Category: Spirituality

Donna Quesada: Well then, if you don’t mind, I’ll get right into it. I was so moved by what you were saying about resilience. So, in case our viewers haven’t seen your Ted Talk, I want to get right into it…I was so moved and you were saying how it all started with you looking at an old family portrait of relatives who must have known that they were destined for Auschwitz. And I’m sorry to switch gears in such an intense way, so quickly, but this kind of gets into an important aspect of your teaching. I would love if you would share more about that…and you noticed that they had very serious faces…and you were struck by this…and it made you wonder, How on Earth can they carry on, knowing what they must have known on some level? And so, this started a fascination with what you call resilience, in your own life. And I’m fascinated with that, too. I was wondering if you could give a little more background on that?

Joan Borysenko Ph.D: Well, first of all…the fact that it was a dozen members of my family that died in Auschwitz…I knew this intellectually, Donna. But there is a very big difference between knowing something intellectually and actually feeling it in your body…the actual emotional response to that. And I got that photo suddenly, from a relative I’d never even heard of. It just appears in my box. I took one look at it and what really got me is that it was my grandfather’s brother and his family. They hadn’t come to the United States, at that time. And They were the last of the family that was in Eastern Europe. The resemblance. The family resemblance from my grandfather…my grandfather’s brother…his children. It was so overwhelming that I just started to cry. And all of a sudden, it was as if I was there and I could feel my body…kind of the neurons…I could feel in my body the tremendous dread. And what I know as a scientist is that trauma from previous generations passes down for three or four generations. And I’d always wondered…to my psychologists, I always seemed like a trauma survivor. And I’d been working on patterns of low-resilience in myself for years. And even though I wasn’t in the direct lineage of my great uncle, my grandparents had left because of pogroms in Eastern Europe. It was so common for Jews, for example, to be rounded up, put in a barn and the whole thing set on fire.

And there was a history of that. It’s a history that gets handed down from generation to generation. And it’s not so much in the DNA itself because that doesn’t change. But whether your DNA, aspects of it, get silenced, or whether they remain active…what it tells us is that DNA does not estimate. We live in an enormous environment…our inner environment of thoughts and feelings, as well as the outer environment…our social interactions…the plants around us and how they speak…the quality of the light…the beauty. All of these things that we would have formerly said “Hey, that’s great poetry, Joan.” It’s more than poetry. It’s our biology. And there’s a whole new field called, Inter-Personal Neuro-Biology, which defines the mind as the way that information and energy flows across time. And it’s an emergent property of what is within us and what is outside us. Our mind is embodied within our nervous system and embedded within our environment. And we’re all in inter-relationship with each other. And as a scientist, I find the new Neuro-Science fascinating! Coupled with epi-genetics and we know because of this, a lot more about what it takes to be resilient. And you know, Donna, right now, we really need to be resilient. Because we are in the middle of a sea change.

Donna: So, this is fascinating and I’ll just restate it, to see if I understand correctly. For so long we have had this debate, which was big in the 50’s, which was nature vs nurture and the whole thing, but we’ve come to a subtler understanding where it’s not just the environment dancing with the genetic tendencies. It’s our internal landscape, as well. And depending on what is going on there, it turns on certain genetic tendencies, or they remain dormant. Would that be a correct way to say it?

Joan: You said it beautifully. Thank you so much, that was an excellent recap.

Donna: Well, it’s fascinating to me, too…we’re so in sync. I just want to tell you on a personal level, in terms of what you are talking about and my interests. I’ve been so interested in that somatic way of knowing…that our body talks to us. And you talk about that, too, so I’m going to be asking you about it. And I love that you have spoken about that in your talks…and helped us understand these deeper ways we know or that we understand how we ourselves feel. You know, we are so used to growing up with pros and cons lists…and that we can work things out rationally. But in fact, the deeper truths about the stuff that really matters doesn’t come that way. And I love that you speak of that.

But first, to sort of stay on point…this business of resilience. Is this too personal? You talk about your own struggle with OCD. I want to connect the dots here. So, you already had this idea that your ancestors had gone through extreme challenges. And then you, yourself, were put into a situation where you had to face that in your own life. Pretty much, a personal example of what they dealt with. You had your own…maybe it’s too dramatic to say “holocaust,” but for all of us that are going through a challenge, it feels that way. It feels traumatic and dire and life changing. And you had that happen where you had to put it to the test when they told you that you were going to go to a new school. And you realized, my reaction isn’t maybe what they expect…this isn’t a happy thing…this is a scary thing. And all of these fear mechanisms were coming up in you. Could you talk about that and how you discovered within yourself, ways of coping or ways of dealing with those challenges?

Joan: Well, yes. Because, you know, it’s interesting…going to a new school is a new challenge. But it’s not usually enough of a challenge that a child actually becomes psychotic. And I think there were several other extremes that came into this at that time. But the approximate cause of really developing a psychosis and developing OCD and managing that psychosis… And when my mother took me to see a scary movie…and that movie took place in the jungle with head hunters. There were snakes and scorpions and blow guns. Stuff that could be upsetting to a ten-year-old child. I started to dream about the movie at night. But then, I started to hallucinate it during the day.

And I developed the belief that only I could see the head hunters. So, I had to do something about them. Because they were going to break into the house and they were going to kill my whole family…which is terrifying beyond belief. Absolutely terrifying to feel like the life and death of all your loved ones rests upon your little ten-year-old shoulders. And in order to deal with that, I came to the belief…and this is now the OCD…that, if I did a stylized set of rituals, which sort of grew week by week in number and complexity…that if I did those rituals, the head hunters, who I could actually see…not quite manifest…I saw their energy forms. And if I did the rituals, their energy forms would disappear and there would be safety in the house for a little while, until they tried to get back in. And I had typical OCD types of rituals, like having to wash my hands, and counting like a hundred times. Or, picking up something to read and having to turn it upside down and repeat three times…the reading upside down. And this starts to take up your whole life. Your whole life is a ritual and it interferes with school. I saw psychiatrists and nobody could help.

This was a very long time ago. Sixty years ago, or more. And finally, I sat down one day…maybe six months into this…in a state of absolute hopelessness. And I said a prayer that had such body sense to it…such a felt sense. An absolute prayer of the broken heart. And it was like…”Help.” If there was anything out there…”Help.”

And what I had, Donna, was an experience of cosmic consciousness. And the fear completely dissipated and was replaced with a kind of peace that was just such peace. It was, to use a metaphor, like you were being held in the palm of God. That at all points, all was well. And I felt connected to something much larger than I was. Something that was absolutely loving. And I also connected deeply with my own inner intuition. And I do believe that there is a part of ourselves…whether you are a Buddhist, you’d call it true nature. It’s who we are. There’s a wonderful metaphor for that. That I learned from Steven Mitchell. It’s like a window pane into a larger reality, but usually the window pane is covered with dirt. You clean it and you realize, I was never separated…I was always part of this reality. So, whatever you call that, your true nature, your higher self…

I connected with that. And because that is connected with a larger energy, a larger wisdom than your personal base of knowledge…I started to know things as a ten-year-old, that ten-year olds don’t know. And what I knew most clearly, is that I could recover from this. And I also knew exactly how to go about it, which was pretty amazing. And I like to tell people, “if you have OCD, this will not apply to you.” It’s very specific to me. Because what happened was, in a flash, a poem came to my mind. And this is a poem that spirit gave to a ten-year-old. And I called it “The Light.” And here’s how it went:

Somewhere in the darkest night there always shines a little light.

This light up in the heavens shines to help our God watch over us.

When a small child is born, the light her souls adorn.

So, when our human eyes look up in the lightless sky, we must know.

We must know that this light burns far into the night.

To help watch over us.

Donna: That’s beautiful.

Joan: Isn’t it beautiful? It’s a gift of spirit. And what I knew intuitively is, I could never do a ritual again or I would get stuck there. But because that poem contained the essence of the connection that I was feeling…if I just said the poem when I got scared, I wouldn’t have to do any rituals. And so, of course, I wrote the poem down. It was already memorized. It was like emblazoned on my soul. And for the next three or four days, whenever I saw head hunters or woke in the night from a nightmare, or needed to do a ritual, I’d just say the poem. And, sure enough, at the end of three or four days, there were no more dreams, no more head hunters, no more need to do rituals. The whole thing had disappeared. And while as a scientist, I have a Ph.D in Cell Biology from Harvard Medical School…and as a licensed psychiatrist…

Donna: And here you are reconciling that with the miraculous.

Joan: Exactly! So, Science has no words for that. Science calls this “spontaneous remission.” But, if you ask anyone who has had a spontaneous remission from anything…physical or mental…they usually have a very interesting story to tell. And I think we learn a lot by listening to those stories. And so, at 10, I didn’t know any words like higher self. I didn’t know any of that. It was just an experience. And so, only as I got older, could I parse this out in any kind of language…because there is no good language for the soul. And yet, what happened at 10, Donna, was the seed for everything else that I do in this lifetime…my purpose. My fascination is with psychology, consciousness, neuro-science, the mind, the body and the spirit. That’s what I’ve always done, It’s my passion.

Donna: Would it be fair to say that at that moment, when you were a girl, praying to something higher than you had words for…that you didn’t even know who you were praying to? An Angel, God? A Saint?

Joan: Well, you know, I’d been to a Jewish girl’s camp and it was quite a wonderful camp. We used to sit in this pine grove on Friday night. And Saturday morning service…we would have our services out in nature. And for me, what’s lovely in Judaism, is that God is a mystery. If you’ve progressed from the esoterica kind of the religious, it’s not like God is even a male. In the pine grove, we welcomed the feminine aspect of god. And I already knew from there that God was a mystery. But I identified that mystery with coming so clearly in nature, I can still flash with being in that pine grove. I can feel it in my body. It was more a sense of being that is embodied in nature. And because there is a feminine aspect to it, too…they were sort of a comfort, knowing that as a feminist, and that aspect is there, too…of the divine mystery, of the divine mind. That creates all of manifest reality. We kind of all move…and being in the body of the benign feminine. For me, that was much more of a felt sense than anything else. So, I knew I was praying into the mystery…to God.

Donna: So, I want to appeal to the work you have done in the scientific realm. And also, this comes back to my interest that the body talks to us. I’ve read about athletes who send intentions into their bodies, and how the body responds the same, regardless of whether the event is taking place. You can visualize yourself going through the jumps and stuff…and this causes very real physical changes within your body. So, how do we trust these sensations? How do we know these sensations are real? Or, how do we know that we aren’t just producing some physiological effect? I guess that gets into discernment which you also talk about. So, I’m wondering if you could comment on that…

Joan: Well, I’d love to because in fact, my husband and I have had a lot of conversations about that. We tried to see what people who have dealt in this subject matter for a long time think about it. How do you know the world apart from your own ego and and its own wants and fears? That’s the question. We decided we would ask people from a variety of different traditions. We interviewed Jewish Mystics, Sufis, Christians…we interviewed the wonderful, wonderful, Catholic monk, Thomas Keating. And there were no female catholic priests, but there were episcopal. We interviewed 27 sages—we called them. Hindus, Buddhists, and what we came up with…we asked about 10 questions. And then we did an analysis of the themes that came out. How do you know? What’s knowing? What is discerning? And so, often people mentions a tale of thing. One of them was Karma Helminski, who was a Sufi teacher. He talked about the aspects of god; there are 99 aspects of God in Islam. 99 aspects of Allah. And he talked about the inner teacher. And the point is, to try to awaken us, Donna. And that tradition is responsible for the synchronicities…and when you are advancing a little bit in your discernment of what is actually real and what you are making up with your ego, one of the ways to discern…it starts to rain synchronicities.

Donna: Wow.

Joan: And I think we’ve all had that experience. You shake your head and you say “man, I couldn’t make this up myself.”



Amoda Maa Jeevan brings to light the process of opening ourselves to the darkness of suffering in order to awaken from the dream of separation.

 In this talk, Amoda Maa invites you to consider that the darkness we encounter in our personal lives and in the world is an volutionary driver for awakening out of the dream of separation. Very often, awakening or enlightenment is imagined to be a spontaneous transcendent state that leads to eternal bliss and peace. But what is often missed is, that if awakening is to be more than a temporary state, we are called to meet every vestige of inner darkness and that this is an ongoing journey that can happen either before or after awakening. 

It’s an invitation to open to all previously unmet contractive energies based on an erroneous perception of separation. 

Inner darkness is where we hold on to inner division; it’s a blind spot with incredible power: the power to create suffering in ourselves and in the world. 

Amoda invites you to meet this suffering consciously, and then to choose to open wider than this suffering. Conscious suffering is the decision to walk with resolute presence and unadulterated openness through every inner and outer landscape through Heaven and Hell and to recognize what is true beneath and beyond all appearances. 

In conscious suffering, every step is a crucifixion and a resurrection. It’s a death of the archaic mechanism of ego and a rebirth into the light of who you truly are. When this light is seen in and as the heart of everything, a real transformation of consciousness takes place. As the Indian saint Neem Karoli Baba, said: “I love suffering, it brings me closer to God.”

Internationally acclaimed, bestelling author Byron Katie’s most anticipated work since Loving What Is

We live in difficult times, leaving far too many of us suffering from anxiety and depression, fear and anger. In her new and most anticipated work since Loving What Is, beloved spiritual teacher Byron Katie provides a much-needed beacon of light, and a source of hope and joy.

In A Mind at Home with Itself, Byron Katie illuminates one of the most profound ancient Buddhist texts, The Diamond Sutra (newly translated in these pages by Stephen Mitchell) to reveal the nature of the mind and to liberate us from painful thoughts, using her revolutionary system of self-inquiry called “The Work.” Byron Katie doesn’t merely describe the awakened mind; she empowers us to see it and feel it in action. At once startlingly fresh and powerfully enlightening, A Mind at Home with Itself offers us a transformative new perspective on life and death.

In the midst of a normal American life, Byron Katie became increasingly depressed and over a ten-year period sank further into despair and suicidal thoughts. Then one morning in 1986 she woke up in a state of absolute joy, filled with the realization of how her own suffering had ended. The freedom of that realization has never left her. Its direct result, The Work, has helped millions of people all over the world to question their stressful thoughts and set themselves free from suffering.

Byron Katie Book Signing & Interview | “A Mind at Home with Itself”

Byron answers questions from fans while signing her book “A Mind at Home with Itself”. Get your autographed first edition –…

Published on Jan 20, 2018

Sadhguru in China | Zhang Defen with Sadhguru Jaggi Vasudev- Exclusive Interview [Part 1/2]

“About Sadhguru:
Yogi, mystic and visionary, Sadhguru is a spiritual master with a difference. An arresting blend of profundity and pragmatism, his life and work serve as a reminder that yoga is a contemporary science, vitally relevant to our times. “

Sadhguru in China | Zhang Defen with Sadhguru Jaggi Vasudev- Exclusive Interview [Part 2/2]

Sadhguru in China | Zhang Defen with Sadhguru Jaggi Vasudev- Exclusive Interview [Part 2/2]

On the cultural premises in relation to Self-realization, an excerpt from introductory talk on ‘The Heart of Recognition’, an immersion with Igor Kufayev in Mill Valley, CA. Sept 2017.

Thoughts doesn’t have the power to notice Silence, says Eckhart Tolle

One night in 1997 Richard Schoeller thought he was dying because he found himself surrounded by both sets of deceased grandparents. They reassured him that it wasn’t his time to join them in the afterlife and that their visit was to help him understand that he could now “see them.” Who could ignore a visit like that? Richard had to learn more about what had just happened, so he began taking classes and researching the ability to communicate with those who have passed into spirit.

Richard is now an ordained Spiritualist minister, Certified Medium, Commissioned Spiritualist Healer.

Aside from being a member of the Lily Dale Assembly, he served on the Board of the National Spiritualist Association of Churches (NSAC) for six years, and he is currently the Vice President of the International Spiritualist Federation and a Director and Teacher with the Inner Spiritual Center in Wayne, New Jersey.

Richard has taught classes and demonstrated mediumship in England, Holland, Scotland, Austria, Switzerland and Germany as well as served a number of Spiritualist churches and centers throughout the United States.

It gives him great pleasure to be of service and to provide information to his clients that help them to come to and understanding that life and love continue after the change known as death.


The important difference between magic and miracles

Published on Jan 15, 2018

22 Spiritual Things That Have Become The Norm Since 2012

#Source :
#Author :by Isabella Greene

Published on Feb 2, 2018

A man wants Rupert to help him explore his fear.

n this remarkable book, Paramahansa Yogananda reveals the hidden yoga of the Gospels and confirms that Jesus, like the ancient sages and masters of the East, not only knew yoga but taught this universal science of God-realization to his closest disciples. Compiled from the author’s highly praised two-volume work, The Second Coming of Christ: The Resurrection of the Christ Within You, this insightful and compact book transcends the centuries of dogma and misunderstanding that have obscured the original teachings of Jesus, showing that he taught a unifying path by which seekers of all faiths can enter the kingdom of God. Topics include:
•The lost years of Jesus in India
•The ancient science of meditation: how to become a Christ
The true meaning of baptism.


1893 – 1952 Hailed as the “father of Yoga in the West,” Paramahansa Yogananda is regarded as one of the great spiritual figures of our time. Born in northern India, he came to the United States in 1920, where he founded Self-Realization Fellowship, to disseminate his writings and teachings worldwide. Through his best-selling classic, Autobiography of a Yogi, and his numerous other books, he has introduced millions throughout the world to the spiritual principles of yoga meditation and the universal truths underlying all world religions.

Full Lunar Eclipse in Leo, Jan 2018 ~ The Cosmic Gift to Liberate Ourselves

When I was 11 years old our school took a bus trip to the local library. While most of the children were off exploring the mysteries of Nancy Drew and the Hardy Boys, for some reason I found myself in the row of books called Philosophy and Religion.

I recall pulling a hardbound book off the shelf and directly opening it to an old black and white photograph of the Portola Palace in Lhasa, Tibet. At that moment, it was as if all my breath was sucked out of me and my mind went totally quiet. Somewhere in the depth of my being, I knew I was looking at a very familiar place, one that I may once have called home. I stood there for a very long time just staring at that photograph.

Then, like a starving young man having a meal laid before him, I hurriedly began to devour the book. When it was time to leave the library and head back to school, I took the book with me to the check-out counter. What followed was a pitched battle with my teacher and the librarian on one side, and one very determined boy on the other. In the end, I got to take the book home.

That book changed my life. At the time, I took the descriptions of a world rarely seen to be real mysticism. With great determination and passion, I began reading everything I could get my hands on about Tibet, its culture, and spiritual teachings. Thus, began a lifelong pursuit for of spiritual insight and knowledge mystical experience.

In my youthful naivety, I also began what I deduced as a meditation practice from stories in the book. This practice was quite complex and involved sitting quietly in the lotus posture with my spine perfectly straight while emptying my mind of everything. After about four years of practicing my meditation, one day I was sitting quietly and deep into it, when the bottom dropped out. No mind, no thought—just a great expanse. When the experience ended, I felt the most amazing deep sense of happiness bliss. This bliss we might describe as “the peace which passeth understanding”.

The problem was my meditation practice was extremely difficult and required great effort and time to achieve the effortless state. I began to search for something easier. My readings led me to try Zen, which, while intellectually satisfying yielded no repetition of the state of no thought only pure awareness. I tried several other practices and even religions until one day I received a phone call that was to be another turning point in my life.

My best friend had gone off college and suggested that I leave my job with the Forest Service and continue my education. I think he just wanted someone to share the rent with but it got me there.

When I arrived on campus to find Maharishi Mahesh Yogi teaching a course about meditation and training young men and woman like me how to teach Transcendental Meditation, a mantra-based meditation practice. I snuck into his lectures and listened attentively and knew this was the spiritual practice I had been seeking.

At the advice of my new friends, I went to ask Maharishi if he would personally teach me. Maharishi was rarely on time anywhere and I waited outside his door a long time for him to emerge. When he finally came out the door there were a number of people waiting like me, some to ask a question, some pay their respects. With about a dozen people ahead of me in the line I waited for my turn, but then I had the thought that I shouldn’t take his time, that I should instead dedicate myself to freeing his time so he could bring this knowledge of meditation and its philosophy to as many as possible, that I should work to serve him selflessly without regard to my own needs and desires. In that moment, I took the Bodhisattva vow and walked away to learn Maharishi’s Transcendental Meditation from one of his teachers.

I knew I had found what I was looking for in my first meditation. Upon learning I experienced quite easily that state of mindlessness I had been struggling so hard for. I knew for certain that TM worked for me when I was walking down the street feeling the perfect bliss within yet realizing that nothing what so ever had happened in my life save for meditation to make it so.

Within six months of beginning the practice, I had gone from a 1.28 GPA to a 4.0, typical of TM practitioners, and had made the decision to become a TM Teacher. I am dyslexic and while blessed with an IQ in the top 1% school had been hell for me, a constant struggle, all that had changed for the better. I became a teacher of Transcendental Meditation in 1972; I am extremely grateful to Maharishi for all his teachings and wisdom that have shaped my life.

After many years of practice, I had a classical awakening into higher consciousness. Now living in non-duality or as Maharishi described it “living 200%, the fullness of the absolute and the relative lived completely and utterly together.


Many people have written asking me to provide a description of Spiritual Direction. There are many ways to describe the art of Spiritual Direction. One way that I think offers some clarity is to realize that we engage in the world through both our physical senses and our spiritual senses.

Our physical senses allow us to see, touch, feel, hear and taste the contents of our environment and through those senses, we derive facts, information, and details. We draw certain conclusions and we often refer to those conclusions as “what is true”.

Our spiritual senses, on the other hand, perceive the world around us, absorbing all that cannot be heard or seen, touched or tasted. These subtle, delicate psychic receptors pick up the words we do not speak but feel, the thoughts we transmit through our vibrations and receive from another person. Our spirit reads the air around us and other people, transferring that to our intuitive system.

Which data do we actually rely upon the most, then? What we see and what is said or what we do not see but what is felt? Spiritual direction is a way of validating the unseen world that communicates to you, the realm you actually rely on the most for navigating the path that is your life.

This is the domain of truth that provides you with more direction of your spirit than perhaps you realize and through Spiritual Direction, you finally acknowledge this dialogue. This explanation is one window into why I am so passionate about teaching Spiritual Direction – it validates your spiritual and intuitive instincts.

From Spiritual Emergency to Healing and Rebirth

Increasing numbers of people involved in personal transformation are experiencing spiritual emergencies — crises when the process of growth and change becomes chaotic and overwhelming. Individuals experiencing such episodes may feel that their sense of identity is breaking down, that their old values no longer hold true, and that the very ground beneath their personal realities is radically shifting. In many cases, new realms of mystical and spiritual experience enter their lives suddenly and dramatically, resulting in fear and confusion. They may feel tremendous anxiety, have difficulty coping with their daily lives, jobs, and relationships, and may even fear for their own sanity.

Unfortunately, much of modern psychiatry has failed to distinguish these episodes from mental illness. As a result, transformational crises are often suppressed by routine psychiatric care, medication, and even institutionalization.

However, there is a new perspective developing among many mental health professionals and those studying spiritual development that views such crises as transformative breakthroughs that can hold tremendous potential for physical and emotional healing. When understood and treated in a supportive manner, spiritual emergencies can become gateways to higher levels of functioning and new ways of being.

In this book, foremost psychologists, psychiatrists, and spiritual teachers address the following questions: What is spiritual emergency? What is the relationship between spirituality, “madness,” and healing? What forms does spiritual emergency take? What are the pitfalls — and promises — of spiritual practice? How can people in spiritual emergency be assisted by family, friends, and professionals?

This groundbreaking work reveals that within the crisis of spiritual emergency lies the promise of spiritual emergence and renewal.

Stanislav Grof, M.D., is a psychiatrist with more than thirty years of research experience in nonordinary states of consciousness. He was born and educated in Prague, Czechoslovakia, and received an M.D. from Prague’s Charles University School of Medicine, where he specialized in psychiatry. He was the principle investigator for a program at the Psychiatric Research Institute that explored the potential of psychedelic therapy. For his dissertation on this subject, he was awarded a Ph.D. by the Czechoslovak Academy of Sciences.

In 1967 he was invited to Johns Hopkins University as a clinical and research fellow and to the research unit of Spring Grove State Hospital in Baltimore, Maryland, where he continued his psychadelic research. In 1969 he was offered the position of chief of psychiatric research at the Maryland Psychiatric Research Center and of assistant professor of psychology at Henry Phipps Clinic. The research team he headed systematically explored the value of psychedelic therapy in neurotics, alcoholics, drug addicts, and terminal cancer patients.

Stanislav continued these functions until 1973, when he moved to California and became scholar in residence at the Esalen Institute in Big Sur. Since that time, he has focused on exploring the potential of experimental psychotherapy without drugs, in addition to writing and conducting seminars worldwide. He is one of the founders and chief theoreticians of transpersonal psychology and the founding president of the International Transpersonal Association. He has published more than ninety papers in professional journals and is the author of Realms of the Human Unconscious, The Human Encounter with Death, LSD Psychotherapy, Beyond the Brain, and The Adventure of Self-Discovery. He was also editor of the volumes Ancient Wisdom and Modern Science and Human Survival and Consciousness Evolution.

View Here

Christina Grof: Addiction, Attachment & Spiritual Crisis — Thinking Allowed w/ Jeffrey Mishlove

Christina Grof describes her own struggle to overcome alcoholism and suggests that the impulse that leads to addictive behavior stems from our yearning for spiritual union. Crises of spiritual opening, she says, may often look like episodes of acute psychosis and are often difficult and even painful. Unlike psychosis, however, such crises can lead to higher states of personality integration.

Christina Grof is founder of the Spiritual Emergence Network. She is author of The Thirst for Wholeness, and is a developer, with husband Stanislav Grof, of Holotropic therapy.

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