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spiritual emergency

August 30, 2019 by Cindy McGinley Leave a Comment

What is a Transpersonal Counselor?

(Or “Why I Chose a Transpersonal Theoretical Orientation“)

Green Lakes, October 2014 © Cindy L. McGinley

A Very Brief History of Transpersonal Psychology

            Transpersonal psychology is a term coined by Abraham Maslow, Stan Grof, Victor Frankl, and others in the late 1960s. “It is the field of psychology that integrates psychological concepts, theories, and methods with the subject matter and practices of the spiritual disciplines” (Davis, 2003). The root of the term “transpersonal” – or “beyond the personal” derives from the Greek word “persona,” or the masks that Greek actors wore to portray characters, so transpersonal literally means “beyond the mask” (Davis, 2003). According to the California Institute for Integral Studies, “a transpersonal approach appreciates all that a conventional psychology brings, but also gives weight to lived experience, intuition, and exceptional human experiences such as those associated with mysticism and spirituality” (2018).

Basic Philosophical Assumptions of the Theory

            The interests of transpersonal psychology “include spiritual experiences, mystical states of consciousness, mindfulness and meditative practices, shamanic states, ritual, the overlap of spiritual experiences with disturbed states such as psychosis and depression, interpersonal relationships, service, and encounters with the natural world” (Davis, 2003). Just as school psychology applies psychology in a school setting or health psychology applies psychology to medical or health care concerns, transpersonal psychology applies psychology to a specific range of concerns. It is not a religion or belief system, but rather, a field of scientific inquiry. “Overlaps between psychology and spirituality have been present in both psychology (e.g., William James, Jung, Maslow) and in the spiritual traditions (which have their own rich views of development, cognition, social interactions, emotional and behavioral suffering, and methods of healing)” (Davis, 2003).

            A fundamental concept in transpersonal psychology is the idea of non-duality, or “the recognition that each part (e.g., each person) is fundamentally and ultimately a part of the whole (the cosmos)” (Davis, 2003); that the mind is larger than it appears from our normal vantagepoint. In fact, transpersonal theory reaches into existential anxiety by reaching out into a bigger concept of existence. It confronts the existential alone-ness of human existence and addresses creating new meaning out of life from a soul perspective.

            “From this insight come two other central insights: the intrinsic health and basic goodness of the whole and each of its parts, and the validity of self-transcendence from the conditional and conditioned personality to a sense of identity which is deeper, broader, and more unified with the whole” (Davis, 2003). Lancaster expresses that “we gain something in our lives by recognizing that the larger dimension of mind extends beyond the personal” (Law, 2011). In other words, when we realize that we are part of something greater, or that we are connected to everything else, it changes our entire perspective of life and its meaning.

            “The focus of transpersonal psychology really concerns self-transformation, working to achieve a more integrated and larger sense of self, and even a sense that it is not simply my Self that matters” (Lancaster, interview with Law, 2011).

            The hallmark of transpersonal psychology is that it embraces the diversity of spiritual traditions around the world, like Buddhism and other Eastern religions, Jewish mysticism, shamanism and other indigenous practices – religions and spirituality that are considered the spiritual wisdom traditions. It is an inclusive approach that values both diversity and unity.

The Role of the Transpersonal Counselor

            As with existential and humanistic therapies (since transpersonal therapy is considered to have evolved in large part from the humanistic work of American psychologist Abraham Maslow), the role of the counselor or therapist in transpersonal psychotherapy is to be genuine, congruent, and empathic, and to believe in the experiences and inner resources of the client. The counselor understands that the client is made of more than mind and body; that there exists another intangible part (that some might call a soul) that make up the whole person. The transpersonal counselor, then, is an expert in the treatment of the intangible part of the client. However, the transpersonal counselor sees counseling as both a service and an act of work on oneself. It is beneficial to the client, the counselor, and the whole of existence. A transpersonal counselor normally has a transcendent basis for professional service and is deeply caring and involved in the well-being of the client. There is very often a sense that their work is a contribution to the larger whole.

            A transpersonal counselor or therapist may draw from a variety of different religions and spiritual practices for tools and methods that can help the client explore various levels of consciousness and help the client learn to use their spirituality (their connection to something greater than themselves) to guide them through troubled times. The counselor understands how to integrate traditional spiritual rituals into modern psychology.

Main Therapeutic Goals of Transpersonal Counseling

            Like existential therapy, transpersonal therapy is an invitation to the client to live a fully authentic life and make choices based on their peak or transpersonal experiences that will help them become everything they are capable of being.

            The extended sense of the mind beyond the self is a common experience for many people. Yet it is only recently that mainstream psychology has begun to accept multicultural views of wellness and has therefore considered a biopsychosocial-spiritual model of wellness. Transpersonal counseling seeks to integrate peak experiences, transpersonal and mystical experiences, and spiritual emergencies as part of normal human existence. “As psychology (and our culture) wakes up to the reality of diversity and multicultural perspectives, transpersonal psychology has much to contribute” (Davis, 2003).

            Another goal of transpersonal counseling is to help the client find or restore meaning. Living a life of meaning is so important to people that they will go to almost any lengths to avoid a lack of meaning. It has been demonstrated that those who have a strong spiritual foundation seem to cope better with trauma than those who don’t have the comfort of such belief. The connection to something beyond the personal can help clients become more resilient and strong in the face of adversity.

            Self-transformation is the ultimate goal of transpersonal counseling. It seems clear that “clients increasingly find value in embracing some sort of spirituality” (Lancaster, interview by Law, 2011). A transpersonal approach is complimentary and inclusive and can be utilized in a variety of settings. Since it is not a specific set of beliefs or a religion but rather an orientation, it is compatible with most educational and psychological approaches.

Balance of Mind, Body, and Spirit

              Transpersonal counselors help the client explore the connection to the spiritual and transpersonal by using “meditation, guided visualization, hypnotherapy, dream work, art, music, journaling, mindfulness practices, and other techniques that can help the client create meaning in life” (Psychology Today, 2018). Other transpersonal techniques include shamanic healing, ritual/ceremony, gratitude practices, and immersion in the natural world. With the counselor’s guidance, the client can find inner strength and build upon it. Through these techniques and the helping relationship, the client is guided toward the expansion of inner strengths and resources to create a more balanced life, which in turn results in a healthier state of mind.

            Transpersonal psychology seeks to draw from the wisdom of each of the great spiritual traditions to answer and even go beyond the existential questions that address the human boundary situations of alone-ness, meaninglessness, responsibility, and death. The transpersonal field delves into stages of development and states of consciousness that take us beyond the individual into a greater whole. Wisdom from the great spiritual traditions can help clients understand their connection to all of life and the universe; in effect, finding that the answers to those existential questions are to be found in the balance of mind, body, and spirit.

© 2019 – Cindy L. McGinley. All rights reserved. No part of this publication may be reproduced, distributed, or transmitted in any form or by any means, including photocopying, recording, or other electronic or mechanical methods, without the prior written permission of the author, except in the case of brief quotations embodied in critical reviews and certain other noncommercial uses permitted by copyright law.

References:

California Institute of Integral Studies website (2018). Retrieved from https://www.ciis.edu/academics/graduate-programs/integral-and-transpersonal-psychology/about-the-program

Davis, J. V. (2003). An overview of transpersonal psychology. The Humanistic Psychologist, 31(2-3), 6-21.

Law, H. (2011). What are the striking parallels between cognitive neuroscience and spiritual traditions? Or why counseling psychologists should embrace transpersonal psychology. (An interview with Professor Les Lancaster.) Counseling Psychology Quarterly; Vol. 24, No. 4; December 2011, 331-339.

Psychology Today website (2018). Transpersonal therapy. Retrieved from https://www.psychologytoday.com/us/therapy-types/transpersonal-therapy

Filed Under: Uncategorized Tagged With: spiritual counseling, spiritual emergency, transpersonal counseling, transpersonal therapy

August 27, 2019 by Cindy McGinley Leave a Comment

A Transpersonal Approach to Existential Crisis: Shamanic Methods in Therapeutic Practice – Part 6

Soul Loss and Soul Retrieval

            As an unconventional psychospiritual intervention, shamanic healing has been reported to heal all kinds of grief and depression, even depression that has lived within the client for years. Soul retrieval is of special interest. Soul retrieval is a spiritual technique in which the shaman journeys on behalf of the client to the Spirit World to retrieve parts of the client’s soul or spirit that fled the person when a trauma occurred. When the shaman returns the essence of the client’s soul part to him or her, healing takes place. This sort of traumatic intervention has been performed for centuries in indigenous cultures the world over, and is reported very effective by those who have experienced it (Ingerman, 1991). The description of soul loss “shows remarkable similarities to what contemporary psychology calls ‘dissociation’…in that human beings can split off parts their psyche in response to trauma” (McKinnon, 2012, p. 189-190).

The Shamanic Journey

            “The ability to enter altered states appears to be a learnable skill,” and with practice becomes easier and easier. Indeed, shamans have developed a “technology of the sacred for modifying consciousness” (Scotton, 1996), which actually seems to be what the human brain is designed to do — easily enter altered states. We do it all the time: while driving, reading a book, watching television, or daydreaming. It is the human ability to enter an altered state of consciousness with ease that allows hypnotherapy to be so successful with most clients.

            The shamanic journey may be a mystery to some, but, as McKinnon relates, most “therapists are familiar with creative and guided visualization, and the shamanic journey begins as a visualization, but, in my experience and the experience of many clients, it leads us deeper and is more profound” (MacKinnon, 2012, p. 171). The client also journeys with spirit helpers, which are animal guides or other spirits. Very often the first journey a practitioner might recommend is a journey to meet a power animal or other helping spirit. We lead the brain through altered states through the use of percussion or repetitive sounds (usually drums and/or rattles) that encourage the theta state. The therapist could also use a simple trance induction to start the client off.

            Journeying can be used for so many things. It’s a way to tap into the personal unconscious to learn about “our task in this world, our shadows, our spiritual selves, our connection with our ancestors, our essence qualities, and so on” (McKinnon, 2012, p. 173). The client can journey to find something that needs to be released or let go of, retrieve soul parts, discover solutions to an issue, find a power animal, heal an emotional wounding…the list is endless.

            One caveat: the therapist should not teach journeying to a client with dissociative disorder, PTSD, or other severe trauma in the early stages of therapy. Care should be taken with a client diagnosed with bipolar disorder as well. These clients may not have a strong enough sense of Self to withstand the altered state of consciousness necessary to journey into what dream shaman Robert Moss terms “the imaginal realms.”

A Word About Dismemberment

            The client may experience a particularly powerful form of healing while on the shamanic journey, a healing event referred to as dismemberment. The person who journeys is taken apart in the Otherworld (sometimes down to the bone) by the helping spirits, and then re-membered, or put back together again. It is a sign of initiation and can be a profoundly healing experience.

            Interestingly enough, therapist and shamanic teacher Sandra Ingerman considers depression a rite of passage, an initiation into the shamanic mysteries that requires ego dissolution (also known as dismemberment), entering the void, finding illumination or the reconstruction of the self, and at last the re-emerging from the darkness transformed and stronger, having released old parts of our stories that no longer serve us (Simon, 2014, pp. 152-153). The person then becomes the “wounded healer,” her own wound making her more compassionate and empathic and able to better help those with a similar wound.

Conclusion

            Because of space constraints, this discussion only touched on some elements of shamanic practice and a few ways that shamanic methods could be integrated into transpersonal psychotherapy. Although shamanic practice may seem simple and straightforward on the surface, it takes many years of training to reach a level of mastery. As with any therapeutic modality, it is crucial that the therapist have more than a superficial understanding of shamanic practice before utilizing shamanism in the therapeutic relationship.

            While existentialism was born of the human boundary situations of aloneness, meaninglessness, responsibility, and death, transpersonal psychology seeks to draw from the wisdom of each of the great spiritual traditions to answer and even go beyond the existential questions. The transpersonal field delves into stages of development and states of consciousness that take us beyond the individual into a greater whole. Shamanism, as one of those great spiritual traditions, can help our clients understand their connection to all of life and the universe; in effect, finding that the answers to those existential questions are to be found in the balance of mind, body, and spirit. Shamanic methods can foster successful completion and integration of spiritual emergency, which can ultimately move the individual into a higher level of consciousness.

(Excerpt from “A Transpersonal Approach to Existential Crisis: Shamanic Methods in Therapeutic Practice” (graduate paper)
© 2016 – Cindy L. McGinley. All rights reserved. )

References:

Ingerman, S. (1991). Soul retrieval: Mending the fragmented self. New York, NY: HarperCollins.

MacKinnon, C. (2012). Shamanism and spirituality in therapeutic practice: An introduction. Philadelphia, PA: Singing Dragon.

Scotton, B. W., Chinen, A. B., & Battista, J. R. (1996). Textbook of transpersonal psychiatry and psychology. New York, NY: Basic Books.

Simon, T. (Ed.). (2015). Darkness before dawn: Redefining the journey through depression. Boulder, CO: Sounds True, Inc.

Filed Under: Uncategorized Tagged With: depression, existential crisis, PTSD, shaman, shamanic counseling, shamanic methods, spiritual emergency

August 5, 2019 by Cindy McGinley Leave a Comment

A Transpersonal Approach to Existential Crisis: Shamanic Methods in Therapeutic Practice – Part 3

(Part 1 is here if you need to catch up.)

Common Catalysts of Existential Crisis (cont’d)

Post-Traumatic Stress Disorder (PTSD)

            Post-Traumatic Stress Disorder is characterized by a cluster of symptoms following exposure to death, threat of death, or sexual violence which include intrusive distressing memories of the traumatic event, related distressing dreams, flashbacks, and dissociative reactions (DSM-5, 2013). But it can also be the result of compound stressors that build up over time, or repeated exposure to traumatic events with little relief, as in the case of spousal abuse or child abuse. While the label of Post-Traumatic Stress Disorder was developed in 1980 in response to the Vietnam war veterans (it was called shell shock or combat fatigue prior), it was also the result of the feminist movement on behalf of rape and domestic violence survivors. Some people also develop PTSD from living through the trauma of natural disasters such as Hurricane Katrina.

Incidentally, about 25% of people exposed to severe trauma will also develop substance-related problems, and there are high rates of relapse among women with PTSD in substance abuse treatment upon release (Van Wormer & Davis, 2018).

            With veterans, post-traumatic stress disorder is often the result of something going wrong in the post-war adjustment. Karl Schlotterbeck remarked that “our culture sends young people out to violate our basic moral values and then expects them to return home and adjust perfectly” (personal communication, April 17, 2012). There is insufficient reintegration into society, and often a lack of expressed spiritual values for them to fall back on. Young people returning from war have lost friends in sometimes gruesome ways, and it can be difficult to reconcile the act of war with religious beliefs or spiritual values. It can be difficult to find meaning in the death, destruction, and disregard for human life that is demonstrated in war. It should be noted here that meaning making can be destructive, and that negative meaning can be derived from traumatic experience as well. It is no wonder that so many soldiers return home with post-traumatic stress disorder, often as a direct result of traumatic bereavement. At least 1 in 6 veterans of the war in Iraq returned home with PTSD. Female soldiers, in addition to the trauma of war, sometimes seek help for rape trauma, having been attacked by fellow soldiers: 15%, according to Van Wormer & Davis (2018). Perhaps timely crisis intervention strategies and methods on the part of the armed services could prevent much post-war PTSD, as well as the utilization of integrated treatment specialists for co-occurring conditions such as PTSD and substance use disorder.

            In any event, PTSD is a real outcome of war for many soldiers who have seen combat, people who have witnessed or experienced traumatic events like 9/11, or someone who has been repeatedly exposed to violence or abuse of any kind. Psychospiritual intervention may be very helpful in ameliorating symptoms in this population, with shamanic methods especially recommended for the dissociative reactions, detachment, intrusive dreams, and uncontrollable feelings common to PTSD.

Depression

            Progressive therapists are starting to assert that depression is not a disease, but an indication that something is out of balance in one’s life. Depression may in fact be viewed as an existential crisis, a call to change one’s life circumstances. Depression is well-recognized as a condition that seems to be on the rise and can sometimes become chronic. In fact, James S. Gordon, MD observes that “depression is the defining disorder of our time” and “has become the most disabling of non-fatal conditions in the United States and around the world” (Gordon, 2008, p. 5). Indeed, “the prevalence of depression appears to have increased over the past three decades,” and Sarris, O’Neil, Coulson, Schweitzer, & Berk consider that certain factors of urban living are contributing to this rise, such as sedentary lifestyle, unhealthy diet, and chemical pollution, among other things (2014, p. 107).

            While antidepressant medications, cognitive-behavioral therapy, and interpersonal therapy are at the forefront of the evidence-based methods of treatment, there is growing evidence that an integrated approach is far more effective and long-lasting, if not curative, for depression (2014). “The time has come for a more integrated approach for depression, and an acknowledgment of the potential applicability of lifestyle modification” (Sarris et al, 2014, p. 120).

            There is some evidence that certain people are vulnerable to depression. If a child experiences insecure attachment, for instance, this may make them less resilient when risk factors (stressors) enter their lives. “Disruptions in early interactions with parents are indeed linked to a greater likelihood of experiencing depression” (Ingram, Atchley, & Segal, 2011, p. 103). That doesn’t mean it’s hopeless, however. Coping skills can be improved with training and effort, as well the development of a secure relationship later in life.

            Depression can also be a complicating factor of post-traumatic stress disorder.

            Current best practices for treatment of depression include antidepressant drugs, cognitive-behavioral therapy, and interpersonal therapy. Billions of dollars are spent for medically-prescribed antidepressants each year, which is understandable, as depression is a major cause for sick leave and work disability. And yet, it has been shown that medication isn’t the answer; more often, antidepressant drugs “seem to blunt emotions and to push people toward passivity” (Gordon, 2008, p. 20), rather than getting to the heart of the matter. It should be noted that in many studies, improvement was only partial, not complete, remission. Gordon goes on to say that the “actual benefits of antidepressant drugs are significantly less than is generally believed, and indeed, only slightly greater than placebo” (2008, p. 22). Evidence-based arguments have been made for a combination of antidepressants and cognitive-behavior therapy or interpersonal therapy; however, while cognitive-behavior therapy and interpersonal therapy have been positioned as first-line short-term treatments for depression, there is some criticism that these treatments are no more efficacious than any other therapeutic method (Parker & Fletcher, 2007, p. 352).

            In fact, it is the therapeutic alliance (the relationship between therapist and client) that “is one of the most frequently cited non-specific therapeutic factors contributing to successful psychotherapy” (Parker & Fletcher, 2007, p. 355). It is the feeling of being more than oneself and having a significant connection outside of oneself that is most healing. A shamanic counselor can help the client recognize that s/he is part of a larger whole, and not as alone in the world as Western culture may have led him/her to believe.

(Next time: Making Meaning Through Spirituality)

(Excerpt from “A Transpersonal Approach to Existential Crisis: Shamanic Methods in Therapeutic Practice” (graduate paper)
© 2016 – Cindy L. McGinley. All rights reserved. )

References:

American Psychiatric Association, (2013). Diagnostic and statistical manual of mental disorders (5th ed.). Arlington, VA: American Psychiatric Association.

Gordon, J. S. (2008). Unstuck: your guide to the seven-stage journey out of depression. London, England: Penguin Books Ltd.

Ingram, R. E., Atchley, R. A., & Segal, Z. V. (2011). Vulnerability to depression: From cognitive neuroscience to prevention and treatment. New York, NY: The Guilford Press.

Parker, G. & Fletcher, K. (2007). Treating depression with the evidence-based psychotherapies: A critique of the evidence. ACTA Psychiatrica Scandinavica 2007;115:352-359. DOI: 10.1111/j.1600-0447.2007.01007.x

Sarris, J., O’Neil, A., Coulson, C. E., Schweitzer, I., & Berk, M. (2014). Lifestyle medicine for depression. MBC Psychiatry 2014, 14: 107. DOI: 10.1186/1471-244X-14-107

Van Wormer, K. & Davis, D. R. (2018). Addiction treatment: A strengths perspective (4th edition). Boston, MA: Cengage Learning.

Part Four: Making Meaning through Spirituality; Shamanism and Shamanic Practice

Filed Under: Uncategorized Tagged With: depression, existential crisis, PTSD, shaman, shamanic counseling, shamanic methods, spiritual emergency

July 29, 2019 by Cindy McGinley Leave a Comment

A Transpersonal Approach to Existential Crisis: Shamanic Methods in Therapeutic Practice – Part 2

(In case you missed Part 1: A Brief Introduction to Existential Crisis )

Common Catalysts of Existential Crisis

Bereavement

            The loss of a loved one is often one of the most personal and difficult events an individual has to face. Losing that loved one traumatically, however, such as by murder, suicide, or accident, can compound the tragedy. Often referred to as complicated bereavement, it comes with additional symptoms and considerations, which can involve acute stress or even post-traumatic stress disorder. The sudden, traumatic end of the relationship often leaves survivors struggling to make meaning from the crisis event. If the survivor fails to find meaning or reconcile the death, this can lead to depression and despair, somatic complaints, and even premature death. Psychospiritual intervention on the part of the therapist can help clients experiencing traumatic bereavement eventually develop meaning from the crisis and, in this way, foster post-traumatic growth and transformation.

            Death of a loved one causes the survivor to have to adjust and develop a new paradigm for a future that suddenly doesn’t include the loved one. “In the wake of stressful events, the individual is confronted with powerful forces of change, and the life, as it was, becomes difficult to maintain” (Bray, 2010).

            Considered in a spiritual framework, “Traumatic events disrupt three metaphysical assumptions relevant to theological discourse: (a) that humans are worthy, (b) that the world is benevolent, and (c) that events in life have meaning” (Stroebe, et al, 2008, p. 328).

Gockel refers to these challenging events as “‘boundary situations’ that take us to the limits of our ability to understand and cope…” (Gockel, 2009).  Certainly the loss of the physical person is difficult to cope with. But there is also a disruption of underlying assumptions about the world and the relationship that can give rise to much of the phenomenon of grief. But of most interest to this discussion are the frequent changes or disruption in spiritual or religious beliefs. Strada-Russo remarks:

“After the death of a loved one, often individuals attempt to find meaning for the death of the loved one, as well as a general meaning for their existence. As a result, bereaved individuals may experience increased conflicts in faith beliefs, an over-reliance on spirituality, experiences of hopelessness and anger at one’s higher power, and a desire to redefine ones relationship with the deceased.” (Strada-Russo, 2006, p. 30)

            Bereavement is a significant stressor, and the stress of unresolved grief can certainly create physical illness. In fact, people who experience loss under traumatic circumstances like suicide, homicide, natural disaster, or accident are among individuals who exhibit intense distress shortly after the death of their loved one.  Psychospiritual crisis intervention for the traumatically bereaved should be a matter of course, in order to prevent long-term psychological imbalance.

Of course, some of the bereavement crisis has to do with the social expectations surrounding death, or the fabric of the world as the bereaved perceives it. For instance, many people (two-thirds of his bereaved clients, according to one practitioner) report having some contact with the deceased in spirit form after the death, and yet this is not something that is discussed openly in most social circles of mainstream American culture. The bereaved can consequently be left feeling like s/he is “going crazy,” unless s/he can make some sense of this phenomenon and have it validated by others. In addition, with the death of a loved one, there is a hole, a kind of energy vacuum, which needs to be filled with something. To do so, it is likely that a new balance needs to be established. “It is suggested that at the fundamental levels of the psyche, individuals are challenged to rebalance themselves in order to relieve intense psychic and physical pain by the integration of this new knowledge and the incorporation of new behaviors, beliefs, and goals” (Bray, 2010).

            From the shamanic perspective, the true cause of illness is a loss of balance. The existential crisis or energetic imbalance created by traumatic bereavement could cause illness in the survivor. Both psychotherapy and shamanic healing can help to restore balance in the client’s life after trauma.

            Bereavement “can be an opportunity for spiritual and existential transformation, if the bereaved accepts and understands the process.” Psychospiritual intervention often leads people to much more than spiritual recovery: often it leads them to “a deeper and more satisfying understanding of place and purpose in the world” (Bray, 2010). From a strengths-based perspective, the ability to create meaning from an otherwise tragic event is certainly a skill to foster.

Next time: post-traumatic stress and depression as catalysts of existential crisis.

(Excerpt from “A Transpersonal Approach to Existential Crisis: Shamanic Methods in Therapeutic Practice” (graduate paper)
© 2016 – Cindy L. McGinley. All rights reserved. )

References:

Bray, Peter. (2010, April). A broader framework for exploring the influence of spiritual experience in the wake of stressful life events: Examining connections between post-traumatic growth and psycho-spiritual transformation. Mental Health, Religion, & Culture, 13(3), 293-308.

Gockel, Annamarie. (2009). Spirituality and the process of healing: A narrative study. The International Journal for the Psychology of Religion, 19:217-230, DOI 10/1080/10508610903143248.

Strada-Russo, Elisabetta Alessandra, PhD. (2006). Spirituality as a protective factor in complicated bereavement (Doctoral dissertation). Retrieved from ProQuest. (AAT 3221032)

Stroebe, M.S., R. Hansson, H. Schut, & W. Stroebe, 2008. Handbook of bereavement research and practice: Advances in theory and intervention. Washington, DC: American Psychological Association

Part Three: Common Catalysts of Existential Crisis (cont’d): Post-Traumatic Stress Disorder and Depression

Filed Under: Uncategorized Tagged With: depression, existential crisis, PTSD, shaman, shamanic counseling, shamanic methods, spiritual emergency, transpersonal therapy

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