrate the
spiritual experience. 70% were able to keep their current job but 30% had to adjust work
hours, quit or go on disability. However, 100% reported positive changes spiritual
understanding was developed. Some of the reported positive changes were: being freer and
more open to life, happier, more compassionate, more intuitive, and more aligned with inner
self and life as it flows.
How long a spiritual emergency can lasts varies enormously. The Spiritual Crisis
Network hears of both short-term and long-term spiritual emergencies; some will last days or
weeks, others months or years, in some cases many years.

Spirituality defined. Two definitions are provided here; one comes from the health
care field and the other from the psychiatric and therapeutic field. The former was created by
participants in a Consensus Conference held in California (Puchalski et al., 2009). They

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created a working definition of spirituality within the context of a health care environment:
^eek and express
meaning and purpose, and the way they experience their connectedness to the moment, to
Pg 887.
The latter definition of spirituality is from the psychiatry and therapeutic environment
and is currently being re-evaluated with the advancement of the Diagnostic and Statistics
Manual (DSM) V. The DSM V Task Force, is considering culture and context in assessment,
diagnosis, and treatment planning in the area of Religion and Spiritual Issues (Peteet, Lu, &
Narrow, 2011). Bruce Scotton is a contributor to the current research agenda for DSM-V and is
recommending an addition to the current definition of spirituality found in the Textbook of
Transpersonal Psychiatry and Psychology ^/Spiritual
refers to the realm of the human spirit, that part of humanity that is not limited to bodily
experienceIn the research for the proposed DSM-V (Peteet et al.), Scotton
recommends adding to the Spirituality involves the observing of both
oneself and things outside oneselfDefinitions in both these fields are relevant to
chaplaincy work, especially when dealing with spiritual emergency.

Spontaneous spiritual experience defined.


Stan and Christina Grof (1989) define spiritual experience An unsolicited and

sudden shift in perceptual and sensory experience that usually involves a profound and overall
sense of unity and interconnectedness to existence; coupled with piercing clarity far, far above
and beyond  normal intellectual and emotional apprehension of reality.

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8). When the word spontaneous precedes 
experience was completely unsolicited and unexpected.
Lukoff, Lu and Turner (1998) undertook the task of defining a spontaneous spiritual
experience in a way that is both congruent with the theoretical literature as well as holding
The experience is a sudden, transient, extraordinary experience marked by
feelings of unity, harmonious relationship to the divine and everything in existence, as well as
euphoria, sense of noesis (access to the hidden spiritual dimension of knowledge), loss of ego
functioning, alterations in time and space perception, and the sense of lacking control over the
event>d
themselves well to intellectual systematizing (Lukoff, 2007). David Lukoff, along with Stan
Grof, are considered experts in the field of spiritual emergency and will be cited often
throughout this paper.
There are other terms that are similar in definition to spontaneous spiritual experience
because they allow for non-ordinary elements within the experience, for example: benign
psychotic experience (Jackson & Fulford, 2002) which stems from the psychiatric field of
study, genuine spiritual experience (Marzanski and Bratton, 2002), which comes from the
Christian religion, visionary experience (Lukoff, 2007), which originated in the anthropology
field, and mystical experience (Nixon, 1990), which is derived from Eastern and Shamanistic
religions. Other descriptions are  metanoiac voyages (Grof & Grof, 1990;
Laing, 1972; Lukoff, 1985). ,
here in the west (Goretzki, 2007).

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Spiritual experiences have been widely reported in the general population for decades
(Greenley & McCready, 1974; (Hay & Morisy, 1978). Per Lukoff (2007), polls conducted over
the past 35 years have shown a dramatic increase in the percentages of people who report
these types of spiritual experiences. Throughout history, cultures and religions have
considered inner transformation that comes from spiritual experiences as an integral part of
life (Grof 1991; Lukoff 2007; Lucas 2011). These spiritual experiences often revolve around
spiritual themes. Some of the common themes include sequences of psychological death and
rebirth, experiences that seem to be memories from previous life times, feelings of oneness
with the universe, encounters with various mythological beings, and informative insights that
provide knowledge in the understanding of life and/or death (Lukoff 2007).
Shamanism was hum-gatherer societies
(Winkelman 1992, 2000), in which they practiced sophisticated rituals and various practices
used to encourage spiritual experiences. It was believed that those spiritual experiences
would propel a person into inner transformation, known as spiritual emergence. Some of
these rituals and practices led to non-ordinary states of consciousness. Many would say both
the Buddha and Christ experienced non-ordinary states of consciousness previous to reaching
their highest realization. Buddha had his experiences under the bodhi tree and Christ had
forty days in the dessert. Both stories speak of non-ordinary states of consciousness and both
stories depict a significant transformation and wisdom following such experiences. Lucas
(2011) even goes so far as to call these times of the Buddha and Christ as spiritual
emergencies. Whatever the case, they led to profound spiritual emergence.

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Bragdon (2006) indicated three primary ways people respond to spiritual experiences:
(a) gracefully integrate them into their lives and further develop spiritually and psychologically
(spiritual emergence); (b) become temporarily overwhelmed and experience a spiritual and
psychological crisis (spiritual emergency), but eventually accept the experience as part of their
reality and move into spiritual emergence; or (c) fail to integrate the experience resulting in a
chronic state of fragmentation, either in a functioning capacity of fragmentation, or worst
case, be medicated and diagnosed by the mental health field (getting stuck). It is the hopes of
this author that by way of educating chaplains we can assist in helping some clients not fall
into the latter category, when ever possible.
Before a spiritual emergency happens to a non-practitioner (i.e. someone not
searching for a form of spirituality in their life), there is usually a significant and spontaneous
spiritual experience. It is most likely a profound one if it results in a spiritual emergency. The
spiritual emergency usually begins shortly following the spiritual experience, if not
immediately. It is also possible for a person to have a spontaneous spiritual experience and
not have a spiritual emergency at all and, instead enter a period of spiritual crisis (see
definition below) 
spontaneous spiritual experience into their life without much internal conflict. However, if
the person has no spiritual practice or religious path prior to a significant spiritual experience,
the chances are greater that a spiritual emergency will occur.
Spiritual crisis defined. It helpful to differentiate between spiritual crisis and
spiritual emergency. A spiritual crisis is a deep and significant process but does not involve
the same features as a spiritual emergency. In general, a crisis occurs: 

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an obstacle to important life goals and meaning that is, for a time, insurmountable through
the utilization of (their) customary methods of problem solving. A period of disorganization
ensues, a period of upset, during which many abortive attempts at solution are made (Young,
2010). Spiritual crisis is usually brought on by unexpected life events that usually do not
involve the elements of a spontaneous spiritual experience as described earlier. Examples of
major life events are: bereavement, divorce, loss of job, an accident, and experiences of war.
A person may withdraw from daily activities and go through a period of confusion. However,
the key difference between a spiritual emergency and a spiritual crisis is that in a crisis, a
reality stays grounded within the normal dualistic world, and rarely does the person
lose sense of their own individuation in the process (Young
, 2010).

intentionally set out to have the experience that brings them to this point, but nevertheless
they find themselves there. Spiritual crisis may occur more frequently for people than a
spiritual emergency does and therefore, deserves attention within the chaplaincy field also.
However, it will have to be a topic for another paper.

1.2


Spontaneous Spiritual Experience Triggers
Catherine Lucas, in her book In Case of Spiritual Emergency (2011), differentiates

between two major groups of people who experience a spontaneous spiritual experience;
those who are actively engaged in spiritual development in some fashion (practitioners), and
those who are not (non-practitioners). With regards to practitioners, Emma Bragdon, in her

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book The Call of Spiritual Emergency (1990), writes that within the Western religious
traditions the psychological and physiological aspects of profound spiritual growth are not
widely known or discussed. In the Bible, it is not made clear that spiritual awakening involves
profound and sudden psychological and spiritual transformative experiences. Whilst in the
texts of Yoga, Hinduism, and Buddhism, it is clearer that there is a psychological result of
spiritual practices (Bragdon, 1990). Since most active spiritual or religious practitioners have a
teaching and community which they affiliate, it is less likely that a chaplain will find
themselves discovering a person in spiritual emergency whereby the person doesnt have
resources and a sense of understanding except maybe when the practitioner fears their
evil and will not seek guidance from their affiliation.
This section will focus primarily on the latter group, the people who seem to be
catapulted into a spontaneous spiritual experience with no spiritual path or spiritual
resources. So the question is- what spontaneously catapults someone out of a seeming
normal moment in time, into a spontaneous and profound spiritual experience, that shatters
their known reality in a matter of seconds?
1. Extreme stress. This can result from a single event like a car accident or an operation, or
prolonged periods of stress like being at war. Kaia E (2007) study found that
stress was a big contributor. Emma Bragdon (1990) points out that stress can include the
physical stress the body goes through at times, such as that experienced by athletes or
women during childbirth to include lack of sleep. <he event itself that
leads to spontaneous spiritual experience or spiritual emergency, but it is the stress
experienced within the event that can lead to a spontaneous spiritual experience.

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3. Loss of any kind, whether through death and bereavement, divorce, loss of a job, home,
relationship, or even loss of faith. These can lead to a spiritual crisis or can generate a
spontaneous spiritual experience.
4. Experiencing a state of intensity such as falling in love, sex, drug use, or combat action can
also be a catalyst.
6. Being close to death. This can result in a spontaneous spiritual experience known as a
near-death experience.
5. There are life stages for people, right through to preparing for death, where psychological
work is intensified. Spontaneous spiritual experiences and spiritual emergencies are not
exclusive to adults; children and teenagers have been known to have them (Lucas, 2011). This
trigger is common in spiritual crisis as well.
There are a whole range of things that can act as catalyst for a spontaneous spiritual
experience, some not mentioned. It can be difficult to pinpoint the cause as there can be no
obvious or apparent trigger whatsoever, or a combination of several things. The area of cause
and effect deserves more research and is recommended at the end of this paper. However, it
should also be said that once in the spiritual emergency, 
transformation is far more important than the external triggers (Grof, 1990).
1.3 Key Features of a Spiritual Emergency
A person experiencing a spiritual emergency may or may not be able to articulate what is
happening to them. However, there are certain frames of reference and behaviors that may
indicate a person is experiencing, or has experienced, a spiritual emergency. Here are key

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features that can be visible to those who are looking (Grof & Grof, 1990; Lucas, 2011;
Nightingale, 2007; Lukoff, 2007).
1.

The intensity of the experience consumes the whole being.  entire frame

of reference to life and their personal existence is affected. It involves the physical and

with new eyes.
2.

Impossible to cope at an everyday level. Two categories of experience are possible

and a person can experience both at different times. First, the person can remain in the
heightened state brought about by the spiritual experience. This inhibits, or reduces, the
desire to do the things once done at an everyday level. Two, it becomes impossible for the
person to cope with everyday duties by the sheer fear, stress and confusion brought about by
the comparison of what was experienced and what life used to be seen as. The difference is
so drastic that it immediately creates the impossibility to cope with normal everyday duties.
3.

The inner world takes over and blurs confusingly with the outer world. The qualities

of the spiritual experience usually remain strong after the experience. It can drive the primary
mode of thinking, processing and functioning. There is an apparent conflict between the
d
by the individual but almost always immediately seen by others.
4.

Have unusual physical pains and/or sensations, finding it hard to sleep.

5.

Experience a rollercoaster of powerful emotions. Feelings of unbound love,

sensitivity to the suffering of the world and of compassion are all common. Such strong

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feelings of love often go hand in hand with feelings of total calm and peace. Whilst these are
obviously positive, what can be difficult to cope with is flipping from such states into, for
example, strong feelings of fear. Fear is by far the most common emotion felt during spiritual
emergency. It can range from anxiety, dread or panic to abject terror. The fear is usually
entered because of the contradiction between the experience and the previous known reality.
When a person is catapulted into spiritual emergency it is as if they have no choice and no
preparation.
6.

A sense of everything is falling away, including the sense of self in an ego-death.

Perhaps the most compelling themes in spiritual emergency are the universal theme of death
and rebirth. The process of psychological death and rebirth can be mirrored in fears as well as
peace and tranquility. There often is realization of no-self, (albeit usually temporary). This
can be a terrifying process for the ego. As Grof (1990) 
that one is or was 
naked, with nothing but the core of his or her being/
who has no spiritual practice or religion in which to couch this experience.
7.

There may be a new feeling of large identity; for example believing oneself as Christ

or any other figure or symbol of significant spiritual identity. A person can believe their
identity is so large as to believe they are everything. There can be a loss of sensing
boundaries, where one stops and another begins.
8.

Thinking can become confused as the rational mind desperately tries to make sense

of what is going on. This is a fearful experience. The person will use past memory and

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current observation of how the world operates and yet the spiritual experience seems to
point elsewhere for truth of reality.
9.

Symbolism and mythological themes become very meaningful.

10.

Meaningful coincidences, (synchronicity), become more apparent.

11.

Visions or flashes in the minds eye. Visions and images can seem like scenes from a

film. They may relate to the current life of the person, a possible past life or even be images
:ting through a

that is not their own.
12.

Experience sudden strong energies in the body that last more than a few seconds.

dlife force energy spontaneously being released, a


powerful inrush of spiritual energies, or even just the overt sensation of the body as vibrating
energy.
1.4 Differentiation and Similarities of Spiritual Emergency & Psychosis
A frequently asked question is: t^
aW (Lukoff,
2007). In the West, we live in such a materially and medically orientated culture that it is
sometimes very difficult to step outside of these paradigms and the parameters usually blind
us and bind us. When we do so, voluntarily or involuntarily, we have no positive images or
support to reinforce our journey, nor any routes or maps for our process. We thus resort to
of a person being seen as either sick, mentally ill, or just crazy.

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From that assessment it ere is a need to separate ourselves from such
people and/or exclude them. We may even feel the need to protect ourselves from them or
even protect them from themselves (Young, 2010).
People who have undergone spiritual experiences that involve visions and transcended
states of consciousness have, in ancient culture as well as still in parts of the eastern world,
been esteemed and enjoyed privileged status as shamans, prophets, or saints. However, in
contemporary Western society, experiences such as seeing visions, hearing voices, or
becoming one with all that is are viewed as delusions and hallucinations, symptoms of a
psychotic disorder (Lukoff, 2007). This is in part by lack of education and understanding of the
depth and width of spirituality in human nature. But it is also because the surface of spiritual
emergency can look very similar to psychosis.
If a professional feels it appropriate to differentiate, then it is best to become
educated in both areas of psychosis and spirituality. Another option is to create a team effort
between persons experienced and trained in psychosis and persons experienced and trained
in spirituality. Reading a book or two on a topic is not enough to appropriately discern human
behavior and experience in the other field. This can never be said enough chaplains are not
psycho-therapists. We need to stay focused and trained on the skills necessary to do
chaplaincy, and do it well and maybe visa versa for psychiatrists.

Some believe there should be an attempt to clearly define differences between


spiritual emergency and psychosis and others believe no line should be drawn. Can both be
& This group tends to lean into the subject of spiritual

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emergency from the lens of the medical model. From that point of view, especially in the
West, its probably a good thing to differentiate. Historically there has been a lack of
spirituality and spiritual experiences taken into account in medical diagnosis and therapeutic
interventions (Bragdon, 1990; Grof, 1990; Koenig, 2007; Lucas, 2007; Lukoff 1998 & 2007)/
only been since the published work of Stan Grof that attention of spirituality was being drawn
into the psychiatric medical model. Those who are advocating for a differentiation from the
spiritual issue and psychosis believe that distinguishing between religious, spiritual or
transpersonal experiences and psychopathology requires a thorough understanding of what
characterizes spiritual emergence and spiritual emergencies (Bragdon, 1993; Grof & Grof,
1992; Lukoff, 1998).
The task of differentiation between symptoms of mental distress and those of spiritual
emergency is phenomenally complex. The reality is that very often psychotic-type elements
go hand in hand with the spiritual emergency and the experience is far more likely to be a
question of both for a period of time. For that reason, Lukoff et al. (1998) noted that
discernment is difficult but necessary by stating Making the differential diagnosis between
spiritual emergencies and psychopathology can be difficult because the unusual experiences,
behaviors and visual, auditory, olfactory or kinesthetic perceptions characteristic of spiritual
emergencies can appear as the symptoms of mental disorders: delusions, loosening of
associations, marking illogical thinking, or grossly disorganized behavior (p. 39). Actually
criteria for making the differential diagnosis between spiritual experiences and spiritual
emergencies and that of mental disorders have been proposed by (Agosin, 1992; Grof and
Grof 1989; & Lukoff, 1985). This information is highly valuable but will not be discussed
further in Part One of this project. Differentiation criteria will be in Part Two along with how a

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Spiritual Assessment can be used to differentiate and how that information can be shared
between professions.
Diagnostic and Statistical Manual (DSM)
The DSM-IV is authored by the American Psychiatric Association (1994) and is
considered the bible in the mental health field. It lists the characteristics and criteria in which
an individual can be diagnosed with a mental disorder. The DSM operates as a psychological
mirror of the society in which it develops.
d^DsKdD
Focus of Clinical Attention,include known characteristic and criteria that have been shown to
fall outside of a mental disorder and can be confused with actual mental diagnoses (APA,
1994). The V codes include behaviors and thoughts exhibited that are 
when placed in context and not to be evaluated as pathology (Evrard & Le Malefan,
2010). As of 1994, one V code is Religious or Spiritual Problem (Code V62.89). It was created
by the pressed arguments of proponents of Transpersonal Psychology and has its roots in
concerns about the misdiagnosis and treatment of spiritual emergencies (Lukoff, Lu, & Turner,
1992; Lukoff et al. (1998).
David Lukoff, a psychotherapist, appears to have been the main torchbearer for
several aspects that contributed to the Religious or Spiritual Problem V code by highlighting
areas that begged attention at the time. These included gaps in training for a psycho-spiritual
assessment competency, a void in the medical literature regarding psycho-spiritual issues, and
the lack of initiative by mainstream psychology to fill such omissions. However, the American
Psychiatric Association didnt incorporate all that was proposed. The inclusion however small,

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marked the acknowledgment that distressing religious and spiritual experiences occur as non-
pathological problems (Lukoff, 2007).
What did get included are examples of distressing experiences that involve loss or
questioning of faith, problems associated with conversion to a new faith, or questioning of
other spiritual values which may not necessarily be related to an organized church or religious
institution (APA, 1994). This DSM Section V62.89 is used in the VA Hospital system when
logging chaplain patient visits. More and more, religious and spiritual issues are being
brought into view in health care systems as a whole.
At the beginning of this section, this author mentioned there are some folks who
believe no line should be drawn to differentiate between spiritual emergency and psychosis.
This group leans into the subject from a holistic premise of human experience; saying we are
better off viewing all psychosis as an attempt to progress through higher levels of
developmental stages. One primary reason for this point of view is the process of spiritual
emergency and spiritual emergence is neither linear, nor clear cut (Lucas, 2011). Not
everyone moves through to spiritual emergence in a certain period of time, or in a certain
sequence, nor do the all look the same. In Part Two of this project, this author will discuss the
probability of both views being beneficial. Keeping both views open for consideration on the
part of the Interdisciplinary Team will offer more opportunity for the patients well being.
Otherwise, one of two major diagnostic errors can be made. One is reductionism - to fail to
recognize a spiritual emergency and reduce it to pure pathology. The other is elevationism - to
overlook a pathological process such as schizophrenia and elevate it to a spiritual emergency.
The task can be complicated in which both mystical and pathological experiences coexist
(Lukoff, 1985).

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This section will end with a quote by Karl Menninger, often recognized as a founder of
American Psychiatry^
/d
truth that deserves attention^

Spiritual Emergency 25
SECTION 2:

UNFORTUNATE DETOURS

2.1 Dangers within the Spiritual Emergency


d
enal potential for psychological
and spiritual growth but also the potential dangers that should not to be underestimated. If we
realize for a moment, a spontaneous spiritual experience and a spiritual emergency can happen
to a person who has the average well together and structured life but with no existing spiritual
path or community in which to turn and receive some kind of positive support. This leaves a
person out in the community, most likely in an altered state and no resources for proper
assistance.
In Kaia Nighti
reported having a spiritual practice. When the key features in Chapter One are looked at
seriously, we can see the high risk of potential dangers. For example, when this author
attempted to drive a car, a previous every day event, there was such an overwhelming lack of
energetic boundaries that when the cars were moving fast, it felt as if they were moving
through this being instead of outside and nearby. It was so overwhelming and confusing that
the ability to discern what was important (like stop signs, stop lights and lane changing) was
blurred with the overwhelming rush of energies coming in all directions. This is an example of
number 1, 3, 8, and 12 in Section 1.3 Key Features of Spiritual Emergencies. Another example is
from Peter Chadwick (Clarke, 2010), a psychologist who had a spiritual emergency and found
himself lying on the ground in front of an oncoming bus. A person can become so out of touch

Spiritual Emergency 26

Catherine Lucas (2011) gives many examples of dangers, two involving unfortunate death.
One of her examples of unfortunate death involves a 17-year old who had been seen by
others in his life hspontaneous spiritual experience and
entering spiritual emergency he himself phoned the police for help. He was handcuffed and
taken to a mental health hospital for evaluation and family was kept from him. After 2 days his
rights were read to him and told he still could ,z
/,
found in an open field were he had sustained fatal head wounds from bashing his head against
a discarded gas canister. This is not over dramatic. This author has clear memory of sitting in

Somehow, hoping that by shaking up the brain it would magically make the old familiar safe
reality come back. This is the sometimes fear based frantic state a person finds themselves in.
Another example of this involves a woman who couldnt understand her situation and
find help. She was at a loss with the immediate energetic and perceptual shift that
within a couple months of reporting the experience and losing her job she shot first her son and
then herself. The combination of lacking a fear of death and the fear of  is a
dangerous combination.
Here are some less severe dangers, but dangers nonetheless. Not being able to function
at an everyday level when going through spiritual emergency has some very tangible
consequences. Someone may lose their job or even give it up. In Nighti
30% had to modify their work situation. This, for most people, has a financial component that

Spiritual Emergency 27
will affect many other aspects. This can happen because the crisis itself drags on over years or
because the struggle to integrate back into everyday reality is an arduous process. This author
found all of the above to be true.
Isolation is another danger. A person may become estranged from family and friends
who understand what going on. It can be all too easy in a spiritual emergency to feel very
alone with the experience, especially logical
level. Often its only afterwards that people discover others have been through it too (Peteet et
al., 2011).
Being seen as mentally ill and a danger to themselves can be the beginning of a dangerous
/
treated with temporary small doses of medication but s also unfortunately common for
people going through spiritual emergency to end up on psychiatric wards under strong
psychotic medication (Lucas, 2011; Grof 1990; Lukoff 2007; Clark 2010). Even during the phase
 to have the spiritual aspect of the experience
honored and not overshadowed by the interpretation given by the average western medical
model (Lucas 2011; Lukoff 2007; Grof 1990; Clark 2010; Peteet et al., 2011). Most everyone in a
spiritual emergency is in a sensitive state in many ways and a hospital psychiatric ward is not at
all the best place for them. It can even be dangerous, as seen in the example above. But
because a person maof their display
of psychotic-type elements, being taken to a mental hospital may not be avoidable. Since
police officers 
apons, taken for a ride in

Spiritual Emergency 28
the back of a police car, spend time at a police station, and then be transported to a mental
hospital for a 72-hour evaluation. Having made this type of arrest many times, and now having
had the spiritual emergency experience it is fare to say that it can be damaging in ways
unimaginable.
2.2 Getting Stuck
A person can get stuck in different phases of the process of a spiritual experience,
spiritual emergency and/or spiritual emergencet
 permitting the healthy spiritual growth to emerge. A conclusion is drawn by the
individual about the experience and f to transition into spiritual
emergence. Some come to this conclusion by themselves and others by being told then
believing it. In Part Two of this Research Paper, this author will investigate the notion as to
whether a chaplain being able to identify these areas could be helpful, and if so how and why.
Keep in mind that even though the spiritual emergency may have subsided, the person is stuck.
Here are three examples of how this can happen:
Being mentally diagnosed and believing it. In the west, the Mental Health System is a
strong structure that operates in the average Americans mental continuum. The danger is,
however, many mental health processionals know about spiritual emergency nor have
received training in spirituality components of growth and crisis. Fukuyama and Sevig (1999)
Because psychologists are steeped in Western scientific rationalism, these experiences
are difficult to explain since they are outside the five senses and logic, and traditionally have
been relegated to the category of mental illness Because of the psychotic-type
elements, they will tend to pathologize the entire process as mental illness. Lukoff (2007)

Spiritual Emergency 29
states /(p 24). Lucas (2011) states from her
experienceThe spiritual dimension gets completely overshadowed by the interpretation given
/
alternative framework with which to understand what is happening, they feel the only answer is
to buy in to the pathologizing perspective.
Podvoll, in his book The Seduction of Madness (Padvoll, 1990), speaks about the
and
discipline required to overcome these symptoms in order to recover fully. He believes the
triggers to that (psychotic) state must be reviewed as the subtle stirrings instead of diagnosing
based on symptoms alone. Failure to do so drives one deeper into madness.
Some of the Western mental health interpretations of spiritual emergency can be: (1)
. This is often considered to be a classic symptom of
psychosis (Bragdon, 1990; Clarke, 2010; Peteet et al., 2011). This may be the medical models
interpretation when a person has had (and/or may be continuing to have), an experience of
seeing or being God, Jesus, Mary, Buddha, the Pulse of Humanity, etc... (2) Spiritual visions are
 (Lukoff, 2007). (3) Spiritual emergency can also look like
W) Thinking can become confused as the rational
mind desperately tries to make sense of what is going on.
So the difficulty with some of the features of spiritual emergency is they can easily look
like psychosis. When it seen this way by a convincing doctor or a loved one, coupled with the
individual being so desperate for answers, the person may just believe it, and in turn, begin

Spiritual Emergency 30
living it as truth. Again, chaplains are not psychiatrist and cannot say whether a diagnosis is or
However, they can assist with the spiritual and religious expertise they have.
(2) Spiritual by-pass. When a person has experienced a significant spiritual experience
there can often be a temptation to try and move quickly from early levels or stages of
development and integration to more advanced ones (Whitfield, 2003). The reasoning egoic
mind begins rationalizing that because the experience may have provided deep insights into
creation and/or humanity, or provided an experience of God, or a sense/taste of clear vision,
. This is a trap for active spiritual
practitioners and non-practitioners alike. In the words of Ken Wilber (1998), 
individual nonetheless begins life at the archaic, then the magic, then the mythic, before (and if)
 There are important steps in spiritual development that no one gets
to bi-pass, regardless of a profound spiritual experience.
(3) Fear, Suppressing and Faking it. This section comes 
experience and hopes that future research will be done in this area. The continual combined
state of trying to pretend nothing has happened, attempting to suppress the visible effects and
thoughts, and faking sanity in order to appear sane all coming from the edgy state of fear of
falling into the truth of being mentally ill - keeps the state of spiritual emergency alive like a
ticking bomb. Living in this state for very long is dangerous to the individuals psychological and
physical well being. By not allowing the full process of the spiritual emergency an individual is
creating Post Traumatic Stress for themselves. Integration of the spontaneous spiritual
experience and allowing the spiritual emergency, no matter how scary it seems, is most
likely needed for a healthy functioning system to be restored.

Spiritual Emergency 31
eatures of the spontaneous spiritual experience will
continue to manifest in the psyche and will keep the feeling alive that a psychotic break is right
around the corner. This can create a problem with the central nervous system just as any high
level of continued stress. There is usually shame and guilt hidden behind the act of hiding.
This deep sense of hiding can create a 
to people and events becomes deadened; yet simultaneously there is an increased internal
arousal that can create anxiety and/or panic attacks. The continuous effort to numb can
exacerbate any alcohol or drug tendencies.

SECTION 3:
3.1

Spiritual Emergency 32
NOT ALWAYS EASY TO EMERGE - BUT WORTH IT

Spiritual Emergence Introduction


If there via

spiritual emergence. But what about those who have a spontaneous spiritual experience with
no previous spiritual life and find themselves in a spiritual emergency? Spiritual emergence
then becomes the journey of healing. Stan and Cristina Grof (1991), define spiritual emergence
The gradual unfolding movement of an individual to a more expanded way of being that
involves enhanced emotional and psychosomatic health, greater freedom of personal choices,
and a sense of deeper connection with other people, nature, and the cosmos
As Lukoff, >dIn spiritual emergence
emergency there
is significant abrupt disruption in psychological, social, and occupational functioning (p. 38).
Catherine Lucas (2011) states: 
gradual, and even graceful. Whether it turns into a spiritual emergency depends on its
intensityp. 23).
For those entering the emergence process from a similar place as spiritual emergency
there have been names given positive d 
 (Dabrowski, 1964; Ellenberger, 1970; Flach, 1988; Pelleteir
&Garfield, 1976; Perry, 1986). Spiritual emergence can be seen as a normal maturational
process; and it happens to ordinary people all over the planet through normal processes like
falling in love, being hurt, having babies, working, burying parents, etc... Most often, when

Spiritual Emergency 33
s
recognized. However, a finger needs to point to this normal, healthy development so that
people who are going through some of the more extreme forms of it, can allow it to be put into
a normal context, and not be treated as aberrant or abnormal (Young, 2010).
Part Two of this research project will dive fully into the aspects of spiritual emergence
and the distinctions between spiritual emergency and spiritual emergence (Grof, 1990). This
introduction to spiritual emergence is provided in order to point in the direction the research
project will move.

Spiritual Emergency 34
SECTION 4:
4.1

CONCLUSIONS ON PART ONE

Part One Final Comments & Contributions


/and lots of work to unwrap and unpack the existing literature in and

around spiritual emergency. Many days were spent absorbed in one book after another. This
paper was initially meant to contain all elements of Part One and Part Two. However, once
certain information was discovered, or not discovered, it became clear this endeavor deserved
more time and careful research. This paper appears to be the first contribution to professional
chaplaincy regarding spiritual emergency. Its the hopes of this author that it not only stirs
chaplaincy interest in spiritual emergency but also affords the field to look deeper into
education on spiritual development and to be more familiar with theories as well as the varies
spiritual and religious teachings that speak to the path of spiritual development. As chaplains
serve more and more in pluralistic settings can it be serving to be familiar with many paths and
understandings of spiritual development? Since critical stages and phases of spiritual
emergence come to those not previously on a spiritual path, is it helpful for professional
chaplains to be able to identify and recognize signs and symptoms of various stages? Not to
diagnose folks or to get caught in the categorization of spirituality, but to be knowledgeable.

4.2 Limitations and Suggestions


Limitation #1: ts some empirical data on spontaneous spiritual experience and
spiritual emergency there is little qualitative and quantitative research. The following
suggestions are made with these fields in mind: neuroscience, consciousness studies, spiritual
& religious studies, psychology & developmental studies.

Spiritual Emergency 35
Suggestion 1: Further research into what causes someone to catapult into a
spontaneous spiritual experience out of the blue. Research shows this is happening
more frequently.
Suggestion 2: Further research into why profound stress and trauma can result in a
spontaneous spiritual experience. Neuroscience research in this field would be
welcomed.
Suggestion 3: Research on similarities between Post Traumatic Stress (PTSD), and
effects of long periods of spiritual emergency. Is it possible that some folks diagnosed
with significant PTSD, especially in the military during war times, have experienced a
spontaneous spiritual experience and spiritual emergency?
Suggestion 4: Correlation research between resiliency and spiritual emergence post
spiritual emergency. Are there personal characteristics that have some emerge and
others get stuck.
Suggestion 5: Survey experienced professionals in the field of spiritual emergency to
gain insight into professional chaplaincy assistance.
Suggestion 6: Part Two of this research project (see Section Six below).

Limitation #2: There is little differentiation literature on spiritual crisis and spiritual
emergency.

Suggestion 1: There is a distinction between these two experiences how they come
about, what they look like and how assistance is provided. A good paper showing this
could be helpful for those working with populations that experience such.

Spiritual Emergency 36
SECTION 5:

INTRODUCTION TO PART TWO

5.1 Purpose
The purpose of Part Two of this research project is to continue looking through the eyes of
professional chaplains with regards to the subject of spiritual emergency. Attention is turned to
a process of spiritual development and the best ways of assisting the process.

5.2 Review of Subjects
Part Two shifts the focus to possible positive outcomes of spiritual emergency, reframing the
experiencing into growth potential, and discovering whether there a role for chaplains in
identifying and assisting. Existing Personal Development and Spiritual Development Theories
will be reviewed that make room for spontaneous spiritual experiences and spiritual
emergencies as advancement to personal and spiritual growth. This will be done by reviewing
the works of James Fowler, William James, Carl Jung, Kazimierz Dabrowski, Ken Wilber and Stan
& Cristina Grof. Religious and spiritual teaching texts of Christianity, Buddhism, Judaism,
Hinduism, and Shamanism will be reviewed for insights.

Many items will be taken into account when considering the role of the chaplain. First,

there will be a review of current application treatments being used in situations of spiritual
emergency as well proposed treatments. Questions of effectiveness and appropriateness for
professional chaplaincy will be discussed. Second, the role, duties, and expectations of a
chaplain will be reviewed. Since this appears to be the first time this information has been
brought to chaplaincy, there will be a research component so chaplains, chaplain candidates,
CPE supervisors, directors and chaplaincy program administrators can provide feedback in
interview and survey format. The thrust of the research component will afford the questions:

Spiritual Emergency 37
(1) Should chaplains be educated in the areas of (a) spontaneous spiritual experiences (b)
spiritual emergency (c) the spiritual emergence process and developmental theories that
t
,
and religious community resources for the individual.

Other hopeful items to be covered are: (1) Any found research in relation to stress and

trauma as related to spontaneous spiritual experiences; and (2) A comparison of current Post
Traumatic Stress symptoms to those who experienced 
emergency described in Part One.

It is the hopes of this author that by bringing this information to chaplaincy awareness

something good comes to the service of chaplaincy. It is unknown as to what part or parts will
take seed, but that a contribution is made and the populations served will benefit.

Spiritual Emergency 38
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References

Spiritual Emergency 43
RESOURCES:

1.

In Case of Spiritual Emergency: Moving Successfully Through Your Awakening. Author:

Catherine Lucas, Published: 2011.


2.

First Contacts With People In Crisis & Spiritual Emergencies. Author: C. Young Published:

2010. http://www.courtenayyoung.co.uk/courtenay/books/HANDBOOK_First_Contacts.pdf
3. Documentary Film: Spiritual Emergency, by Kaia Nightingale.
http://www.cultureunplugged.com/documentary/watch-online/play/8002/Spiritual-Emergency
4. Spiritual Competency Online resources by David Lukoff: www.spiritualcompetency.com
5. Spiritual Crisis Network. www.spiritualcrisisnetwork.org.uk

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