Number 1, 1993
1
Roger Walsh & Frances Vaughan
11
David Lukoff, Robert Turner
& Francis G. Lu
A
29
Jon Ossoff
The physio-kundalini syndrome and mental illness
43
Bruce Greyson
Death and near-death: A comparison of Tibetan and Euro-American experiences
Christopher Carr
REVIEW
The transpersonal: Psychotherapy and counseling. Rowan
59
NOTICE TO
SUBSCRIBERS
NOTICE TO
AUTHORS
BOOKS FOR
REVIEW
EDITORIAL
STAFF
BOARD OF
EDITORS
1993
Editors note
iv
TABLE
OF CONTENTS
11
29
43
59
Book review
111
Books noted
113
114
116
Abstracts
117
Back issues
119
editors note
With this issue, the Journal begins its twenty-fifth year of contin
uous publication. For any periodical this would be a notable
achievement, but perhaps of more significance for JTP is the
degree to which the field of transpersonal psychology has devel
oped since this Journal was first published in 1969.
Roger Walsh and Frances Vaughans opening article exemplifies
this. They draw on both the oldest wisdom traditions and contem
porary transpersonal explorations. Their presentation recognizes
historical roots and an expanding body of new contributions to the
art and technology of transcendence.
The growing range and depth of transpersonal topics is also
evident in Lukoff, Turner and Lus Research Review of Psycho
spiritual Dimensions of Healing. They include an announcement
of the recent acceptance of a new clinical category, Religious or
Spiritual Problem, for problems not attributable to a mental
disorderan indication of how much professional thinking is
moving in these directions.
When JTP first appeared, the Western psychological and psychi
atric literature was without any significant mention of kundalini,
or near-death experiencesalthough these phenomena were rec
ognized outside of psychology. Now, kundalini case material is
accumulatingas Ossoff's dramatic and detailed report illus
trates. Also, comparison-group research is refining similarities
and differences, as shown by Greysons study of psychiatric
patients, Near-Death Experiencers and control subjects.
About the time J T P first appeared, Tibetan Buddhists were begin
ning to teach in the West. Interest in the Tibetan books of the dead
and meditation training drew increasingly serious attention.
When, a decade later, Euro-American Near-Death Experience
reports appeared in the research literature, some parallels were
seen with the Tibetan materials. Work in these areas has now
progressed such that anthropologist Christopher Carr believes a
genuine comparison can be made. His careful study, drawing
crossculturally from different psychologies and world views,
could not have been done twenty-five years ago. Today, however,
his research, and that of the many authors who have appeared in
this Journal, is part of a wave of cultural change that has everincreasing ramifications.
Roger Walsh
Irvine, California
Frances Vaughan
Mill Valley, California
further
developmental
possibilities
In the words of Ram Dass (1975), we are all prisoners of our own
mind. This realization is the first step on the journey to freedom.
Or as Pir Vilayat Khan put it even more succinctly, The bind is in
the mind.
training
catalyzes
transpersonal
potentials
Ethics
Ethics is widely regarded as an essential foundation of trans
personal development. However, contemplative traditions view
ethics, not in terms of conventional morality, but rather as an
essential discipline for training the mind. Contemplative introspec
tion renders it painfully apparent that unethical behavior both stems
from and reinforces destructive mental factors such as greed and
anger. Conversely, ethical behavior undermines these and culti
vates mental factors such as kindness, compassion and calm. Ulti
mately, after transpersonal maturation occurs, ethical behavior is
said to flow spontaneously as a natural expression of identification
with all people and all life (Radhakrishnan, 1929). For a person at
this stage, which corresponds to Lawrence Kohlbergs (1981) high
est or seventh stage of moral developmenta stage that Kohlberg
felt required transcendent experienceWhatever is . . . thought
to be necessary for sentient beings happens all the time of its own
accord (Gampopa, 1971).
Attentional Training
Attentional training and the cultivation of concentration are re
garded as essential for overcoming the fickle wanderlust of the
untrained mind (Goleman, 1988). As E.F. Schumacher (1973)
observed of attention, No topic occupies a more central place in all
traditional teaching; and no subject suffers more neglect, misunder
standing, and distortion in the thinking of the modem world.
Attentional training is certainly misunderstood by Western psy
chology, which has unquestioningly accepted William James century-old conclusion that Attention cannot be continuously sus
tained (James, 1899/1962). Yet James went further: The faculty
of voluntarily bringing back a wandering attention over and over
again is the very root of judgement, character and will. No one is
compos sui if he have it not. An education which would improve
this faculty would be the education par excellence. ... It is easier
to define this ideal than to give practical direction for bringing it
about (James, 1910/1950). Here, then, we have a stark contrast
between traditional Western psychology, which says attention can
not be sustained, and the art of transcendence, which says that
attention can and must be sustained, if we are to mature beyond
conventional developmental limits.
the
fickle
wanderlust
of
the
untrained
mind
Emotional Transformation
Ethical behavior and attentional stability facilitate the third element
of the art of transcendence: emotional transformation. There appear
to be three components to emotional transformation.
The first is the reduction of destructive emotions such as fear and
anger, a process which is well known in mainstream Western
therapy. Of course, what is implied here is not repression or sup
pression but rather clear awareness of such emotions and con
sciously relinquishing them where appropriate.
the
cultivation
of
positive
emotions
Motivation
Ethical behavior, attentional stability and emotional transformation
all work together, along with practices such as meditation, to
redirect motivation along healthier, more transpersonal directions.
the
reduction
of
compulsive
craving
Refining A wareness
The great wisdom traditions agree that in our usual untrained state
of mind, awarenessboth perceptual and intuitiveis insensitive
and impaired: fragmented by attentional instability, colored by
clouding emotions, and distorted by scattered desires. Accordingly
to
keep
one's
attention
in
the
present
Wisdom
The sixth quality cultivated by the art of transcendence is wisdom.
Traditionally, wisdom is regarded as something significantly more
the
art
of
transcendence
offers
a way
out
DISCUSSION
REFERENCES
Elgin, D. (1981). Voluntary simplicity. New York: William Morrow.
Ellenberger, J. (1970). The discovery of the unconscious. New York:
Basic Books.
Feuerstein, G. (1989). Yoga: The technology of ecstasy. Los Angeles: J.
Tarcher.
Freud, S. (1917). A general introduction to psychoanalysis. Garden City,
New York: Garden City Publishers.
Gampopa. (1971). The jewel ornament of liberation. (H. Guenther, transl.).
Boston: Shambhala, p. 271.
Goldstein, J. (1983). The experience of insight. Boston: Shambhala.
Goleman, D. (1988). The meditative mind. Los Angeles: J.P. Tarcher.
Hardy, T. (1926). Collected poems of Thomas Hardy. New York:
MacMillan.
Heath, D. (1983). The maturing person. In Walsh, R. & Shapiro, D. J.
(Eds.), Beyond health and normality: Explorations of exceptional
psychological well-being (pp. 152-205). New York: Van Nostrand
Reinhold.
Huxley, A. (1945). The perennial philosophy. New York: Harper & Row.
James, W. (1899/1962). Talks to teachers on psychology and to students
on some of life's ideals. New York: Dover.
James, W. (1910/1950). Principles of psychology. New York: Doublcday.
Kohlberg, L. (1981). Essays on moral development. (Vol. I). The philoso
phy of moral development. New York: Harper & Row.
Kongtrul, J. (1987). The great path of awakening. (K. McLeod, Transl.).
Boston: Shambhala.
Maslow, A. (1971). The farther reaches of human nature. New York:
Viking.
Mikulis, W. (1991). Eastern and Western psychology: Issues and domains
for integration. Journal of Integrative and Eclectic Psychotherapy 10:
229-40.
Murphy, M. (1992). The future of the body: Explorations into the further
evolution of human nature. Los Angeles: J. Tarcher, p. 558.
Murphy, M. & Donovan, S. (1988). The physical and psychological
effects of meditation. San Rafael, CA: Esalen Institute.
Requests for reprints to: Roger Walsh, Psychiatry Department, University of California Medical School, Irvine, CA 92717.
TRANSPERSONAL PSYCHOLOGY
RESEARCH REVIEW:
PSYCH OSPIRITUAL DIMENSIONS
OF HEALING
David Lukoff
San Francisco, California
Robert Turner
San Francisco, California
Francis G. Lu
San Francisco, California
Since the last Research Review (Lukoff, Turner & Lu, 1992),
which focused on the psychoreligious dimensions of healing, there
have been significant developments on several fronts. In the diag
nostic nomenclature, the medical and psychiatric establishments,
and the media, spirituality has been acknowledged as an important
aspect of a persons well-being. Most encouraging for transpersonally-oriented clinicians is the acceptance by the American
Psychiatric Association (APA) Task Force on DSM-IV of the pro
posed new Z Code (formerly V Code) category entitled Religious
or Spiritual Problem (Lukoff, Lu & Turner, 1992). Although
revision of the definition and official acceptance by the APA Board
of Trustees is still pending, it seems likely that, for the first time,
this important diagnostic classification manual used in the United
States, Canada, and abroad will acknowledge religious and spiri
tual problems that are not attributable to a mental disorder.
religious
and
spiritual
problems
not
attributable
to a
mental
disorder
11
12
a
search
of
Medline,
PsychlNFO,
Religion Index
and
authors sources
13
14
15
No.
Why?
Bccauseshe thinks God is a person. If Id told her, shed give us that
smile . . . that says to us, You kids are cute, but youre dumb; youre
differentand youre all wrong! (p. 25).
ASSESSMENT OF SPIRITUALITY
16
This scale has also been used in some doctoral dissertations. Smith
(1991) compared the scores of 172 polio survivors with 80 non-polio
subjects. Her prediction that the polio survivors would have higher
scores was confirmed. The full-scale score was significantly higher,
as were scores on 8 of the 9 scales (again all but Idealism). Another
study by Lee and Bainum (1991) compared 13 hospice workers
with 23 hospital nurses. The prediction that the nurses dealing with
death would score higher on the SOI was also confirmed.
The Mystical Experience Scale, which addresses a more specific
aspect of psychospiritual life, was developed with considerable
attention to psychometric principles. It has been used in numerous
studies investigating both religiosity and spirituality (see Lukoff &
Lu [1988] for a review).
Hood, R. (1975). The construction and preliminary validation of a
measure of reported religious experience. Journal for the Scientific
Study of Religion, 14, 29-41.
Method: Utilizing the conceptual categories for mysticism postu
lated by Stace (1960), the author developed 108 items divided into
eight categories: ego quality, unifying quality, inner subjective quality,
temporal/spatial quality, noetic quality, ineffability, positive affect,
and religious quality. This pilot version was administered to several
groups to refine the scale. The scale was reduced to 32 core statements,
four for each category, based on item-to-whole consistency coeffi
cients and other considerations. The scale was then administered to
300 college students. Findings: The results were subjected to a factor
analysis which suggested two factor scales. Scale 1 (20 items) mea
sured general mysticismnamely, an experience of unity, temporal
and spatial changes, inner subjectivity and ineffability. This scale was
not restricted to religion and thus referred to a broad type of mysticism.
Scale 2 (12 items) measured the subjects tendency to view intense
experiences within a religious framework.
17
19
20
21
22
23
24
25
tory also improved, but the absence of a comparison group does not
allow this finding to be attributable to the biofeedback training. During
the 8-month trial, more than 13 Navajo therapists expressed interest in
learning these procedures. (Copies of the report are available from the
author: P. O. Box 2163, Sedona, AZ, 86336.)
Millison, M. B. (1988, March/April). Spirituality and the caregiver:
Developing an underutilized facet of care. American Journal of Hos
pice Care, 37-44.
Method: In order to examine the role that spirituality plays for the
caregiver, open-ended interviews were conducted with eight care
givers (two physicians, two nurses, two social workers, and two
clergy); all were experienced in working with the terminally ill. Each
respondent was asked to discuss his/her own spirituality, describe how
he/she thought that it might impact patients being treated, and to give
examples where spirituality was a factor in treatment. Findings: All
respondents acknowledged the heightened spirituality experienced
. . . as a result of their work with the terminally ill, and the impact that
it has upon the patient. . . . [They] felt they received more from their
patients than they were able to give.
CONCLUSION
REFERENCES
Allman, L. S., de la Roche, O., Elkins, D. N. & Weathers, R. S. (1992).
Psychotherapists attitudes towards clients reporting mystical experi
ences. Psychotherapy, 29(4), 564-69.
26
27
28
REFLECTIONS OF SHAKTIPAT:
PSYCHOSIS OR THE RISE OF
KUNDALINI? A CASE STUDY
Jon Ossoff
Glen Oaks, New York
None of us had ever seen anything like it. It seemed to go on and on.
Bouncing, hopping, springing off her feet, she seemed motivated
by some external force, driven. The breath rapid, drawn in and out
in quick machine-gun bursts, her fingers clicking, snapping in
stereotypic movements over and over again. The eyes rolled back
and in, the whites showing, then the hopping would take over again.
Later we all tried to shrug it off as just another strange psychotic
reaction. After all, it was Friday and a long Labor Day weekend
was beginning. But by Tuesday, after returning to the hospital, my
suspicions had turned to certainty. This woman was not psychotic,
and what we had witnessed on Friday was not a psychotic episode,
but was in fact, a Kundalini Awakening.
There was nothing extraordinary about her, nothing to suggest
other than another patient brought to our admission unit due to an
acute psychotic episode. They come in all the time: four, five,
sometimes eight each weektheir stories thematically similar
too much crack cocaine, refusing to take their anti-psychotic medi
cation, picked up by the police on the streets, assaulted somebody.
And so, initially, I assumed it was the same with her.
just
another
strange
psychotic
reaction?
There were some differences. She (I will call her Rosita) was from
Mexico, in her early thirties, pretty, slim, carelessly dressed,
brought to the psychiatric center for bizarre behavior. It was
reported she was running about a hotel without clothing, after
having attended a conference in New York three days before. The
report also stated she said people from other planets were after her.
Rosita had no previous hospitalizations (very rare for the patients
Copyright 1993 Transpersonal Institute
29
we see). It was also reported she had not slept in three days and was
confused. Selectively mute was also noted and with good reason.
Rosita did not speak even in response to simple questions posed in
Spanish and not even to her boyfriend who visited her that first day.
She continually looked at him and at me but appeared so with
drawn, so lost as to be nearly catatonic.
Her boyfriend was naturally concerned. He spoke English halt
ingly, but well enough to address most questions. He stated she had
never had a psychiatric problem such as this. Yes, she had been
depressed on and off beginning ten years ago when her father
died, but she had never needed or seen a therapist, had never even
taken any medication, and had certainly never been so, so, well,
look at hershe does not even know me!
Any drug, alcohol use?
No.
Anything stressful, frightening, traumatic recently?
it
seemed
she
had
undergone
a brief
reactive
psychosis
Again he just shook his head and sighed. The psychiatrist told him
we would try to stabilize her so that she could fly home to Mexico
City as soon as possible, where she could then receive more psychi
atric treatment if necessaryand at this time, it certainly appeared
necessary. It seemed at the very least she had undergone a brief
reactive psychosis in response to some stress or event or combina
tion of events of which she (and apparently everyone else) was
unaware.
Rosita seemed to look at me continually. Her mouth had a kind of
rigidity to it, open yet frozen to one side, and on several occasions
she made an effort to formulate words but could not.
Her psychiatrist had ordered anti-psychotic medication to help
reduce the withdrawal, the possible hallucinations, and Rosita had
received her first injection that morning. In fact, when her boy
friend had visited, he had expressed concern Rosita was becoming
worse, stated she had been better the day before and wondered if
she were overmedicated. He was reassured she had been exactly
like this since admission, and, in any case, one dose would not
cause such a change in behavior. At this point he thanked us, told
Rosita he would call her later that day and departed.
Rosita looked at me, then went back into the larger patient area. She
appeared no better and no worse than when she came into the unit
some fifteen hours before. I left her, assumed other duties, then
went to lunch.
30
When I came back onto the ward, I was greeted with loud noises,
jostling, harried voices, nothing completely out of the ordinary for
this unit, but worthy of investigation nonetheless. There in a hall
way I observed Rosita hopping, bounding upright, springing into
walls, with an attendant at her side, doing her best to intervene.
Rosita did not appear to be trying to harm herself, but was seem
ingly unable to control her own trajectory. The movements ap
peared other directed, as if they arose spontaneously and not of
her own volition. My attention was drawn to her hands. They were
at shoulder level, and her fingers were making quick thumb-forefinger and thumb-middle finger connections in rapid succession.
Her eyes were rolled back in her head and looking either at the
ceiling or the upper bridge of her nose. Her breathing was very fast,
and short bursts could be heard emanating from her mouth.
This experience went on for twenty to twenty-five minutes. There
were four or five of us with her, and we attempted to hold her,
protect her from hitting into walls. At one point she held my hand
for support, for reassurance, but the bounding and quick breathing
continued, and, after a minute or so, she pushed my hand away so
she could resume the repetitive finger movements using both
hands.
The staff was understandably baffled (myself included) and discus
sion ran the gamut from psychomotor seizure to drug reaction. It
was quickly determined that the small drug injection five hours
before could not have induced these effects. Seizures, the doctor
informed us, would not last this long. As for malingering, it seemed
out of the question that a person would fake an episode such as this.
The chief psychiatrist commented, during the episode while the
hand movements were observed and Rositas eyes were rolled up
and in, It seems shes performing some kind of ritual.
the
staff
was
understandably
baffled
31
psychotic state will fight the restraint, at least, initially), and a very
compassionate, Spanish-speaking laundry worker who soothed her
continually, Rosita became calm.
Within ten minutes the physical restraint was removed and she
drank five to six glasses of water, two glasses of juice, and two cans
of a nutritional supplement (she had not eaten much since admis
sion). Her body and dress were drenched in sweat, her breathing
was restful, and finally, mercifully, she drifted off to sleep.
This was Friday afternoon at 3 p.m. At 4:30 p.m. she was sleeping
soundly, and the clinical staff went home. As a psychologist in
mental health for over fifteen years, one learns necessarily to leave
the job at the job. But this case, this woman, this experience,
continued to inhabit my thoughts during the long weekend. The
chief psychiatrist had also been concerned and had checked on
Rosita over the weekendto find her quiet and calm.
Transformed
was
not
too
strong
a
word
32
like it was being filmed for a Candid Camera episode. One more
time, I figured, I better be sure.
Did you say S-H-A-K-T-I-P-A-T?
Si, I mean, yes. And she half laughed.
I smiled. You know of Kundalini-Shaktipat?
Si, yes.
I felt my brain, my consciousness, literally shift gears; then in a
split second, Friday became crystal clearRosita had undergone a
Premature Kundalini Awakening (PKA).
Much has been written about kundalini and Kundalini Awakening,
especially during the past ten to fifteen years, and yet there seems to
be little consensus on its characteristics. Depending on which
scientific researcher, guru, swami, practitioner is read or heard, we
learn kundalini is positive, negative, in the brain, in the spine,
energy, beyond energy, healthy, abnormal, terrifying, exhilarating,
biological, spiritual, ascending, descending, prana (life-force),
consciousness, pathological, curative. My own view is that it is all
of these.
Rosita
had
undergone
a
Premature
Kundalini
Awakening
33
an
attempt
to
place
one
womans
experience
within
this
paradigm
34
a
self
regulating
system
35
off her feet, and the exaggerated arching of her back during one
particular series of movements. I propose that this intense arching
was a non-volitional activity directly intended to facilitate stress
release at the source of kundalini activityat the base of the spine.
In Eastern terminology such spontaneous movements are called
kriyas and are physical purificatory movements initiated by the
awakened kundalini. Kriyas purify the body and nervous system
and help the person tolerate greater levels of energy (Muktananda,
1979, p. 52).
Rosita was also initiating spontaneous gestures with her hands,
primarily thumb and forefinger, thumb and middle finger. These
gestures or mudras are specifically designed to help lock in
greater energy and create more prana during meditation. Later, the
following week, when I asked Rosita about the mudras, she re
vealed she did not remember learning them and could not repro
duce them!
applying
Sannella's
categories
of
experience
36
Shaktipat
and
Premature
Kundalini
Awakening
37
Over the next four days I spent one to two hours a day with Rosita.
Our relationship, from my perspective, alternated between psychologist-client and guide-seeker. I told her quite frankly, I felt
she had had a PKA. I also told her I did not believe she was
psychotic, and I remember the relief in her face as I told her.
Because her English was not perfect, I often repeated words and
asked her to do likewise so we could be sure of our communication.
Our sessions ranged from metaphysical to traditional therapy. Even
though she was clearly not psychotic, I felt her depression that had
begun ten years before had not been resolved. She mentioned how
it had lifted three years before when she began her practice of
Siddha Meditation, but also agreed she did at times feel down.
Rosita did have some prior Siddha Yoga training and also Reichian
counseling at her home in Mexico. During our sessions she stated
nothing like this had ever happened to her before, and that in
previous meditation she had felt calmness, a pleasant alteration of
mood, sometimes a spiritual sense of self, but nothing in the order
of the physiological or mental reaction in response to her Shakti
pat.
advised
to seek
therapy
at
home
I advised her to seek therapy at home, since it was clear that any
emotional imbalance would, of course, not only hinder her own
personal growth, but would, I felt, cause another rough ride if the
PKA resumed. And her constitution, being prone to depression
an emotional mood rather than thought disorderwould lead one
to assume that a PKA would manifest as an emotional, acting-out,
rather than a cerebral or cognitive experience.2
She was curious, but frightened about what she had done Friday.
I assured her she did nothing wrong or bad, that the episode was
cleansing, that many others had had similar experiences (I showed
her a few books), and that it would lead to emotional-spiritual
growth. I paraphrased a quote from Sannella (1987):
Symptoms caused by the physio-kundalini will disappear spontane
ously over time. Because we are dealing essentially with a purificatory
or balancing process and since each person represents a finite system,
the process is self-limiting (p. 111).
38
the body: vata, pitta, kapha. I told her that vata, or the principle of
movement in the body, could become over-stimulated and lead to
an assortment of ills similar to the PKA. I therefore suggested a
number of routines to help reduce vata. I gave her a list of foods, a
diet. I suggested she follow it for three to six months. Simply stated,
warm, heavy, non-dry foods, unctuous foods, non-leafy vegetables,
rice, breads, pasta, citrus fruits, poultry, if she wished, etc. I also
listed certain spices that she would benefit from. I could not
recommend herbs because neither of us knew where to purchase
them in Mexico. 1 taught her a simple, non-forced alternate nostril
pranayama technique designed to balance the left and right chan
nels of the body (ida, pingala) and pacify vata. Also, I suggested to
Rosita that she do Abhyanga or a daily oil massage using sesame oil
as an effective means to pacify vata. She was also instructed to
exercise moderately, since exercise would ground her in her
body and reduce the likelihood of dissociation, or spaciness.
Throughout all of this particular session, I played Gandharva Veda
music softly in the background. Gandharva Veda is classical Indian
music that is played at different times of the day, specifically in
accordance with the biological rhythms of the human physiology.
Rosita listened attentively through all this and, at the end of my
presentation, said I refuse to give up apples. (Apples are on the
no-no list of foods!) We both laughed and compromised, allowing
for three to four apples per week rather than her unusual two per
day.
During our sessions, Rosita mentioned several interesting facts.
She had participated in Reichian therapy at an ashram in Mexico
and felt it was useful to her growth. This was quite revealing to me
insofar as a clinic in Berkeley, California that treats PKA utilizes
Reichian therapy quite extensively to help individuals experiencing
PKA.
several
interesting
facts
39
PKA all occurred during Rahu (very intense influence) periods, and
Rahu is in the sign of Scorpio, the sign which controls the lower
sexual divisions, and where kundalini resides.
In summary, I should note that the other members of the clinical
team listened with interest, curiosity, and not a little bemusement at
my clinical feelings regarding Rosita. Rositas psychiatrist (a spiri
tually knowledgeable Indian woman), after evaluating her, agreed
with me and concluded that the patient was confused, depressed,
but clearly not psychotic and stated this case certainly fit the bill
as a PKA if there ever was one. Also, a social worker who shares a
similar world view was quite receptive and helped me to generate
new ideas through discussion.
misdiagnoses
because
of a
kundalini
awakening
POSTSCRIPT
40
thanked me (and the hospital staff) for helping her through her
difficulties. She was quite introspective and reflective, comment
ing that what had happened to her seemed to have happened in
another time and place (not in a dissociative manner but as one who
has been through many emotional changes in a brief period of
time). In fact, she mentioned that she felt she had been through five
years of psychoanalysis all in the past several months, from con
vention to hospital to home. Rosita stated she was meditating again
and was looking for a therapist as well. No occurrences of
kundalini-induced physiological arousal or mental confusion had
reappeared. Rosita was not taking any medication, but did ask what
herbs might be suggested for her. The overall tone of the letter was
hopeful, optimistic, and showed broad awareness, the awareness of
one who is in the midst of emotional change, but who has a grasp of
who she is and what steps she must take to continue her evolution
and development.
Last spring, following the completion of this article, I had the
privilege of presenting this case to Vasant Lad, Director of the
Ayurvedic Institute, New Mexico and former director of Ayurvedic
Medicine in Poona, India. He listened as I described the episode,
the patients behavior and her subsequent recompensation, nodding
knowingly, and even finishing several of my own descriptions
before I had completed them. The information was absolutely
familiar and natural to him, and it was then obvious to me, that if
nothing else, this was a case of PKA if the criteria of Ayurvedic and
Vedic knowledge were applied.
letter
was
hopeful,
optimistic
and
showed
broad
awareness
NOTES
1The first medication at 8 a.m. the day of the episode (and the first medication for the
patient) was Haldol 5mgs IM, five and a halfhours before the episode of kundalini.
The physicians all felt this dose was not sufficient to cause the reaction seen at 1:30
- 1:45 p.m. when the PKA began. During the episode described, the anti-anxiety
agent given to help calm her was Haldol 5mgs, Ativan 2mgs IM. No diphenhydiamine (Benadryl) was given since the doctor did not view physiological reaction
as phenothiazine-related in nature. The doctors ordered the Haldol since they
assumed the reaction was psychotic in origin. The chief psychiatrist, who was there
for the entire episode, stated the reaction was definitely not related to phenothiazine
or seizure.
2It
is unlikely her reaction was hysterical or less than authentic given her past
history, since she had not had such hysterical reaction before. Rosita did not appear
to be in a dissociative state and, in discussing events with her later, she appeared
integrated and no evidence of a dissociative disorder, psychogenic fugue, or isolated
depersonalization disorder was discovered.
REFERENCES
41
Requests for reprints to: Jon Ossoff, 263-20 73rd Avenue, Glen Oaks, New York
11004.
42
Bruce Greyson
Farmington, Connecticut
a
normally
dormant
mechanism
or
organizing
principle
43
Bentov's
physio-kundalini
syndrome
as
best
available
model
44
proposed
explanations
of
association
between
kundalini
and
the
NDE
45
classical
literature
did
not
dwell
on the
problems
46
ness, and suffer physical pains and changes. She lists one of the
effects of kundalini awakening as psychological and emotional
upheaval, including intensification of unresolved psychological
conflict, fear of death or insanity, overwhelming mood swings,
heightened sensitivity to others moods, confusion, ritualistic or
impulsive behavior, insomnia, uncharacteristic intense sexual
drives, gender identity issues, seeing lights or hearing sounds,
indecisiveness and boundary issues, grandiosity, and trance-like
states of consciousness.
Gopi Krishna claimed countless cases of spontaneous kundalini
awakening lead to insanity or less severe mental illness: Apart
from psychosis, there are also many people in whom the awaking of
kundalini leads to neurosis and other psychic disorders. They lead
an imbalanced life without crossing the border into the territory of
the incurably insane (1974a, p. 149). Bentov (1977) estimates that
25 to 30 percent of institutionalized schizophrenics may be experi
encing kundalini phenomena.
Unlike Krishna (1974a, 1975), Bentov (1977), and Sannella
(1987), Sri Aurobindo (1971) believed that kundalini in itself
would not induce psychosis in a previously healthy individual, but
that a constitutionally weak nervous system already predisposed to
emotional problems might decompensate under the stress of
kundalini awakening. Psychotic decompensation following kunda
lini awakening may be less common in Asian cultures, where
proper preparation and mental discipline are prerequisites for yogic
training, than in the West, where ancient preparatory (and screen
ing) practices are not available and where, for example, kundalini
could be as likely to be awakened by an accidental near-death event
in an unprepared individual (Greenwell, 1990).
assumptions
about
psychosis
in
kundalini
literature
47
48
METHOD
Data Analysis
patients,
NDErs,
and
control
subjects
compared
49
a
secondary
focus
of this
study
RESULTS
50
motor
physiokundalini
not more
common
in NDErs
than in
patients
51
Pains in specific parts of the body that begin and end abruptly for no
apparent reason were reported by 58 patients, or 42 percent. That
also was statistically indistinguishable from both the 59 percent of
NDErs reporting this symptom (=8.16) and the 51 percent of
control subjects reporting it (=1.90).
Finally, tingling, vibration, itching, or tickling on the skin or inside
the body for no apparent reason was reported by 57 patients, or 41
percent. Again, that was statistically indistinguishable from both
the 58 percent of NDErs who reported this symptom (= 7.66) and
the 51 percent of control subjects who reported it (=2.67).
Thus some somatosensory physio-kundalini symptoms, such as
spontaneous orgasmic sensations and ascending anatomic progres
sion of sensations, are reported significantly more often by NDErs
than by psychiatric patients, who report those symptoms as seldom
as do control subjects. On the other hand, psychiatric patients
reported unexplained isolated temperature changes as often as did
the NDErs, and significantly more often than did the control
sample. Other somatosensory symptoms showed no differences
between the three groups, perhaps because they are either too rare
in any group, as with temperature changes so extreme as to bum
other people, or too common in all groups, as with spontaneous
unexplained pains and tingling or vibratory sensations.
52
five
items
regarded
as
mental
symptoms
53
DISCUSSION
incidence
of
physiokundalini
symptoms
in
patients
no
different
than in
controls
54
a
post
hoc
analysis
of
psychotic
patients
This finding held true for those symptoms that specifically may be
thought to mimic psychotic symptoms. Internal voices, for ex
ample, were reported by 20 percent of the psychotic patients, as
compared with 19 percent of all the patients and 46 percent of the
NDErs; becoming locked into a certain position was reported by 13
percent of psychotic patients, as compared with 15 percent of all the
patients and 20 percent of the NDErs; spontaneous changes in
thought processes were reported by 40 percent of the psychotic
patients, as compared with 56 percent of all the patients and 61
percent of the NDErs; and unexplained negative emotions were
reported by 47 percent of the psychotic patients, as compared with
64 percent of all the patients and 52 percent of the NDErs.
55
various
item
discriminations
among
the
groups
CONCLUSION
56
Turner formally proposed and had accepted for the next revision of
the Diagnostic and Statistical Manual of Mental Disorders a new
diagnostic category of psychoreligious or psychospiritual prob
lem, in the class of problems that may appropriately be a focus of
professional attention or treatment even though they are not attrib
utable to a mental disorder (Lukoff, Lu & Turner, 1992). This
study, in differentiating kundalini from mental illness, has gener
ated data supporting that proposal. It may also help stimulate
caregivers to develop new and different techniques for assisting
individuals seeking help with kundalini phenomena.
REFERENCES
A urobindo , S. (1971). Letters on yoga. Pondicherry, India: Sri Aurobindo
International University Center.
Bentov, I. (1977). Stalking the wild pendulum: On the mechanics of
consciousness. New York: Dutton.
D ippong , J. (1982). Dawn of perception: A true rebirth. Chimo, 8(4), 3137.
Greenwell, B. (1990). Energies of transformation: A guide to the
kundalini process. Cupertino, CA: Shakti River Press.
Grey, M. (1985). Return from death: An exploration of the near-death
experience. London: Arkana.
Greyson, B. (In press). Near-death experiences and the physio-kundalini
syndrome. Journal of Religion and Health.
Grosso, M. (1985). The final choice: Playing the survival game. Walpole,
NH: Stillpoint.
Kason, Y., Bradford, M., Pond, P. & Greenwell, B. (1993). Spiritual
emergence syndrome and kundalini awakening: How are they related?
In Academy of Religion and Psychical Research 1992 Annual Confer
ence Proceedings (pp. 86-118). Bloomfield, CT: Academy of Religion
and Psychical Research.
Kjeffer, G. (In press). The near-death experience and kundalini. Journal
of Near-Death Studies.
Krishna, G. (1971). Kundalini: Evolutionary energy in man. Berkeley,
CA: Shambhala.
Krishna, G. (1972). The biological basis of religion and genius. New
York: Harper and Row.
Krishna, G. (1974a). Higher consciousness: The evolutionary thrust of
kundalini. New York: Julian.
Krishna, G. (1974b). What is and is not higher consciousness. New York:
Julian Press.
Krishna, G. (1975). The awakening of kundalini. New York: Dutton.
Lukoff, D. (1985). The diagnosis of mystical experiences with psychotic
features. Journal of Transpersonal Psychology, 17(2), 155-81.
Lukoff, D., Lu, F. & Turner, R. (1992). Toward a more culturally
sensitive DSM-IV: Psychoreligious and psychospiritual problems.
Journal of Nervous and Mental Disease, 180, 673-82.
Muktananda, S. (1974). The play of consciousness. Campbell, CA: Shree
Gurudev Ashram.
57
58
Christopher Carr
Tempe, Arizona
furthering
understanding
of
near-death
and
death
in
four
ways
59
insight
into
the
possible
nature
of
death
60
early
studies
of
NDEs
differ
from
this
study
61
TABLE 1
SOURCES OF VARIATION IN EURO-AMERICAN NEAR-DEATH EXPERIENCES
Dimension of Variation
Cause of
Variation
Which
General
Classes of
Places are
Experienced
Which
General
Classes of
Events are
Experienced
Specific
Form of
Places
and
Events
CognitiveSensory
Character
istics
circumstances
of death:
depth of experience
as a function of
closeness or
perceived
closcncss to death
intent (suicide/
nonsuicide)
sometimes
sometimes
sometimes
cause of trauma
personal lifehistory and
personally
meaningful symbols
personally varying
responses of the
other world to the
NDlir
learned, subculture or
culture-specific
beliefs and symbols
culturc-spccific
perceptions not
learned
pan-human
biology
62
Circumstances of Death
Three factors that constitute circumstances of death are known to
cause systematic variation among Euro-American NDEs in the
general classes of events and places that are experienced and in
affective tone. These are (1) the depth to which the NDE pro
ceeded, as a function of how close the person came to death or
perceived they came to death, and perhaps the duration of the
trauma, (2) whether the NDE arose from an attempt at suicide, and
(3) whether the NDE occurred during childbirth under anesthesia.
Regarding the first factor, Moody (1975, pp. 17, 24) noted that
persons who have been resuscitated after having been thought or
pronounced clinically dead by their doctors tend to have more
dramatic NDEs, i.e., NDEs with a fuller sequence of events, than
persons who only came close to physical death. Stevenson et al.
(1989, p. 52) and Noyes and Kletti (1976) qualified Moodys
finding, concluding from empirical data that a persons perception
of their closeness to death, rather than their actual closeness to
death, may be more essential to precipitating NDE features (see
also Gabbard et al., 1981; Greyson, 1983; Ring, 1980, pp. 87, 90).
Moody (1975, p. 24) also noted that persons who were thought to
be dead a longer time had more complete NDEs. Ring (1979) found
in a sample of 102 cases that events and places that are later in
Moodys archetypal sequence were experienced by Euro-Americans in systematically decreasing frequency: feeling of peace
(60%); out-of-body experience (37%); entering a dark tunnel or
void (23%); seeing the Light (16%), and entering the Light (10%).
In other words, the chance of occurrence of an event or place in an
NDE and the range of events or places experienced appears to be
closely related to the depth of progression in the process.
relation
to
depth
of
progression
63
Personal Life-history
variations
in
specific
forms
64
TABLE 2
Variants in the form of events and places in Euro-American NDE s .
Descriptions are from Moody (1975), Morse (1990), Ring (1980), Ring and
Franklin (1981).
65
visions. She points out that those relatives who may greet the dying
have two common characteristics: their appearance may be a sur
prise to the dying, yet they are those who are best suited for
providing comfort for the dying in accordance with their history of
family relations.
differences
in
experiences
of
children
and
adults
These two factors appear to affect the general classes of events, but
not places, that Euro-Americans experience. Children are less
likely than adults to perceive deceased relatives (Bush, 1983;
Greyson, 1991, p. 54). This is expectable, given the short length of
life of a child and the small numbers of deaths of relatives that a
child normally would experience compared to an adult. Children
also report life reviews less frequently than adults (Bush, 1983;
Greyson, 1991,p. 54;Morse, 1990,p. 140), which may again relate
to their limited length of life. In these ways, age acts as an aspect of
personal life-history and as a causal factor. The motifs reported by
some children (Morse, 1990) also appear to be more fairy-taleish
and colorful than those described by adults. Here, age acts as an
aspect of subculturally learned beliefs and symbols as a causal
factor. Finally, females have been found more often than males to
experience meetings with other people (Sabom, 1982). This may in
part reflect the fact that females, more so than men, tend to be
taught to be relationship-oriented, versus individuated and achievement-oriented, in Euro-America society (Gilligan, 1982, pp. 8-17).
66
FIGURE 1
Sequences of Places Experienced in Near Death Experiences
Places experienced as a consistent sequence in Euro-American NDEs. General
ized, without exceptions, from all cases described in Moody (1975) and Morse
(1990). Any given NDE may include only some of the places in the sequence.
in the body
transitional structure 2, by which move from the place of the body after exiting it
to the other world or the Light: e.g. tunnel, void, path, river
border/decision point 2, before seeing the other world or the Light: e.g.. gate,
wall, door (optional)
landscape of the other world and/or the Light before the point of no return
in the body
67
learned
beliefs
and
interpretations
Learned spiritual beliefs that vary among subcultures of the EuroAmerican tradition, such as religious denomination or whether a
person is an atheist, are thought to not affect the general or specific
kinds of events or places that Euro-Americans perceive in NDEs.
Beliefs are thought to affect only the interpretations of perceptions
(Moody, 1975, p. 59; Ring, 1979; 1985, pp. 45-47). Thus, typically,
the Light may be interpreted as God, Jesus, an angel (Moody, 1975,
pp. 59, 62; Ring, 1980, pp. 57-60), or perhaps a relative (Ring &
Franklin, 1981, p. 202). The tunnel may be interpreted as the Valley
of the Shadow of Death (Moody, 1975, p. 34). However, some
Euro-American cases do show that perceptions as well as interpre
tations of events or places vary with belief. For example, the Light
has been perceived as Jesus in much detail (Ring, 1980, p. 59), or as
a wonderfully kind face (Morse, 1990, p. 124). This intra-cultural variation is reasonable, given analogous crosscultural varia
tions in perceived places and events that accord with cultural world
view and belief, as will be shown later.
Pan-human Biology
Various pan-human physiological and neurological factors have
been hypothesized to cause one or more core features of NDEs
features presumed to be invariant across cultures. The factors are
well summarized and critiqued by Groth-Mamat and Schumaker
(1989, p. 121), Ring (1980, pp. 210-17), and Greyson and Bush
(1993). They include cerebral anoxia and hypercarbia, disruption
of oxygen transfer at the enzymatic level, phosphenes, limbic lobe
dysfunction, trauma-triggered endorphin production associated
with limbic lobe activation, temporal lobe dysfunction, and sensory
isolation.
The most embracing and well-documented neurophysiological ex
planation of NDEs is trauma-produced electrical stimulation of the
68
Sylvian
fissure
interpretation
69
several
versions
of
books
of
the
dead
70
Tantric
meditation
as
preparation
M
death
This relevance of the books of the dead to life is clear from the
accurate usage of the term, bardo. In the West, bardo is com
monly and mistakenly used to refer to only the period between
livesthe intermediate state. However, it more accurately refers
to any of six analogous, constantly changing, transitional, illusory,
dualistic realities or states of consciousness: waking, dreaming,
profound meditation, dying, experiencing Reality between lives,
and rebirth (Evans-Wentz, 1960, p. lxi; Lodo, 1987, pp. 1-2; Lati &
Hopkins, 1985, p. 20; Sogyal, 1992, pp. 11, 342-49). Enlighten
ment, or liberation, is possible at any juncture in any of these bardos
through similar means, including practices described in the books
71
of the dead, because all of the bardos share the fundamental quality
of being transitional. In other words, thought in the bardos is not, in
actuality, continuous, and the natural mind of Clear Light can be
unveiled at any moment of transition through a shift in ones
awareness.
the
state
of
absolute
Mind
beyond
duality
72
each
aspect
of
mind
is
perceived
as a
light
73
four
differences
between
the
two
schools
74
volve the sequential opening of the seventh, second and third, and
fourth chakras (Lati & Hopkins, 1985, pp. 42-43). These openings
allow the gathering of winds at the heart, the downward migration
of ones male essence (the white drop, or bindu) obtained from
ones fathers semen, the upward migration of ones female es
sence (the red drop, or bindu) obtained from ones mothers blood,
the meeting of these essences in the heart, and, consequently, the
simultaneous dissolution of coarser to subtler aspects of mind (Lati
& Hopkins, 1985, pp. 13-20, 30). During the fifth through seventh
dissolutions, the thirty-three coarse conceptions, the forty mid
dling conceptions, and the seven more subtle conceptions of the
mind dissolve. Some examples of these conceptions include lack of
desire, sorrow, fear, thirst, shame, pride, heroism, depression, and
laziness. Lodo (1987, p. 5) calls the coarse, middling, and subtle
conceptions angers, desires, and kinds of ignorance. As the coarse,
middling, and subtle conceptions dissolve, the dying person respec
tively perceives a vacuity sequentially filled with white light, red
light, and thick darkness. These are called the subtle minds of
white appearance, red appearance and black near-attainment
(Lati & Hopkins, 1985, pp. 38-41). The white light of the fifth
dissolution is slightly dualistic. Thus, it seems to correspond in
form, though not its order of appearance, to the Light perceived in
Euro-American NDEs. The white light is believed to occur when
breathing has stopped yet the persons consciousness is still within
their physical body. The thick darkness of the seventh dissolution
has an analog in the dark void in Euro-American NDEs. The eighth
dissolution involves the coming to rest of all but the most subtle
life-bearing winds and transforming of the drops. These processes
bring the dawning of the nondualistic Clear Light. The appearance
of the Clear Light is often likened to the dawning of a crisp, open
autumn sky in Buddhist literature. However, in the Bardo thos-grol
chen-mo, the Clear Light is also called the dazzlement and is
likened to a vibrant landscape in springtime (Evans-Wentz, 1960,
p. lxxiii). This metaphor resembles some Euro-American NDErs
descriptions of the portal to heaven, yet so do some descriptions
of some planes of the Srid-pa'i Bardo much later in the death
process (Lodo, 1987, p. 46; see below). The appearance of the
Clear Light constitutes the actual point of death and begins the
'Chi-kha 'i Bardo (Lati & Hopkins, 1985, p. 45).
the
eight
dissolutions
75
ideally,
the
guru
or
a lama
reads
to
them
76
the
person
is
encouraged
to
merge
their
consciousness
On the seventh day, the person perceives fifty-two Knowledgeholding deities who send forth various colored lights. The Knowledge-holding deities are neither peaceful nor wrathful (Lodo, 1987,
p. 37). Also perceived is the alternative duller light of the plane of
animals. The person thus again faces a choice between states of
mind. They are encouraged to merge with one of the Knowledgeholding deities, that they might spend their remaining, between-life
time in one of the samsaric heavens (pure Paradise Realms or pure
lands) associated with that deity.
Those who cannot identify with the Peaceful Buddha deities are
next confronted with the blood-drinking Wrathful deities for seven
days. First appear the five Wrathful Buddha deities, one by one, in
divine embrace or dancing with their consorts. Each Wrathful
77
appearance
of
the
Lord
of
Death
78
rebirth
and
colors
associated
with
samsara
79
the
search
for
a
birthplace
Contrasting with the above, rNying-ma-pa description of the Sridpa'i Bardo, which is given in Evans-Wentz (1960) and Lodo
(1987), is the brief dGe-lugs-pa view presented in Lati and Hopkins
(1985, pp. 19, 49-51). In this version, the Srid-pa'i Bardo lasts
anywhere from a moment to seven days, during which the person in
their smell-eater body searches for odors for nourishment and an
appropriate womb for rebirth. The form of the smell-eater body is
similar to either the previous or future earthly body of the deceased
(see above). If the person does not find an appropriate birthplace by
the end of seven days, they undergo a small death of forward
dissolution and reaggregation and are reborn into a second Sridpa'i Bardo. The search for a birthplace continues. The cycle of
search, death, and rebirth is repeated up to seven times, i.e., fortynine days, until an appropriate birthplace is found.
80
five
paths
81
compassion
requires
mental
shift
82
what
you
will be
is
what
you do
now
83
worth and release from fear of death, which are the correlates of
Gods forgiveness, are primary reasons for the joy said to epitomize
the early Christians.
The distinction of Christianitys emphasis on Gods forgiveness
and loving acceptance from Tibetan Buddhisms emphasis on
karmas fear-inducing judgment is directly reflected in differences
between Euro-American NDEs and the DEs reported in the Tibetan
books of the dead (see below).
Over the course of the history of Christianity in Europe and
America, the Churchs interpretation and common mans view of
the nature of death and salvation has shifted, with judgment and
fear varying in their importance (Aries, 1981). These ideational
shifts generally correspond to the level of fear versus love ex
pressed in European otherworld journeys and NDEs of the vari
ous periods (Zaleski, 1987). These changes are beyond the scope of
this paper.
contrasts
in
culturallylearned
world
views
84
an
asymmetrical
comparison
85
Similarities in Content
the
most
clearly
shared
places
and
events
86
the
role
of
these
explanations
87
TABLE 3
G eneral
Euro-American NDEs'
Tibetan books of the dead, regardless of sequence
characteristics of
Present in Euro-Ameriean
Near-Death Expericnccs:
Analogous Phenomenon in
the Tibetan Books of the Dead:
Places Experienced
in the body
totally dark void when leaving the body. or...
dark void filled with little sparkling lights when
leaving the body, or...
tunnel when leaving the body
out of the body, in vicinity of the corpse
flowers
in the body
dark-filled void, the mind of black near-attainment,
'Chi-kha 7 Bardo
smoke filled with sparks, third dissolution
of the Chi-kha 7 Bardo
deceased sees relatives mourning body, own
funeral, Srid-pa 7 Bardo
deceased sees vague, ghostly images of other dead
persons in twilight, hazy Srid-pa 7 Bardo
dark-filled void, the mind of black near-attainment,
'Chi-kha 7 Bardo
pure Paradise realms, Chos-nyid Bardo
the Clear Light of the 'Chi-kha 'i Bardo resembles a
dazzlement produced by an infinitely vibrant
landscape in springtime (Evans-Wentz, 1960. p.
lxxiii); lovely garden in Srid-pa i Bardo (Lodo,
1987, p. 46)
heavenly palace in Srid-pa 'i Bardo (Lod, 1987,
p. 46)
*city of light
Events Experienced within Places
hears oneself pronounced dead
hears a loud noise (e.g.. roaring wind, buzzing,
ringing)
88
thoughts speeded up
heightened, clear senses of vision, hearing, motion
lack of taste, smell, touch, most kinesthetic
sensations
brightly illuminated or colorful environment
soon after leaving the body
89
1Most
characteristics are compiled from Greyson (1991), Groth-Marnat and Schumaker (1989), Moody (1975,
1977), Noyes and SIymen(1979), Ring (1980, 1984, pp. 36-38, 83). Asterisks indicate rarely occurring features of
Euro-American NDEs. Squares indicate similarities between Euro-American NDEs and Tibetan DEs.
ally elaborated into world views, beliefs, and art styles, which, in
turn, filter and frame the interpretation of such experiences during
shamanic journeying (Lewis-Williams & Dowson, 1988; ReichelDolmatoff, 1987). The shamanic journey has many analogs to
the death process. Similarly, Hallowell (1940) ethnographically
documented that the convictions of the Canadian Berens River
Saulteaux Indians about the afterlife were based largely on ac
counts of the nonordinary reality experiences of persons who were
considered to have died and returned, whatever the primary cause
of those NDEs.
This evolutionary perspective on the relationship between funda
mental raw experiences and world view has three implications.
First, one can expect the four explanations to account for only the
most fundamental features of NDEs and DEs that are potentially
shared crossculturally, not the detailed contents that may or may
not be shared. Details are more likely to relate to cultural ela-
90
pan
human
neurophysiology
91
illusions,
hallucinations,
apparitions
92
some
fundamental
properties
of
death
93
seven
fundamental
properties
94
world
view
distinctions
and
modal
differences
95
features
experienced
almost
uniformly
across
EuroAmericans
96
different
paths
in
both
life
and
death
97
differences
in
content
of
NDEs
and DEs
concord
with
differences
in
world-view
98
comparison
of
two
aspects
of
structure
99
TABLE 4
Typical sequence of places and selected events experienced in deep Euro-American NDEs compared to
the sequence in the Tibetan books of the dead1
Euro-Americans
1Squares indicate the same or similar positioning of places or events in the sequence of Euro-American NDEs and
Tibetan DEs.
100
the
boundary
is
directionally
biased
101
102
ordinal-scale
time
103
period of swoon, during the perception of the dark void and some
times the Clear Light, is described as a timeless, thoughtless state
from which the person awakes (Evans-Wentz, 1960, p. 29).
The changing nature of time through Tibetan DEs is supported by
other descriptions of it (Lati & Hopkins, 1985, pp. 69-73) which
liken the death process and Tantric meditation to each other.
Tantric meditation begins with sequential mental imaging. Only in
its culmination, when the Clear Light of the natural, quiescent mind
is revealed, is there experience without sequences of thought and,
thus, without a sense of time.
Finally, support for the existence of ordinal-scale time more gener
ally is found in the lore of Australian Aborigines and perhaps the
experiences of clairvoyants. The Aborigines speak of two kinds of
time: the passing time of daily life and the Great Time of the
Dreamtime, the time of Creation. Events in the Great Time have
sequence but cannot be dated (Brennan, 1988, p. 23). In a possibly
similar manner, clairvoyants have been found to experience two
kinds of time: ordinary linear time and a time in which events are
witnessed in a sequence but from a point of view of being and
experiencing the sequential flow (LeShan, 1966).
ordinalscale
space
104
fundamental,
perhaps
crossculturally
uniform
properties
of the
dying and
death
process
CONCLUSION
105
Most basically, it appears that the death space, at least for EuroAmericans and Tibetans, is much like life in its essential purposes,
functioning, and meanings. It would appear that the death space is a
reality for learning, based on choice, and offering opportunity for
growth. Although specific lessons may vary personally and cultur
ally, there may remain in death more essential human adventures:
to accept darkness with light from the point of view of light and to
integrate both, and to deepen both our capacity to love and our
understanding of reality and the self. Significantly, acceptance,
integration of opposites, love, and knowledge-based understanding
are among the most fundamental prerequisites for healing, for
making whole again (Levine, 1987). Death, like life, may bring an
opportunity for the learning, growing, and healing for which, it
may be said, we all take birth.
NOTES
1Shaman in traditional cultures commonly journeyed to the Lower World(s) by
initially following a root, animal burrow, or crack in the earth downward, or by
diving into a body of water or a hole called the jaws of the earth or a smoke hole,
each of which might become a tunnel. Sometimes shaman traveled through the
tunnel with a nish or by flying, as in Euro-American NDEs, and emerge in a
Lower World landscape (Eliade, 1964, pp. 202, 204; Hamer, 1980, pp. 32-37).
106
The dark tunnel is also thought to be the interior of the body in the views of
traditional shamanism, contemporary alternative healing, and some contemporary
Christian philosophy. A shaman might journey into the dark-tunnel interior of a
patients body to find and diagnose an illness (Hamer, 1980, p. 152). The Sioux and
other American Indians envisioned the body as a tube through which Great Spirit
could be channeled (Mails, 1978, p. 100; 1991). The alternative healer, Brennan
(1988, p. 68), holds the tunnel experience in NDEs to be the soul going up the body
along the primary energy axis of the spine and leaving the body in the bright light of
the crown chakra. The channelled Christian philosopher, Emmanuel (Rodegast &
Stanton, 1989, p. 137), says the tunnel experience is the transition of the soul from
inside to outside the body when the soul has remained in the body longer than is
necessary after the body begins to die. It is said to be optional; a more timely and
direct release circumvents the tunnel experience.
2The
holds that one book of the dead, the Bardo thos-grol chen-mo was
composed in the eighth century a . d . by Padma-Sambhava (Guru Rinpoche). PadmaSambhava was a Tantric yogi who introduced Vajrayana Buddhism to native
Tibetans who practiccd other (perhaps Bon) beliefs; he supervised the building of
the first Buddhist monastery there. As the originator of the rNying-ma-pa tradition,
Padma-Sambhava supposedly hid his various texts, including the book of the dead,
to be revealed at a more appropriate time. According to tradition, Karma-Glingpa
then discovered some of Padma-Sambhavas texts, including the Bardo thos-grol
chen-mo, in 1326.
4Thc
flow of light from a Buddhas heart to the heart of the deceased symbolizes the
compassionate nature of enlightenment. This compassion arises from the realization
that all sentient beings suffer.
5For
example, in one New Age Christian philosophy, love is the deepest reality
and ones true nature. The universe is friendly and filled with joy rather than
suffering (Rodegast & Stanton, 1987, pp. 15, 144,202).
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BOOKS
NOTED
Book Reviews
113
BOOKS OUR
EDITORS ARE
READING
114
115
ABOUT THE
AUTHORS
116
ABSTRACTS
Abstracts
117
118
1969
Vol. 1
No. I
No. 2
1970
Vol. 2
No. 1
Blair, M.A. Meditation in the San Francisco Bay Area: An introductory survey.
Criswell, E. Experimental yoga psychology course for college students: A progress
report. Green, E., Green, A.M., & Walters, E.D. Voluntary control of internal
states: Psychological and physiological. Tart, C.T. Transpersonal potentialities of
deep hypnosis. Timmons, B., & Kamiya, J. The psychology and physiology of
meditation and related phenomena: A bibliography.
No. 2
1971
Vol. 3
No. 1
No. 2
1972
Vol. 4
No. 1
No. 2
Back Issues
119
1973
Vol. 5
No. 1
No. 2
1974
Vol. 6
No. 1
No. 2
1975
Vol. 7
No. 1
Augustine, M.J. & Kai.ish, R.A. Religion, transcendence, and appropriate death.
Frager, R. & Fadiman, J. Personal growth in Yoga and Sufism. Kennett, J.,
Radha, Swami, & Frager, R. How to be a transpersonal teacher without becoming a
guru. Ram Dass. Advice to a psychotherapist. Shultz, J.V. Stages on the spiritual
path: A Buddhist perspective. Simonton, O.C. & Simonton, S.S. Belief systems and
management of the emotional aspects of malignancy. Trungpa, C. Transpersonal
cooperation at Naropa.
No. 2
1976
Vol. 8
No. 1
Capra, F. Modern physics and Eastern mysticism. Sutich, A.J. The emergence of
the transpersonal orientation: A personal account. Tart, C.T. The basic nature of
altered states of consciousness: A systems approach. Tarthang Tulku. A view of
mind. Vich, M.A. Anthony J. Sutich: An appreciation.
No. 2
Leslie, R.C. Yoga and the fear of death. Ram Dass. Freeing the mind. Ring, K.
Mapping the regions of consciousness: A conceptual reformulation. Singer, J. A
120
Erhard, W. & Fadiman, J. Some aspects of est training and transpersonal psy
chology: A conversation. Keller, M. Henry David Thoreau: A transpersonal view.
Welwood, J. Meditation and the unconscious: A new perspective.
No. 2
1978
Vol. 10
No. 1
No. 2
1979
Vol. 11
No. 1
No. 2
1980
Vol. 12
No. 1
No. 2
Back Issues
121
No. 2
1982
Anthony, D. The outer master as inner guide: Autonomy and authority in the process
Vol. 14 of transformation. Lieff, J. Eight reasons doctors fear the elderly, chronic illness
No. 1
and death. Vaughan, F. The transpersonal perspective: A personal overview.
Walsh, R. A model for viewing meditation research. Wortz, E. Application of
awareness methods in psychotherapy.
No. 2
1983
Vol. 15
No. 1
No. 2
1984
Vol. 16
No. I
No. 2
122
1985
Vol. 17
No. 1
No. 2
Chinen, A.B. Fairy tales and transpersonal development in later life. Coleman, D.,
Smith, H. & Ram Dass. Truth and transformation in psychological and spiritual
paths. Lukoff, D. The diagnosis of mystical experiences with psychotic features.
Lukoff, D. & Everest, H.C. The myths in mental illness.
1986
Vol. 18
No. 1
No. 2
1987
Vol. 19
No. 1
No. 2
1988
Vol. 20
No. 1
Chinen, A.B.; Foote, W.; Jue, R.W.; Lukoff, D. & Spielvogel, A. Clinical
symposium: Challenging cases in transpersonal psychotherapy. Epstein, M. The
deconstruction of the self: Ego and egolessness in Buddhist insight meditation.
Hiltunen, S.S. Initial therapeutic applications of Noh Theatre in drama therapy.
Pendzik, S. Drama therapy as a form of modern shamanism. Wilber, T.K.
Attitudes and cancer: What kind of help really helps?
No. 2
Cumulative index: The Journal of Transpersonal Psychology, Volumes 1-20, 19691988. Contents listed by volume year. Alphabetical list of authors. Lukoff, D.
Transpersonal perspectives on manic psychosis: Creative, visionary, and mystical
states. Lukoff, D. & Lu, F. Transpersonal psychology research review: Topic:
Mystical experience. Vich, M.A. Some historical sources of the term transper
sonal. Wilbfr, K. On being a support person.
1989
Vol. 21
No. 1
No. 2
Carlat, D.J. Psychological motivation and the choice of spiritual symbols: A case study.
Lukoff, D. & Lu, F.G. Transpersonal psychology research review: Topic: Computerized
databases, specialized collections, and archives. Nelson, P.L. Personality factors in the
frequency of reported spontaneous praeternatural experiences. Peters, L.G. Shamanism:
Phenomenology of a spiritual discipline. Schavrien, J.E. The rage, healing and daemonic
death of Oedipus: A self-in-relation theory. Serlin, I. A psycho-spiritual-body therapy
approach to residential treatment of Catholic religious.
1990
Vol. 22
No. 1
No. 2
1991
Vol. 23
No. 1
No. 2
Lajoie, D.H., Shapiro, S.E. & Roberts, T.B. A historical analysis of the statement of
purpose in The Journal of Transpersonal Psychology. Montgomery, C.L. The caregiving relationship: Paradoxical and transcendent aspects. Tart, C.T. Influences of
previous psychedelic drug experiences on students of Tibetan Buddhism: A preliminary
exploration. Vaughan, F. Spiritual issues in psychotherapy. Vigne, J. Guru and
psychotherapist: Comparisons from the Hindu tradition.
1992
Vol. 24
No. 1
Bogart, G.C. Separating from a spiritual teacher. Lajoie, D.H. & Shapiro, S.I. Defini
tions of transpersonal psychology: The first twenty-three years. Lukoff, D., Turner, R. &
Lu, F. Transpersonal psychology research review: Psychoreligious dimensions of healing.
McNamara, P. A transpersonal approach to memory. Shapiro, D.H. Jr. A preliminary
study of long-term meditators: Goals, effects, religious orientation, cognitions. Vich, M.A.
Changing definitions of transpersonal psychology.
No. 2
Hughes, D.J. Differences between trance channeling and multiple personality disorder on
structured interview. Loy, D. Avoiding the void: The lack of self in psychotherapy and
Buddhism. Stavely, H. & McNamara, P. Warwick Foxs transpersonal ecology: A
critique and alternative approach. Waldman, M., Lannert, J., Boorstein, S., Scotton,
B., Saltzman, L. & Jue, R.W. The therapeutic alliance, kundalini, and spiritual/religious
issues in counseling. Walsh, R.N. & Vaughan, F. Lucid dreaming: Some transpersonal
implications.