Religious or Spiritual Problem is a new diagnostic category (Code V62.89) in the 1994 Diagnostic and Statistical Manual of Mental Disorders. Although the acceptance of this new category was based on a proposal documenting the extensive literature on the frequent occurrence of religious and spiritual issues in clinical practice, the impetus for the proposal came from transpersonal clinicians whose initial focus was on spiritual emergencies-forms of distress associated with spiritual practices and experiences. The proposal grew out of the work of the Spiritual Emergence Network to increase the competence of mental health professionals in sensitivity to such spiritual issues. This article describes the rationale for this new category, the history of the proposal, transpersonal perspectives on spiritual emergency, types of religious and spiritual problems, differential diagnostic issues, psychotherapeutic approaches, and the likely increase in number of persons seeking therapy for spiritual problems. It also presents the preliminary findings from a database of religious and spiritual problems.
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Entheogens in the Study of Religious Experiences: Current Status
This article addresses the potential significance of archetypal and mystical experiences sometimes reported when entheogens are employed in supportive, legal research contexts. This area of research, which has been difficult to pursue in recent decades due to Federal legislation and concerns about drug-abuse, is presented as a frontier in the psychology of religious experience that could prove to have profound implications for advancing our understanding of spiritual dimensions of consciousness. Consideration is given to how the action of entheogens may be understood, the question of experiential validity, the apparent universality of both archetypal and mystical experiences, and initial theological reflections.
Here and Now: Discovering the Sacred With Entheogens
Renewed research with entheogens (psychedelic substances) has been able to facilitate the occurrence of mystical forms of consciousness in healthy volunteers with a high degree of reliability. This article explores the potential significance of this development for religious scholars, especially those interested in the study of mysticism. The definition of “mystical consciousness” employed in this research is presented and differentiated from visionary/archetypal and other types of alternative mental states. The ways in which entheogens may be employed with skill and maximum safety are discussed. Implications for clarifying confusion in the study of mysticism are considered, along with suggestions for future religious research on this frontier of knowledge.
The making of a shaman: Calling, training, and culmination
Shamanism and especially the psychological health of shamans remain topics of considerable confusion. This article, therefore, examines the shamanic training process from a specifically psychological perspective. Much in this ancient tradition that formerly appeared arcane, nonsensical, or pathological is found to be understandable in psychological terms. The initial shamanic crisis is seen to be a culture-specific form of developmental crisis rather than being evidence of severe psychopathology. Commonalities are noted between certain shamanic training experiences and those of other religious traditions and various psychotherapies. Psychologically effective shamanic techniques are distinguished from merely superstitious practices and several shamanic techniques are seen to foreshadow ones now found in contemporary psychotherapies.
Bwiti: An Ethnography of the Religious Imagination in Africa
We cannot, the author argues, adequately understand the religious imagination without knowing the historical, social, and cultural matrices from which it arises. Accordingly, his book explores the Fang culture of Gabon as a set of contexts from which emerges the Bwiti religion. In addition to experience with missionary Christianity, Bwiti uses a great reservoir of images and ideas from its own past. Professor Fernandez analyszes how they are recreated into a compelling religious universe, an equatorial microcosm. Part I, a detailed ethnographic account of Fang culture after colonial encounter, addresses the attendant problems. The author discusses the European influence on the self-concept of the Fang, family life and kinship, and political and economic relationships. Part II analyzes in greater detail the religious implications of European administration and missionary efforts. In Part III the author shows how the malaise and increasing isolation of part of Fang culture achieve some assuagement of the Bwiti religion, which seeks a reconciliation of the past and present. James W. Fernandez is Professor of Anthropology at Princeton University and author of many studies in this discipline.
Originally published in 1982.
Psychedelics As Catalysts of Insight-Oriented Psychotherapy
HERE is some evidence that the psychotherapeutic process can be enhanced by the use of drugs that invite self-disclosure and self-exploration. Such drugs, called psychedelic (meaning “mind-manifesting”) might help to fortify the therapeutic alliance and facilitate abreaction, catharsis, understanding, acceptance, and forgiveness. One drug that may prove uniquely valuable for these purposes is the psychedelic amphetamine MDMA.
Foreward: The Quest for Instant Satori”
In the course of twenty-two volumes of ETC., the present is the fifth special issue. Like our previous special issues, it is an attempt to examine a topic of current scientific or theoretical interest from the point of view of general semantics.
Naturalizing Psychedelic Spirituality
A pressing philosophical problem is how to respond to the existential, anxiety and disenchantment resulting from a naturalistic worldview that eschews transcendent foundations for meaning and value. This problem is becoming more urgent as the popularization of neuroscientific findings renders a disenchanted conception of human beings ever more vivid, compelling, and widespread. I argue that the study of transformative experiences occasioned by classic psychedelic drugs such as lysergic acid diethylamide and psilocybin may reveal the nature of a viable practical solution to this problem. Despite the apparent centrality of nonnaturalistic metaphysical apprehensions to psychedelic transformation, findings from psychedelic research suggest that key elements of psychedelic or “entheogenic” spirituality are consistent with naturalism. These include disruption to neurocognitive mechanisms underpinning the sense of self, and consequent experiences of self-transcendence and of the decoupling of attention from personal concerns. This liberation of attention can result in the availability of broader perspectives and the development of wonder and appreciation for life.
Entheogenesis: Toward An Expanded Worldview for Our Time
Whereas the terminology of psychedelics has acquired spurious cultural associations of “tripping,” the historically primal concept of consciousness expansion has two advantages. One, it connects psychedelic drugs with other modes of consciousness expansion, such as meditation and creative visioning; and two, it suggests contrasting comparison with the consciousness contraction involved in concentration and focus. Both expansions and contractions can be observed at the level of an individual’s states of consciousness and also at the level of the shared worldview of society. Contemporary world culture is moving toward an expanded worldview that recognizes both the material and the spiritual dimensions of our existence.
Psychedelics and connectedness
Psychedelic drugs are creating ripples in psychiatry as evidence accumulates of their therapeutic potential. An important question remains unresolved however: how are psychedelics effective? We propose that a sense of connectedness is key, provide some preliminary evidence to support this, and suggest a roadmap for testing it further.