Approaching the Invisible

In modern times, Western philosophy eschews any metaphysical or occult references to invisible reality as being culturally obsolete. Modern culture now privileges language that reflects our unshakeable allegiance to materialism in which the things of the world no longer have any depth of meaning. This chapter compares two modern cultural approaches to invisible reality emerging in the late 20th century in response to the growing world-wide crisis of meaninglessness. The first approach gathers many different methodologies under the umbrella term The New Materialism. The second approach focusses on initiatory experiences once known as Spiritual Emergency. Both approaches are moving us towards a new understanding of matter, based on the reality of the invisible. Throughout the chapter, the author will italicise words such as “invisible,” “life,” “alive,” “alien,” “ether,” “spatial,” “virtual,” “fluid,” and “absence” in order to refer to a new kind of fluid, living, invisible matter that we are bringing to language in modern times.

Spiritual Emergency

Mindfulness meditation has been proven efficient in treating many physical and psychological disorders. Mindfulness meditation techniques are also subjected to specific indications and contraindications. Scanning of gross body, thoughts, emotions, and memories are the essential components of any form of meditation. During those scannings, some unwanted memories and some unusual experiences are very much apparent. There are many energy points in the gross human body, which are correspondent to the endocrine system of the human body, known as Kundalini or Chakra. During meditation, those chakras are stimulated, and hidden energy is exploded; increased psychomotor activities manifest in the behaviors of the person. This behavioral manifestation is called a spiritual emergency. Professionals often confused this behavioral manifestation with psychotic illness. A spiritual emergency requires specific therapeutic management. Against this backdrop, this chapter attempts a review of research articles on spiritual emergencies and therapeutic guidelines to handle them in clinical settings.

The Psychology and Parapsychology of Spiritual Emergency

A defining aspect of Spiritual Emergency (SE) is ‘psychic opening’ which may predict psi performance. This study tested paranormal (psi) performance of individuals who have or have had experiences of spiritual emergency (i.e., ‘SE-Experients’), and compared their performance against controls. The study also assessed psychological aspects of SE to differentiate it from psychosis and other proposed psi-inhibitive symptoms—namely, alogia (i.e., poverty of speech), depression, anxiety, and stress. Two groups of participants were formed: controls (mainly Psychology students) and SE-Experients. Participants either completed the study on computer in the laboratory or online. Questionnaires on spiritual emergency (which includes a subscale on psychic opening), positive symptoms of psychosis, alogia, spiritual identity, paranormal belief, mysticism, depression, anxiety, and stress, were administered to participants, who then completed the Imagery Cultivation (IC) picture-identification psi task, which uses a shamanic-like journeying protocol (Storm & Rock, 2009). The differences between controls and SE-experients on the psi measures, direct hitting (as a percent hit-rate) and mean rank scores, were not significant, but the sum-of-ranks difference was highly significant. Also, SE-experients had a marginally significant mean rank score. Direct hitting did not correlate significantly with any variable, except rank scores, which correlated significantly with psychic opening, spiritual identity, and paranormal belief, and marginally significantly with spiritual emergency. Direct hitting, rank scores, and SE did not correlate significantly with alogia, depression, anxiety, or stress, but the psychosis measure did correlate significantly with alogia, depression, anxiety, stress, and SE. The statistical evidence suggests some proportion of SE-experients experience psychic opening. While SE and psychosis overlap, only SE was predicted by spiritual identity, extrovertive mysticism, and paranormal belief (but not alogia), whereas psychosis was predicted by alogia only.

To the Question about Pathological Religiosity in the Context of Clinical Psychiatry

Background: Despite a large number of studies devoted to religiosity and religious coping of patients with mental illness, many issues remain uncertain or contradictory.The aim of the review: to present the analysis of domestic and foreign scientific publications on the problem of the religious life of patients, differentiation of normal and pathological religiosity, peculiarities of religiosity in patients with delusion with religious content, religious coping.Materials and methods: using keywords “normal religiosity”, “pathological religiosity”, “religious delusion”, “spiritual emergency”, “religious coping” papers were selected and explored in MEDLINE/PubMed, Scopus, eLIBRARY, Google scholar, Cyberleninka databases from 1990 to 2020.Conclusion: most researchers found out positive effect of religiosity on mental health. Religious coping is great resource for rehabilitation of patients with schizophrenia and schizophrenia spectrum disorders. At the same time, studies devoted to the problems of the influence of religiosity on the formation of delusion with religious content, its prognostic value, demonstrate contradictory results, partly due to the bias of psychiatrists towards the religiosity of patients. It seems important to minimize existing contradictions in order to improve the quality of life for patients, and increase compliance in the course of further research.

Intimations of a Spiritual New Age: II. Wilhelm Reich as Transpersonal Psychologist. Part 2: The Futural Promise of Reich’s Naturalistic Bio-Energetic Spirituality

This is the second part of a consideration of the later Wilhelm Reich as anticipating a future planetary-wide “New Age” form of this-worldly spirituality in ways overlapping with figures from the same era of Western crisis from the 1930s through the 1950s, including Jung, Toynbee, Bergson, Heidegger, Teilhard de Chardin, and Simone Weil. Where the first part of this treatment of Reich as transpersonal psychologist traced his evolution from his bio-energetic psychotherapy to a Weberian this-worldly mysticism of a universal life energy, his cosmic orgone, with its attendant features of conflicted “spiritual emergency,” this second paper seeks to further develop some of its still largely unrealized implications. These include the relation of his later system to neo-shamanism; transpersonal psychologies of presence, Being-experience, and self actualization; essentializing reinterpretations of the historical Jesus; evolutionary continuities in contemporary consciousness studies; emergent system approaches in science; and the potential for a New Age planetary identity for humanity.