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The need for a new diagnosis in ICD-11 to
diagnose religious and spiritual problems as a “ Z code” problem.
Z code - Problems with
religious or spiritual content:
I. Religious
problems
1. Loss or questioning of faith
2. Conversion experience and change in
religious membership
3. Memebership to new cults and
leaving cults
4. Religious issues in terminal
illness
II. Spiritual problems
1. Near death experiences (NDE)
2. Meditation experiences and
mystical experiences (and glossolalia)
3. Spiritual emergencies
4. PSI- related experiences
5. Spiritual possesion
ICD-10 diagnostic manual falls short to
address religious and spiritual problems and this may have a negative
influence on patients that may experience a religious or a spiritual problem.
DSM-IV has included since 1994
a new diagnosis for religious and spiritual problems
that may take care of this class of problems of the patients. The limitations
of the ICD-10 increase the risk that a person experiencing a spiritual
emergency may be misdiagnosed with psychosis or even with
schizophrenia.
There is a need to use a “Z” code for this
type of problems that are not pathological and by doing this it may be
stressed the normality of such experiences.
David Lukoff, one of the co-authors of the
DSM- IV cathegory on religious and spiritual problems have developed an
internet course with the name :
"DSM- IV Religious & Spiritual
Problems " that is free and awailable on line at URL:
http://www.internetguides.com/dsm4/dsmrsproblem.pdf
Lukoff's course includes the following
lessons on the following topics:
I. Background of DSM -IV Category
II. Religious Problems:
2.1 Religious problems
2.2 Loss or questioning of faith
2.3 Change in membership, practices and
beliefs
2.4 New Religious Movements and cults
2.5 Terminal and life-threatening illness
III Spiritual Problems
3.1 Spiritual emergence
3.2 Spiritual problems
3.3 Mystical experiences
3.4 Near-death experiences
3.5 Meditation & spiritual practice
3.6 Psychic experiences
3.7 Visionary experiences
3.8 Shamanic experiences
3.9 Alien Encounter experiences
3.10 Possesion experiences
IV Co-Ocurrence with Mental Disorders
V Differential Diagnosis
VI Therapeutic Interventions
6.1 Spiritual crises
6.2 Psychotherapy
VII Online resources
7.1 Online resources
7.2 Searching Medline
CE Quiz Form
Spiritual issues in counselling are common
and a group of researchers from The Ball State University U.S.A. has found
1750 references in the
scientific literature. The following link
lists 89 pages of references on research on spiritual issues in counselling:
http://ase.tufts.edu/iaryd/documents/researchRefSpiritCounseling.pdf
The need for a new diagnose in ICD-11
to describe these problems is there, for both the sake of the patient and
therapist.
I shall mention just a few of the most
significant religious and spiritual
problems that may be included in the ICD-11
with a “ Z code”.
Religious problems can be divided into the
following categories:
1. Loss
of faith or questioning of faith
2.
Conversion experiences and change in religious membership
3.
Membership to new cults and leaving cults
4.
Religious issues in terminal illness
Spiritual problems can be divided into
the following categories:
1. Near
death experiences (NDE)
2.
Mystical experiences
3.
Mediation experiences and spiritual emergencies
4. PSI-related
experiences
5.
Spiritual possession
Religious problems
According to James Fowler’s theory of
religious development, there are 6 distinctive stages of faith . The
development of faith is invariant and
at each stage there may appear problems
related to the transition between
the stages which can be experienced as a
crisis of faith (Fowler, 1995;
Barra, Carlson, & Maize, 1993;
Penson, Yusuf, Chabner, Lafrancesca,
McElhinny, Axelrad, et al. (2001 ).
According to Lewis Rambo ‘s theory of
religious conversion, the conversion
occurs in seven stages , which includes a
crisis at the second stage.
During this stage, religious or spiritual
problems may be experienced and
support and understanding is needed in order
to progress to the next five
stages. Conversion experiences may be
experiences several times during
one’s lifetime and as such, different crises
may appear with different
issues (Malony, 1992 ; Rambo, 1993
& 1998; Teodorescu, 1998).
Membership to New Religious Movements (*
NRMs), new cults as well as
leaving cults have caused many problems with
clear religious or spiritual
content. There is a need to distinguish
between New Religious Movements
(* NRMs) and cults. There is a tendency
to believe that cult involvement
induces psychopathology, but a study
done by Galanter (1999) has show
that previous degree of distress in converts
is responsible for later
psychopathology, but not group involvement as
such (Galanter, 1983, 1990,
1996 and 1999). APA’s Committee on Psychiatry
and Religion in 1989 has
called for moderation in condemning cult
involvement (APA Committee on
Psychiatry and Religion, 1989). Forced
deprogramming from cults and the
effects of leaving cults has been found to
cause serious problems that are
to be recognize as religious or spiritual
problems and treated as such
(Ikemoto & Nakamura, 2004 ; Wright
,1987).
In terminal illnesses religious and spiritual
issues are often addressed
by the patients in both positive and negative
ways. There is a need to
can acknowledge these issues for importance
to a terminal ill patient who
might has lost his or her faith or found a
new one. Religious coping is
one of the best strategies involved to help
people cope with death and
loss of a close relation. The use of
religious or spiritual issues in
dealing with death, can bring both
positive and negative experiences that
must be addressed by a caregiver in an
appropriate way (Doka & Morgan,
1993; Sulmasy, 2006).
Spiritual problems
Near death experiences (NDE) has been
investigated by IANDS for more than
thirty years and the scientific investigation
of the Omega Study using a
42- items questionnaire published in 1985 by
Kenneth Ring, has accumulated
much research on this spiritual issue ( Ring,
1985) . NDE are spiritual
experiences triggered by a sudden
confrontation with death due to a
serious traffic accident or a serious
health problem, when the person see
itself from outside his or hers body,
witnessing the resuscitation
attempts from the medical team as well as
having spiritual experiences.
The NDE experience is very profound and
usually makes enduring
personality changes to the person
experiencing it. Enduring changes of the
NDE on the personality of NDEs have been
reported at 5 years after the
experience (Ring, 1990). NDE may
have both positive and negative
influences on the person, and persons seeking
help to deal with these
spiritual problems are in need of support and
understanding from the
caregivers (Greyson, 1993, 1997, Gryson and
Bush, 1992; Greyson, and
Harris,1987). The latest book of P.M.H.
Atwater from 2007 : " The Big
Book of Near - Death Experiences: the
ultimate guide to what happens when
we die" is the ultimate guide to NDE
research done in the last 30 years by
various researchers and contains more than
200 scientific references,
together with websites dedicated to the
research on NDE.
Mystical experiences have been made a subject
of scientific interest by
William James in his book “The
varieties of religious experiences” from
1902. Mystical experiences can trigger
both positive and negative
emotions to the person experiencing them, and
hence the need for support
and understanding from the caregiver (Lukoff,
2007; Scharfstein, 1973;
Wulff, 2002; Cardena, Lynn &
Krippner, (Eds.). , 2000). Mystical
experiences are not pathological and
d’Aquilli has shown that the human
brain is constructed in such a way that
it may have mystical experiences.
Thus, many researchers agree that
mystical experiences are not
pathological and are genuine human
experiences that need acknowledgement
from a caregiver who is familiar with them
(Allman, De La Roche,
Elkins,
& Weathers, 1992; Lukoff, 1985;
). . The mental health profession has
been quickly to dismiss such experiences and
even label some of them as
pathological (Buckley, 1981; Agosin,
1992; Prince, 1992).
Meditation experiences are experiences that
appear during prayer or
meditation and these experiences may have
both a positive or a negative
influence on the practitioner. The
positive experiences in meditation are
often associated with ecstasy and
transcendence experiences while the
negative experiences are associated with
spiritual emergencies or with
spiritual possession (Behrend &
Luigi (Eds.)., 2000). There is a need
for understanding of these experiences hat
are no pathological and are
acknowledged by many major religious
traditions as signposts on the
spiritual path that are to be treated as such,
and not as psychopathology
(Grof & Grof (Eds.),1989;
Perry,1998; Shan, 2000; Walsh & Roche, 1979;
Sanderson, Vandenberg and Paese,
1999; Antoine Lutz, John D. Dunne,
Richard J. Davidson, 2008).
PSI- related experiences are uncommon
experiences that are associated with
telepathy, clairvoyance, telekinesis etc.
These experiences has been
investigated for more than 100 years by
parapsychologists that claim that
these experiences are genuine and that indeed
the human brain has the
capacity to receive thoughts and information
from afar. A person that may
experience spontaneous such unusual
capabilities in a hostile culture,
unsupportive for such unusual
experiences, may create problems of a
spiritual nature that may be addressed as
such by a knowledgeable
caregiver (Targ, Schlitz & Irwin, 2002;
Tart, 995).
Spiritual emergency was first coined in 1989
by Stanislav and Christina
Grof in theirs book “ Spiritual emergency-
when personal transformation
becomes a crisis”. They define spiritual
emergencies thus:“ …dramatic
experiences and unusual states of mind that
traditional psychiatry
diagnoses and treats as mental disease are
actually crises of personal
transformation, or “ spiritual emergencies”.
Episodes of this kind have
been described in sacred literature of all
ages as a result of meditative
practices and as signposts of the mystical
path.” (p. x).
Spiritual Emergencies are more thoroughly
debated in the following paper
and I hope that this kind of spiritual
problem may be included in the new
ICD-11.
Conclusion
Religious and spiritual problems are problems
that confront many people
today in many countries. The limitation of
ICD-10 to address these kind of
problems makes it necessary to propose a new
diagnose for the ICD-11. The
ICD-11 diagnose on religious and spiritual
problems wishes to be included
under the “ Z-code” thus making sure that
religious and spiritual problems
are not considered a form of psychopathology
and people experiencing these
problems be stigmatized by a “ F–
code”. It is my hope that the Revision
Committee of ICD-10 may acknowledge my
proposal as a new diagnose in the
ICD-11.
(N.B. the references list contains more
references as ad noted in the
ICD-11 proposal due to text logistics.
Due to limited space, I mention
only some of the references that are most
relevant to each category. I
have many more references and I believe that
there are thousands more
references pr. January 2008.)
References by category
DSM-IV Religious and Spiritual problems
Lukoff, D. (2008). DSM-IV Religious &
Spiritual Problems. Retrieved
January 08.01. 2008 from,
http://www.internetguides.com/dsm4/dsmrsproblem.pdf
RELIGIOUS PROBLEMS
1. LOSS
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SPIRITUAL PROBLEMS
1.
NEAR DEATH EXPERINCES (NDE)
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Bonenfant, R. (2001). A child’s encounter
with the devil: An unusual
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frightening elements. Journal
of Near-Death Studies, 20, 87–101.
Britton, W. B., and Bootzin, R. R. (2004).
Near-death experiences and the
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Broome, K. (Producer). (2002). The day I died
[Film]. Glasgow, Scotland:
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children: Shades of the
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truth in the light: An
investigation of over 300 near-death
experiences. New York, NY: Penguin.
Fenwick, P. (2004). Science and spirituality:
A challenge for the 21st
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131–157.
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Adventures in immortality: A look
beyond the threshold of death. New York, NY:
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experiences following
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6(1), 41-52.
Greyson, B. (1991). Near-death experiences
precipitated by suicide
attempt: Lack of influence of
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9, 183–188.
Greyson, B., & Bush, N. (1992).
Distressing near-death experiences.
Psychiatry, 55, 95-110.
Greyson, B. (1992–1993). Near-death
experiences and antisuicidal
attitudes. Omega, 26, 81–89.
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who have near-death
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their minds? Lancet, 355, 460–463.
Greyson, B. (2000b). Near-death experiences.
In E. Carden˜ a, S. J. Lynn,
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Greyson, B. (2003b). Near-death experiences
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Near-death veridicality research in
the hospital setting. Journal of Near-Death
Studies, 9, 45–54.
Irwin, H. J. (1989). The near-death
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Jansen K. Neuroscience, Ketamine and the
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Kircher, P. M., Holden, J., Atwater, P. M. H.,
Morse, M., and the IANDS
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Morse, M, Conner, D. and Tyler, D. (1985).
Near-Death Experiences in a
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Morse, M., and Perry, P. (1990). Closer to
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Parnia, S., Waller, D. G., Yeates, R., and Fenwick,
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cardiac arrest survivors.
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the blind: A study of apparent eyeless
vision. Journal of Near-Death
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Sabom, M. (1982). Recollections of death: A
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Sabom, M. (1998). Light and death: One
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Schwaninger, J., Eisenberg, P. R.,
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2.
MYSTICAL EXPERIENCES
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Radin, D. (1997). The Conscious Universe: The
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ICD-10’s limitations to diagnose religious
and spiritual problems:
The need for a new diagnose in ICD-11
Dinu- Stefan Teodorescu, clinical
psychologist from Norway
ICD-10 diagnostic manual falls short to
address religious and spiritual
problems and this may have a negative
influence on patients that may
experience a spiritual emergency. DSM-IV has
included since 1994 a new
diagnosis for religious and spiritual
problems that may take care of this
class of problems of the patients. The
limitations of the ICD-10 increase
the risk that a person experiencing a
spiritual emergency may be
misdiagnosed with psychosis or even
with schizophrenia. Transpersonal
oriented psychiatrists and psychologists have
accumulated research and
experience to can differentiate between
psychosis and a spiritual
emergency and their knowledge may help the
field to expand its horizon in
order to take care of the needs of a larger population.
The
Psycho-Kundalini Syndrome Index” is just such
an instrument that can
distinguish these two conditions: psychosis
and a spiritual emergency
caused by a kundalini awakening. I shall
present a case history of a
patient experiencing a spiritual emergency
which was misdiagnosed with
schizophrenia and treated with forced
medication and electroshock was
contemplated also as an alternative. Given
the present limitations of the
ICD-10 to diagnose religious and spiritual
problems, as it is the case in
DSM-IV, a proposal to introduce such a
diagnose in the ICD-11, which may
include explicit also spiritual emergencies.
may be appropriate.
Keywords: ICD-10, ICD-11, spiritual
emergency, kundalini awakening,
schizophrenia.
Introduction
In many European countries health
professionals use ICD- 10 as a
diagnostic manual for mental health problems
(WHO, 1992). ICD-10 has not
yet a diagnose concerning religious and
spiritual problems and spiritual
practitioners in Europe and elsewhere where
this diagnose system is use,
run the risk to be misdiagnosed with
schizophrenia in a case of a
spiritual emergency.
The closest diagnosis for a spiritual
emergency that can be found in the
ICD-10 is the diagnosis F 44.3 “ Trance and
possession disorders” found
under the larger category of Dissociative
(conversion) disorders. Another
diagnosis which may come close is the
diagnose F 48.1
“Depersonalization-derealization syndrome”
found under the larger category
of F 48 “Other neurotic disorders”. There is
not much help in the ICD-10
for a spiritual practitioner who may
experience a spiritual emergency and
with the exception of these two diagnoses,
there is no other help to
understand such conditions that in essence
are not pathological, but on
the contrary, they represent in the spiritual
traditions a sign for a
higher development of the human consciousness
(Krishna, 1972a; 1972b;
1974; 1981; 1982; Sanella, 1989; Grof and
Grof, 1989). Unfortunately,
there are many western mental health
practitioners that do not share this
view of the spiritual traditions, and due to
the limitations of the
ICD-10, they tend to categorize such
exceptional experiences under
aberrant experiences that are so common in
psychopathologies of psychoses
and schizophrenia (Stommen, 1984). There is a
need to enlarge the ICD with
new diagnoses in order to can accommodate
also extraordinary experiences
that may some times resemble aberrant
experiences, but are miles away from
them. The ICD is in need of a change and the
spiritual community asks for
a fair trial in including in the ICD-11
manual a new diagnose that may
help to make a differential diagnose, in the
case of spiritual
emergencies.
A direct consequence from the limitation of
the ICD 10 concerning
religious and spiritual problems. is the
risk that spiritual
practitioners in Europe undergoing a
spiritual awakening may be unjust
diagnosed with psychosis or even
schizophrenia, in stead for a religious
or spiritual problem (Buckley, 1981,
Lukoff,1985; Teodorescu, 2003).
ICD 10 diagnosis manual cannot solve this
problem and there may be two
alternatives: either introduce a new diagnose
in the ICD-11, or turn to
the American system of the DSM that has
such a diagnosis.
DSM-IV’s diagnosis V 62.89
“religious and spiritual problems”
In the U.S.A. the mental health practitioners
use another diagnostic
manual, namely DSM-IV which has a special
diagnosis concerning religious
and spiritual problems, namely V 62.89
“Religious and spiritual problems”
(APA, 1994). The diagnosis V 62.89 has
been proposed to the DSM- IV, by
three mental health professionals that work
from a transpersonal
perspective: Lukoff, Turner and Lu in 1993.
DSM-IV ‘s diagnosis V 62.89 “Religious
or spiritual problem” enumerates
the following limited list of problems: “
Examples include distressing
experiences that involve loss or questioning
of faith, problems associated
with conversion to a new faith, or
questioning of spiritual values that
may not necessarily be related to an
organized church or religious
institution” ( p.741, APA, 1994).
The diagnosis V62.89 “ Religious or Spiritual
Problem”, was proposed with
the intention, to help health professionals
to distinguish between
psychosis and spiritual emergency. The DSM-IV
committee had changed the
name of the diagnosis as proposed by the
Lukoff, Lu and Turner, excluding
spiritual emergency, and turning it into a
more general and less specific
diagnosis which can only describe a small
part of the huge field of
spiritual problems. This limitation of the
diagnosis may present the risk
that many of the categories of spiritual
emergencies described in the next
section may be confounded with symptoms of
other conditions and diagnosed
as such, e.g. psychosis and schizophrenia
(Lukoff, Lu and Turner, 1992;
1998, Steinfels, 1994, Sleek, 1994).
Spiritual emergency and its varieties
Spiritual emergency was first coined in 1989
by Stanislav and Christina
Grof in theirs book “ Spiritual emergency-
when personal transformation
becomes a crisis”. They define spiritual
emergencies thus:“ …dramatic
experiences and unusual states of mind that
traditional psychiatry
diagnoses and treats as mental disease are
actually crises of personal
transformation, or “ spiritual emergencies”.
Episodes of this kind have
been described in sacred literature of all
ages as a result of meditative
practices and as signposts of the mystical
path.” (p. x).
Spiritual emergencies has been
acknowledged by both the west and the east
spiritual traditions through the centuries
and written down in important
spiritual books, for example the book of St.
John of the Cross “ The dark
night of the soul” (St. John, 1988). As a
type of spiritual emergencies,
the Indian tradition has identified a
phenomenon with the name kundalini
which may give rise to powerful experiences
that in extreme cases may
resemble those seen in psychotic conditions
(Satyananda Sw., 1982;
Krishna, 1993).
A problem can arise when a spiritual
practitioner undergoing a kundalini
awakening may seek help from a western
educated mental health practitioner
who may confound the condition with psychosis
or even with schizophrenia
and treat the condition as such.
The right approach to such conditions is to
understand and acknowledge
them for what they are and are not to be “
suppressed by standard
psychiatric routines” ( Grof and Grof, 1989),
and “ to support the process
and to cooperate with it in order to utilize
its positive potential” (Grof
, 1993). Grof observes elsewhere that “
the traditional psychiatric
strategy that uses pathological labels and an
indiscriminate suppressive
approach for all non-ordinary states of
consciousness” (Grof, 1993).
Christina Grof in the eighties has founded the
Spiritual Emergence Network
(SEN), a worldwide organisation dedicated for
the support of individuals
undergoing spiritual crisis, though providing
information concerning the
process of spiritual emergency as well as
providing information on the
available alternatives to traditional
treatment.
There are several forms of spiritual
emergency: shamanic crisis, awakening
of Kundalini, episodes of unitive
consciousness (“peack experiences”),
psychological renewal through , return to the
centre, crisis of psychic
opening, past-life experiences,
communications with spirit guides and
“Channeling”, near-death experiences,
experiences of close encounters with
UFOs, possession states, opening to life
myth, and emergence of a karmic
pattern (Grof and Grof, 1989; Bragdon, 1990).
Spiritual emergencies courses are held at
several universities in USA
helping participants to learn about the
background and history of
spiritual emergencies from the work of
Stanislav and Christina Grof, John
Perry, John Mack, R.D. Laing, David Lukoff,
etc. Further, the curriculum
also includes the description of the
different forms and types of
spiritual emergencies, how to make
differential diagnoses between
spiritual emergencies and psychopathology and
how to become more
culturally competent in treating spiritual
problems (Lukoff, Lu and
Turner, 1992; 1995; Scotton et al. , 1996;
Cortright, 1997; Bragdon, 1993;
Watson, 1994; Sanella, 1992).
Spiritual emergency, kundalini awakening type
One of the most common types of spiritual emergency
is kundalini
awakening, which is wide known in the Indian
spiritual tradition (Avalon,
1974; Krishna, 1978a; 1978b; 1979; 1990;
1993; Kundalini magazine, 1985;
Goswami, 1980; Chimnoy, 1974; Johari, 1986;
1987; Mokerjee, 1989;
Muktananda, 1978; Rajarshi Sw.,
1994; Satyananda, Sw., 1982; 1983). More
and more western medical scientists are
researching this condition
(Bentov, 1977; Motoyama, 1978; 2001;
Sanella, 1992; Grof and Grof, 1989;
Greenwell, 1990; Greyson, 1993; Scotton,
1993; Shivananda Sw., 1985;
Silburn, 1988; Kundalini Research Network,
1996; White, 1990; Karagulla
and van Gelder Kunz, 1989;
Irving, 1995; Feurstein, 1990; Selby, 1992).
Lee Sanella was one of the first to propose a
classification of the
kundalini symptoms and he categorized
kundalini phenomena under four main
categories of symptoms: motor- any
manifestation that can be independently
observed and measured, sensory- inner
sensations such as lights, sounds
and experiences normally classified as
sensations, interpretative- any
mental process that interprets
experience, and non-physiological-
phenomena that, taken at face value as
genuine occurrences, must involve
factors for which physiological explanations
are not sufficient. Thus, the
motor phenomena are: automatic body movements
and postures, unusual
breathing patterns and paralysis; sensory
phenomena are: tickling
sensations, heat and cold sensations, and
inner sounds; interpretative
phenomena are: unusual or extreme emotion,
distortion of thought
processes, detachment, dissociation, single
seeing, and “great body”
experience; non-physiological phenomena are:
out-of-body experience, and
psychic perceptions (Sanella, 1978).
Kundalini Research Network (KRN), a
collaborative between western
scientists and spiritual practitioners has
been trying to map the
kundalini process and phenomena from the
eighties, and managed to develop
the Kundalini Research Network Questionnaire
version 2,0 for its research
purpose into Kundalini and Spiritual Emergency
phenomena (KRN, 1996). The
KRN’s questionnaire distinguishes
several Kundalini- type experiences
including the following: sensations of
energy rising up the spine or
through the body—rushes of light, energy or
heat, perception of unusual
lights or sparks; pervasive luminosity; the
enhancement of the visual
perception; perception of inner sounds- such
as the buzzing of bees,
humming, the dull roar of distant waterfalls,
“music of the spheres” etc (
not related to inner ear problems); expansive
episodes- feeling of
expansion of your consciousness, head and/or
body; bliss episodes- a
sensation of profound bliss, all-encompassing
love, overwhelming joy,
nerves tingling, excitement; recipient of
shaktipat (so called
transmission of power from one individual to
another for the purpose of
awakening kundalini) “ (p. 12-13, KRNQ)
The Indian tradition gives the most
thoroughly description of the
kundalini awakening process and Guru Sri
Yoganandji Maharaja gives a
thoroughly description to this process in his
book “ Mahayoga Vijnana” .
From a Western mental health
perspective, the above descriptions of
symptoms overlap much with psychotic
symptoms, thus giving rise to
confusion and even questioning the validity
of Indian traditional
kundalini awakening model. It may be very
arrogant for the Western medical
science to question the validity of these
descriptions and even worse to
pathologies them (WHO, 1992). The best
attitude for a western mental
health practitioner is to keep an open mind
and if possible to refer the
client to a person who is familiar with this
process, thus helping the
patient to find understanding and relief from
his or her problems (Kason,
Bradford, Pond and Greenwell, 1993;
Kornfield, 2000; Bragson, 1993;
Cortright, 1997; Scotton et al, 1996).
Differentiating Kundalini awakening from
psychosis
Countless of people have experienced
kundalini awakening and survive this
trial by whatever means were possible to
them, and many has written
autobiographical books with theirs
experiences of this process (Krishna,
1993; Muktananda, Sw. 1978; Tweedie, 1993;
St. John of the Cross, 1988;
White, 1990; Sanella, 1992; Greenwell, 1990;
Bragdon, 1990).
Sanella suggests in his book “ The Kundalini
experience” that there is
enough clinical evidence in order to make a
distinction between the
physio-kundalini complex and psychosis. Even
if there can appear a
schizophrenia-like condition due to a
kundalini awakening, the two
conditions must not to be confused. He
comments: “ Sensations of heat are
common in kundalini states but are rare in
psychoses. Also very typical
are feelings of vibration or fluttering,
tingling and itching that move in
definitive patterns over the body, usually in
the sequence described
earlier. In addition to this, bright lights
may be seen internally. There
may be pain, especially in the head, which
arises suddenly and ceases
equally suddenly during critical phases in
the process. Unusual breathing
patterns are common, as well as other spontaneous
movements of the body.
Noises such as chirping and whistling sounds
are heard, but seldom do
voices intrude in a negative way, as is the
case in psychotic states. When
voices are heard, they are perceived to come
from within and are not
mistaken for outer realities“( p. 110).
Furthermore, Sanella says: “
Symptoms caused by kundalini will disappear
spontaneously 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. Disturbances must not be
viewed as pathological. They are,
rather therapeutic inasmuch as they lead to a
removal of potentially
pathological elements.” (p.111).
In 1993, psychiatrist Bruce Greyson
created a 19-items questionnaire, the
“ Physio-Kundalini Syndrome Index” to compare
physio-kundalini syndrome
with mental illness (Greyson, 1993). His
intention with the study was to
differentiate kundalini awakening from mental
illness. The
Physio-Kundalini Syndrome Index has 4 scales:
motor physio-kundalini
symptoms, somatosensory physio-kundalini
symptoms, audiovisual
physio-kundalini symptoms,and mental
physio-kundalini symptoms. The motor
physio-kundalini symptoms includes the
following four symptoms: one’s
body assuming and maintaining strange
positions; becoming frozen or
locked, immovable; breathing spontaneously
stopping or becoming rapid,
shallow or deep; and spontaneous involuntary
body movements. The
somatosensory physio-kundalini symptoms
includes the following six
symptoms: physical sensations starting in the
feet, legs; extreme
sensations of heat or cold moving through the
body; moving pockets of heat
or cold extreme high; pains in parts of the
body which stop abruptly;
tingling, vibration, itching, tickling on the
skin; and spontaneous
orgasmic sensations. The audiovisual
physio-kundalini symptoms includes
the following four symptoms: internal noises,
whistling, chirping;
internal voices; internal lights; and colours
illuminating parts of the
body, or external light bright enough to
illuminate a dark room. The
mental physio-kundalini symptoms includes the
following five symptoms:
observing on self, as if one is a bystander;
sudden intense ecstasy,
bliss, peace, love, joy, cosmic unity; sudden
intense fear, anxiety,
depression, hatred; thoughts spontaneously
speeding up, slowing down or
stopping; and experiencing one self larger
than the body.
Dr. Greyson administrated the 19 items
Physio-Kundalini Syndrome Index to
138 patients admitted to an impatient
psychiatric unit for a period of 6
months (Greyson, 1996). The responses were
compared with a previous study
in which a sample of 153 NDEers (near death
experience- ers) as well as a
control group of 168 subjects were tested
with the same instrument. The
aim of the study was to gather more
information in order to clarify a
previous claim that institutionalized
psychiatric patients suffer from
misdiagnosed kundalini
awakenings (Bentaov, 1977, Krishna, 1993). The
conclusion of this study was that individuals
who were experiencing a
kundalini awakening were having more symptoms
of the psysio-kundalini
syndrome than psychotic patients. Dr. Greyson
found seven items that are
found more common to people experiencing a
kundalini awakening as compared
to psychotic patients. These seven symptoms
are: spontaneous orgasmic
sensations, ascending anatomic progression of
sensations, internal noises,
internal voices, internal lights or colors,
watching oneself as if from a
distance, and sudden positive emotions for no
apparent reason. These seven
items may be use as indicators for
differentiating kundalini awakening
symptoms from psychosis. Psychologist
David Lukoff proposed that
psychotic symptoms in the context of
kundalini experiences should not be
diagnosed as schizophrenia, but as “mystical
experience with psychotic
features”( Lukoff, 1985).
A case of misdiagnosed Spiritual
Emergency: kundalini type symptoms
The present case history is about a Spiritual
Emergency, kundalini
awakening type which was considered
pathological by a psychiatrist in
Norway and treated as a case of schizophrenia
with forced medication and
possible electroshocks in a inpatient
psychiatric ward.
The person, a 63 years old retired chef
psychiatric nurse has been
practicing yoga alone for many years in a
remote place in Norway. She has
been active all her life and worked as a
chief psychiatric nurse in a
mental hospital for more than 25 years. She
never suffered from psychosis
or schizophrenia. After retiring from the
active life in the mental health
services for more than 30 years, she began to
practice yoga at home,
following a correspondence course from
France. After a period with intense
yoga practice she began to feel energies
running through out her body.
She began to feel vibrations in many places
in the body, and feelings of
flow of energy in the body as well as in the
feet and in the arms. She
felt sensations like electricity was passing
through the body and
sometimes the body was shaking and jumping
involuntarily, the hands and
feet were stretching out forcibly against her
will, other times she
become so active that she was unable to sit
still. While the body’s
movement was most intense or the feelings of
energy were felt running
through the body, she heard an internal
vibration, something like a
distant sound of a waterfall. Other symptoms
were: involuntary deep
inhaling and exhaling of breath, as well as
faster or slower breathing
patterns, powerful trembling of the
body, involuntary laughing and
weeping, loosing of the feeling of
bodily existence, feeling that she had
no body, everything looked vacant for
her, involuntary closing and
opening of the eyelids, and uttering of
strange sounds. Taken by surprise
she sought help to the local doctor. The
doctor thought of her as
psychotic and referred her to the regional
psychiatric hospital where she
was confined to an acute psychiatric ward and
treated for schizophrenia.
These symptoms were enough to convince the
psychiatrist that she was
suffering from schizophrenia and began to
medicate her against her wish
with huge doses of narcoleptics. Under forced
medication, nobody listen to
her complains that she doesn’t need medicine
and that the narcoleptics
were having no effect. Additionally, the
patient was sad because the
personal was not taking her seriously in
acknowledging her experiences and
giving her support and understanding to cope
with this condition that was
frightening to her. After many weeks with forced
medication and no
improving of her condition, the
psychiatrist, who was a serious follower
of electroshock therapy was contemplating
also this alternative. The end
of the story is not known because the person
who told the story was fired
from the department because of his opposition
to the psychiatrist
treatment of the patient, and for his moral
support to the patient. The
conflict between the psychiatrist and his
opponent was about the right
diagnose for the patient and the right
treatment for it. Unfortunately
for the patient, ICD-10 had no diagnose that
could have allowed for a
differential diagnose, and thus the
schizophrenia diagnose was given along
with forced medication and possibly
electroshocks.
From the perspective of the Indian tradition,
the symptoms described above
are clear signs for an awakened kundalini and
as such, are not to be
considered schizophrenia, but a spiritual
opening to a higher
consciousness for the person (Krishna, 1993;
White, 1990; Greenwell, 1990;
Sanella, 1992; Grof and Grof, 1989; Brandon,
1990; 1993).
I hope that this case history may make some
of the readers think about
differential diagnosis and a future diagnose
in the ICD-11 for religious
and spiritual problems, including also
spiritual emergencies, may make
this possible.
It is my hope that one day, people
experiencing a kundalini awakening
shall not be subjected to forced medication
or electroshocks, but on the
contrary, should be treated with respect,
understanding and compassion
for theirs condition ( Krishan, 1993; Kason,
Bradford, Pond and
Greenwell, 1993; Greyson, 2000; Anderson and
Young, 2000).
Conclusion
The ICD diagnostic system is limited today in
order to can diagnose
religious and spiritual problems, especially
spiritual emergencies,
particularly kundalini awakenings. This paper
has shown a tragic example
of a misdiagnosed spiritual emergency due to
the limitations of the ICD-10
with traumatic consequences for the
patient. The pioneer work of Lukoff,
Lu and Turner in 1993 to convince the DSM-IV
committee to include a new
diagnosis concerning religious and spiritual
problems, has been a partial
victory for the religious and spiritual
community, as well as for the
transpersonal oriented therapists. The
Europeans can learn from their
example and propose for ICD-11 a much better
diagnosis, taken into account
the huge amount of research on religious and
spiritual issues done since
1993!
Every new diagnosis helps mapping better the
huge diversity of human
experience, and the religious and spiritual
experiences are some of the
most diverse experiences, but also some of
the most precious of the human
consciousness.
And this initiative may extend the horizon of
the mental health profession
helping to deliver better services to a wider
population. The population
that is active and engaged in spiritual
practices may fell safer in
seeking also help from the established mental
health profession, instead
of seeking help only from the alternative
medicine practitioners or the
clergy, in a case of a spiritual emergency
(Whitney, 1998). The
established mental health community had made
in the past grievous mistakes
in diagnosing people undergoing spiritual
emergencies with psychosis or
schizophrenia, and now it may be the time to
rectify all that. This paper
has shown such a tragic example of a
misdiagnosed spiritual emergency and
this may be a wake up call for many in the
mental health profession to
consider a differential diagnose. It is my
belief that the mental health
community is mature enough to be more
inclusive of such human experiences
that are in no way pathological, but on the
contrary, are evolutionary and
serve the further evolution of the human
consciousness. (Krishna, 2000;
Grieson, 2000; Walsh and Vaugham, 1993;
Sanella, 1978; Grof and Grof,
1989; Robinson, 1986; Young, Griffith and
Williams, 2003; Anderson and
Young, 1988). I believe that the ICD-11 can
be enriched with a new
diagnose that may address all these problems
and thus do justice to the
religious and spiritual communities. Today,
spiritual practitioners
experiencing a spiritual emergency run the
risk to be, according to the
ICD-10 misdiagnosed with psychotic disorders
or schizophrenia.
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