Sacred

While a great deal of the excitement about advances in psychological treatments comes from the potential for research in neuroscience to unlock the secrets of the brain, many mental health experts would like to temper this enthusiasm. A special issue of the Behavior Therapist released this month calls into question the predominant conception of mental illnesses as brain disorders.

A spiritual emergency is a crisis during which experiences are so intense that they temporarily disrupt the sense of self. Mislabeling them as pathological symptoms may be damaging to further spiritual development as well as to the individual's psychological and physiological well-being.

What media hype and those selling mindfulness don’t tell you is that mindfulness is a process that can radically transform you, and it’s not always safe, nor is it easy or straightforward. We make it safer by being aware of the risks and learning to listen to our own bodies about when it is or isn’t okay for us. No one else actually knows.

Could the whole array of psychiatric diagnostic categories, to the extent that they have any validity at all, be expressions of the failure to love and to accept love? Do successful psychotherapies really work by means of the therapist’s ability to encourage people to experience love through how positively he or she relates to them?

You can’t go back to mundane ways of seeing the world after very dark things happen. Trauma cracks open a hole in our lives and in our minds, throwing us into the zone where we face the big spiritual questions. Bad ideas can get in when things open up like that. But it’s also possible that something new and positive can get in.

I details what happened to Jeffrey Fidel when he quit psychiatric drugs and embraced an alternative, non-medical healing approach — a set of philosophical and spiritual teachings known as the Tao Te Ching and Hua Hu Ching.

My prayer to be taken out of my misery was answered, just not the way I used to envision. I managed to escape the system and here I am in the same lifetime, alive and well. I’m slowly getting acquainted with this new setup and am eternally grateful for yet another opportunity at life, which I hope does not slip through my fingers.

Much of what we term “madness” is, in fact, the awakening of the "Self" to its own Wholeness/Divinity. We are born totally pure. Throughout our lives we are subject to projections, flung at us from a multitude of directions: from Mom and Dad, from schools, religious institutions, the media, and the medical model. We are all buried, to some degree, under projections, and interesting symptoms emerge: nightmares, stress and anxiety, fear, flashbacks, and so on. These are not "Madness," but symptoms of health; of a "Self" attempting to break free from lies.

The drugs combined with my desire to know how life worked and what made a human broke down all past social conditioning of my individual self. I realized I was God. So was everyone else and I shared with anyone who would listen, but found no one who could understand or navigate the territory. There was little internet to speak of then and no Google to find others who experienced life as I was, so I voyaged on my own as best I could.

Psychiatric meds can shut down the emotions and consciousness enough to make it possible to tolerate dynamics that would inspire rage or surges of empowered activity without the meds. It can be helpful to look closely at these blocks and start to create a map to freedom, understanding that it is a complex process that involves not only the physiology of the body of the individual taking meds, but the architecture of the social system around that person.

The Orthodox believe that we are all mentally ill due to sin and that the Orthodox Church is the hospital for the soul, the psychiatric hospital with God being our Psychiatrist, the Physician of our souls. Orthodox belief regarding the human psyche may appear to be pure madness, even delusional, from the perspective of modern western medical science.

Study reports on the less-examined findings of difficult and painful meditation-related experiences.

What are we doing to our people? What life have we created for our youth? I want to believe that those struggling individuals for whom life became unbearable under the influence of medication cocktails have not died in vain. I have chosen to see their action as both a sacrifice and statement to all of us.

I say this about myself and everyone I have known in my life and work: No matter how overwhelmed and desperate we feel, recovery and growth depend on becoming open to loving and being loved, and seeming miracles occur when individuals change their life in recognition of these truths. Love wipes the slate clean.

Ayahuasca found to be effective in treating moderate to severe depression in low-income population.

What are some tactics used by voices, and what can you do about it? I hope the suggestions in this piece can help desperate voice-hearers become more understanding of the forces behind their agony, and perhaps bring a more enlightened perspective to the chemically-lobotomizing tendencies of their psychiatrists who treat voices with more medication.

The voice came to me for three nights in a row, and changed me at my core. I believe my voice was, and is, the voice of G-d, of love. But one devoted friend, an influential physician at the University of Minnesota, felt strongly that I had “lost it” and tried to persuade me to see his psychiatry buddy at the university.

This week we e-release a new free booklet, Pathways to Enhance Well-Being. Its creation began with my colleague Linda Lentini sharing with me some of the barriers she experienced as she moved towards bringing alternative approaches such as meditation and breath practices into state psychiatric institutions.

We need to burn through some darkness before we collectively see the light. The light is a palpable shift toward reaching for human connection; toward opening our hearts and our minds and intentionally focusing on the positive future that wants to emerge.

In this piece for The New York Times, John Williams praises the work of philosopher William James, who played an important role in studying and...

The International Society for Ethical Psychology and Psychiatry had the clout to draw a stellar line-up of presenters to its recent conference, including internationally prominent critics like David Healy, Peter Gøtzsche, Robert Whitaker and Allen Frances. There were lots of learnings and even some tense discussions, but one of the most intriguing aspects of the entire conference was the way in which scientific and social issues became deeply intertwined, especially when presenters reached for better pathways forward.

In this piece for The Cut, Amy Larocca investigates various aspects of the wellness industry, including homeopathy, natural medicine, spiritual exercise classes, and meditation, exploring...

The world calls what was "wrong" with me "bipolar." I prefer the notion that I went through a birth process to become the healer that I am today. I can't be silent because I know there are people like I was who are trapped and may not realize it yet. When they begin to see the prison bars that surround them, I want to be there for them as others were for me.

Confronting existential anxiety through “Basal Exposure Therapy” shows promising results in people withdrawing from psychotropic drugs.

When we force people to take psychiatric drugs, or lie to get them to take the drugs, we are not only harming the organ of their body called the brain—we are harming their capacity to think and to feel and to know themselves. We are limiting their personality and identity, and the expression of their soul.