Mystical Death and Rebirth Experiences

Mystical death and rebirth experiences are profound psychological and spiritual phenomena found across various cultures and traditions, symbolizing the dissolution of the ego and the emergence of a transformed self. This article explores the historical and cultural roots of these experiences, their symbolic representations, and their significance in myth, religion, and ritual. It examines the psychological dimensions of ego death, including its manifestations in near-death experiences, spiritual crises, and transformative practices such as meditation, psychedelics, and shamanism. The therapeutic potential of mystical death and rebirth is also discussed, highlighting their role in fostering deep psychological healing, personal growth, and spiritual awakening. Integrating these experiences into psychotherapeutic practices offers a path for individuals to achieve greater self-awareness and psychological well-being.

Introduction

Mystical death and rebirth experiences are transformative psychological and spiritual processes that have been central to religious, mythological, and mystical traditions throughout history. Often depicted as the symbolic death of the ego and subsequent rebirth into a higher state of consciousness, these experiences are seen as catalysts for profound personal transformation. The concept of dying before death, in a mystical sense, involves the disintegration of one’s old identity or attachments, which are replaced by a renewed sense of self or connection to a transcendent reality. This motif can be found in the teachings of various religious traditions, including Christianity, Buddhism, Hinduism, and indigenous spiritual practices (Groesbeck, 1991). The symbolic and archetypal nature of death and rebirth is often linked to the spiritual journey, where individuals confront deep psychological or existential crises, ultimately emerging with a new understanding of themselves and the world around them (Jung, 1969).

The psychological dimensions of mystical death and rebirth have been of particular interest within transpersonal psychology, which examines experiences that transcend the ordinary limits of personal identity and ego. Mystical death is often associated with the dissolution of the ego, a process that can be triggered by intense spiritual practices, life crises, or even psychedelic substances. As the ego is stripped away, individuals may experience a sense of emptiness or void, which can be both terrifying and liberating (Lukoff, Lu, & Turner, 1998). Following this ego death, the rebirth phase allows for the integration of new insights, expanded consciousness, and often a more profound sense of meaning or purpose in life (Grof, 1985). This process has been likened to the individuation process in Jungian psychology, where the death of the ego leads to a fuller realization of the self (Jung, 1969).

In contemporary spiritual practices, mystical death and rebirth experiences are increasingly recognized for their therapeutic potential. Whether through meditation, shamanic journeys, or psychedelic experiences, individuals undergoing these processes often report significant psychological and emotional healing, as well as heightened spiritual awareness. Modern research into near-death experiences (NDEs) has also provided empirical evidence of how these phenomena can alter individuals’ perspectives on life and death, leading to transformative changes in consciousness and behavior (Greyson, 2003). By exploring the mystical death and rebirth experience through psychological, spiritual, and cultural lenses, this article seeks to provide a comprehensive understanding of its significance in both personal development and psychotherapeutic practices.

Historical and Cultural Context of Mystical Death and Rebirth

Mystical death and rebirth have been deeply embedded in the mythologies and spiritual traditions of numerous cultures across history, serving as powerful symbols of transformation. In ancient Egypt, the myth of Osiris epitomizes this cycle, with Osiris’s death and resurrection symbolizing not only the renewal of life but also the transformative journey of the soul (Assmann, 2001). Similarly, in Greek mythology, Dionysus, the god of wine and ecstasy, represents the dying-and-reborn god archetype, embodying the forces of life, death, and rebirth (Kerenyi, 1976). These myths often convey a psychological metaphor for individual transformation, where death signifies the dissolution of the old self and rebirth represents the emergence of a new, enlightened identity. These archetypal stories have continued to resonate through religious rituals and spiritual practices, reinforcing the notion that death, in a symbolic sense, is an integral part of the spiritual journey toward self-actualization.

Religious traditions have also incorporated the concept of mystical death and rebirth as essential elements of spiritual awakening and enlightenment. In Christianity, the idea of “dying to the self” is central to the faith’s spiritual teachings, especially in the context of Christ’s death and resurrection. This concept is echoed in Christian mysticism, where individuals undergo a metaphorical death of the ego in order to achieve union with the divine (Underhill, 2002). Saint John of the Cross described this process as the “dark night of the soul,” where individuals experience spiritual desolation, followed by a profound rebirth into divine illumination (Kavanaugh & Rodriguez, 1991). Similarly, in Buddhism, the cycle of death and rebirth (samsara) is closely related to the concept of ego dissolution, where the death of one’s attachments and desires leads to spiritual liberation (nirvana) (Harvey, 2013). In both traditions, mystical death is seen as a necessary step toward spiritual enlightenment, representing the shedding of the old self and the awakening of the true, eternal self.

In Hinduism, the concept of death and rebirth is most explicitly represented in the cycle of samsara, where the soul undergoes a continuous cycle of death and rebirth until it achieves moksha, or liberation from the cycle. This understanding of mystical death, however, extends beyond physical reincarnation. In various yogic traditions, spiritual practices aim to transcend the ego, effectively leading to a metaphorical death that allows for a rebirth into higher states of consciousness (Eliade, 1969). The Bhagavad Gita presents this spiritual death as a transformation of consciousness, urging individuals to detach from the material world and embrace their divine nature (Easwaran, 2007). This death of the ego, similar to other spiritual traditions, is seen as essential for achieving ultimate spiritual freedom.

Indigenous cultures also integrate the theme of mystical death and rebirth through their ritualistic practices. Shamanic traditions, found among many indigenous peoples, often involve initiatory rites where the shaman undergoes a symbolic death, followed by a rebirth that grants them access to heightened spiritual awareness and healing powers (Eliade, 1964). In these practices, the shaman’s journey into the spiritual realm often mimics a death experience, where they encounter spiritual forces, undergo dismemberment or destruction, and then return to the physical world with renewed insight and strength. These experiences are central to the shaman’s role as a healer and mediator between the spiritual and physical worlds (Walsh, 1990). The death-rebirth cycle in shamanic traditions represents not only a personal transformation but also a deep connection to the collective consciousness and the natural world.

The symbolism of death and rebirth continues to permeate modern spiritual practices and psychological interpretations. Carl Jung’s analytical psychology emphasizes the archetype of death and rebirth as a vital component of the individuation process, where individuals confront the unconscious aspects of their psyche, leading to the death of outdated modes of being and the emergence of a more integrated self (Jung, 1969). Similarly, Joseph Campbell’s notion of the hero’s journey underscores the importance of death and rebirth in myth and personal transformation, as the hero must undergo trials that symbolically represent death before achieving a new level of understanding or power (Campbell, 2008). These psychological frameworks, rooted in ancient mythologies and spiritual traditions, highlight the universality of the mystical death-rebirth experience as a fundamental aspect of the human psyche’s evolution.

Psychological Dimensions of Mystical Death and Rebirth

Mystical death and rebirth are often interpreted as psychological processes that facilitate profound inner transformation. At the core of this experience is the dissolution of the ego, which is frequently referred to as “ego death.” The ego, which represents the sense of individual identity and attachment to personal narratives, must symbolically die for an individual to access deeper levels of consciousness. Carl Jung’s concept of individuation underscores this psychological dynamic, where confronting the shadow—the hidden or unconscious aspects of the self—leads to the breakdown of the ego and the integration of previously repressed parts of the psyche (Jung, 1969). Ego death is thus both a disorienting and liberating experience, as it entails the destruction of the familiar sense of self but also offers the potential for the emergence of a more complete and authentic identity (Storr, 1983).

One of the most striking manifestations of mystical death and rebirth can be found in near-death experiences (NDEs). These experiences, often reported by individuals who have come close to physical death, reveal profound psychological and spiritual insights. During an NDE, individuals frequently describe a sense of detachment from the physical body, encounters with transcendent light or beings, and a life review that elicits deep personal reflection (Greyson, 2003). These experiences align closely with the symbolic structure of death and rebirth, as individuals typically report a return to life with an altered perspective on existence, spirituality, and their personal identity. Psychologically, NDEs can be understood as a form of ego death, in which the individual confronts the ultimate boundary of life and death, leading to a transformation in consciousness that transcends the previous self (Moody, 1975).

Psychological crises, such as depression, existential despair, or psychospiritual crises, can also serve as catalysts for mystical death and rebirth. From a transpersonal psychological perspective, these crises are seen as opportunities for spiritual growth rather than simply pathological states (Grof, 1985). Stanislav Grof’s work on spiritual emergencies highlights how extreme psychological distress can trigger a process of ego death, where the individual experiences a breakdown of their ordinary sense of identity. This breakdown can be terrifying, leading to feelings of disorientation, helplessness, and existential anxiety. However, when properly guided, these crises can pave the way for a rebirth, wherein the individual reintegrates their psyche with new insights, wisdom, and a deeper connection to the transpersonal dimensions of consciousness (Lukoff, Lu, & Turner, 1998). Such experiences are increasingly recognized as transformative, with potential for psychological healing and spiritual awakening.

Psychedelic experiences, induced by substances such as psilocybin, LSD, or ayahuasca, have also been closely associated with mystical death and rebirth processes. Research into the therapeutic use of psychedelics has demonstrated that these substances can facilitate ego dissolution and promote deeply transformative psychological experiences (Griffiths et al., 2006). Under the influence of psychedelics, individuals often report a sense of dying or being dissolved, only to experience a subsequent rebirth characterized by expanded consciousness, profound emotional release, and heightened spiritual insight. These experiences bear striking similarities to traditional mystical death and rebirth experiences, where the collapse of the ego is followed by the re-emergence of a new, more integrated self. Psychedelic-assisted psychotherapy is increasingly being explored as a means of facilitating this process in a controlled therapeutic context, showing promising results for individuals suffering from conditions such as depression, anxiety, and trauma (Carhart-Harris et al., 2018).

The process of mystical death and rebirth also carries significant therapeutic potential beyond psychedelics. In various meditative and contemplative practices, individuals can experience ego dissolution and transformation of consciousness without the use of external substances. Deep meditative states, particularly those achieved through practices such as Vipassana, Zen, or kundalini meditation, can induce experiences of the void or emptiness, which parallel the psychological experience of ego death (Wilber, 1995). This state of “dying” to the ordinary mind allows individuals to transcend their habitual patterns of thought and behavior, resulting in a rebirth into a state of heightened awareness, compassion, and interconnectedness. The psychological impact of such experiences can be profound, offering individuals new ways of relating to themselves and the world. In therapeutic settings, these practices can be used to help individuals navigate personal crises, foster emotional resilience, and cultivate a sense of spiritual fulfillment.

Mystical Death and Rebirth in Contemporary Spiritual Practices

In contemporary spiritual practices, mystical death and rebirth experiences continue to be powerful tools for personal transformation and spiritual awakening. One of the most prominent arenas where these experiences are sought and facilitated is through the use of psychedelics, particularly in controlled, ceremonial, or therapeutic settings. Indigenous cultures, such as the Amazonian shamanic tradition, have long used psychoactive substances like ayahuasca to induce ego death and spiritual rebirth (Luna, 1984). Today, this practice is being integrated into Western psychotherapy, where controlled psychedelic experiences under therapeutic guidance have shown potential for treating mental health disorders like depression, anxiety, and PTSD (Carhart-Harris et al., 2018). In such contexts, the mystical death-rebirth process catalyzed by psychedelics is often reported as life-changing, involving a profound dissolution of the ego, encounters with transcendent realms, and the eventual integration of new insights that reshape the individual’s identity and sense of purpose (Griffiths et al., 2006).

Meditative and contemplative practices are another major path through which individuals can experience mystical death and rebirth in contemporary spirituality. Deep meditation, particularly in traditions such as Zen Buddhism and Vipassana, encourages practitioners to transcend their identification with the ego and dissolve attachment to thoughts, desires, and the material world (Wilber, 2006). In Zen practice, the concept of satori refers to sudden enlightenment, which is often accompanied by a profound sense of ego death and the realization of the unity of all things. This experience of mystical death allows individuals to “die” to their previous conceptions of self and be reborn into a state of non-duality, where the distinction between self and other dissolves (Suzuki, 1969). Through sustained meditative practice, individuals may repeatedly encounter this process, leading to deeper levels of spiritual insight and psychological transformation.

Shamanic traditions remain one of the most structured approaches to mystical death and rebirth, especially in contemporary neo-shamanic practices. These traditions often involve initiatory rites in which the shaman undergoes symbolic death to gain access to spiritual wisdom and healing powers. Contemporary practitioners of neo-shamanism use drumming, trance states, and guided journeys to facilitate experiences of mystical death and rebirth, where individuals metaphorically “die” to their old identities and are reborn into a new sense of self, often gaining insights about their life purpose, relationships, and connection to the natural world (Walsh, 1990). These practices highlight the enduring relevance of shamanic wisdom in guiding individuals through transformative spiritual crises, allowing them to emerge with a renewed understanding of their place in the cosmos.

Contemporary spiritual movements such as transpersonal psychology have also embraced the concept of mystical death and rebirth as a core element of spiritual growth. Transpersonal psychology seeks to integrate spiritual experiences into psychological practice, recognizing that ego death and subsequent rebirth can lead to deep psychological healing and self-actualization (Grof, 1985). Practitioners of transpersonal therapy often incorporate methods such as breathwork, visualization, and meditation to facilitate ego dissolution and guide individuals through the process of rebirth. Holotropic breathwork, developed by Stanislav Grof, is a specific technique designed to induce non-ordinary states of consciousness where individuals can experience the symbolic death of the ego, followed by the integration of transformative insights during the rebirth process (Grof, 1985). These practices underscore the therapeutic value of mystical death and rebirth in facilitating personal growth, healing, and spiritual evolution.

The resurgence of interest in mystical death and rebirth in contemporary spirituality reflects a broader cultural shift toward integrating spiritual practices with psychological well-being. As individuals in modern society face increasing levels of stress, existential crises, and disconnection, the mystical death-rebirth cycle offers a path toward greater self-awareness, emotional resilience, and spiritual fulfillment. Whether through psychedelics, meditation, shamanism, or therapeutic interventions, the process of ego dissolution and spiritual rebirth provides individuals with a framework for navigating personal crises and emerging from them transformed. In this way, the ancient concept of mystical death and rebirth remains deeply relevant in the contemporary search for meaning and personal transformation (Tarnas, 1991).

The Therapeutic Potential of Mystical Death and Rebirth

The therapeutic potential of mystical death and rebirth lies in its capacity to facilitate deep psychological healing and personal transformation. Within the framework of transpersonal psychology, mystical death represents the symbolic death of the ego, or the dissolution of one’s conditioned self-identity, while rebirth allows for the integration of a more authentic and expanded sense of self. This process can be profoundly therapeutic, particularly for individuals suffering from conditions such as depression, anxiety, trauma, and existential crises. When properly guided, mystical death and rebirth experiences can provide a pathway to emotional release, spiritual awakening, and greater psychological resilience (Grof, 1985). Therapists working in the transpersonal realm often aim to help clients navigate these processes, supporting them as they move through phases of psychological “death” toward a rebirth that fosters healing and growth.

One of the key therapeutic benefits of mystical death and rebirth is the resolution of trauma. Many individuals carry unresolved trauma, which is often stored in the unconscious mind and manifests in symptoms such as anxiety, depression, or dissociation. The process of ego death allows individuals to confront these deep-seated traumas, often bringing them to conscious awareness in a way that facilitates release and healing (Levine, 1997). By symbolically dying to the past and letting go of trauma-related patterns, individuals can experience a form of psychological rebirth where they reengage with life from a place of renewed strength and clarity (Grof, 2000). This therapeutic process aligns with the goals of trauma-focused therapies, such as somatic experiencing and EMDR, which also emphasize the importance of confronting and releasing trauma from the body and mind.

In the context of addiction recovery, mystical death and rebirth can play a transformative role. Many addiction recovery programs, such as Alcoholics Anonymous, include a spiritual dimension that involves surrendering the ego and opening oneself to a higher power (Kurtz, 1979). Mystical death, in this sense, allows individuals to transcend the grip of addictive behaviors by dissolving the false identities and attachments that sustain their dependence. The process of rebirth in addiction recovery involves the creation of a new, sober identity, one that is aligned with the individual’s core values and higher aspirations. Psychedelic-assisted therapy has gained attention for its potential to facilitate these kinds of transformative experiences, particularly for individuals who have struggled with addiction. Research has shown that substances like psilocybin and ayahuasca can induce mystical death-rebirth experiences that help individuals break free from addiction patterns and foster long-term sobriety (Johnson et al., 2014).

Mystical death and rebirth also offer therapeutic potential in addressing existential crises, which are often characterized by feelings of meaninglessness, despair, and fear of death. Existential psychotherapy, which focuses on helping individuals confront these ultimate concerns, shares important parallels with the process of mystical death and rebirth. By facing the fear of death—whether literal or symbolic—individuals may undergo an ego death that allows them to reframe their understanding of life, death, and personal purpose (Yalom, 1980). This existential rebirth can lead to a more meaningful and authentic engagement with life, where individuals find peace with the inevitability of death and develop a deeper appreciation for the present moment. Studies on near-death experiences have shown that individuals who confront their own mortality often report a newfound sense of life purpose and diminished fear of death after experiencing an NDE (Greyson, 2003). Thus, mystical death and rebirth offer a therapeutic means of resolving existential distress.

In cases of spiritual emergency—an intense crisis characterized by overwhelming spiritual experiences that challenge an individual’s sense of reality—mystical death and rebirth can be a pivotal healing process. Spiritual emergencies often involve dramatic shifts in consciousness that mirror the stages of ego death and rebirth, including feelings of disorientation, loss of identity, and eventual integration of new spiritual insights (Lukoff, Lu, & Turner, 1998). The therapeutic approach to spiritual emergencies involves recognizing these experiences not as pathological, but as opportunities for growth and healing. Transpersonal therapists often work with clients to facilitate the rebirth process, helping them to integrate their spiritual experiences in a way that promotes psychological stability and well-being. This approach contrasts with more conventional therapeutic models that may misinterpret spiritual crises as psychosis or other forms of mental illness (Grof & Grof, 1989).

Additionally, mystical death and rebirth experiences offer therapeutic benefits for individuals facing grief and loss. The grieving process itself can be seen as a form of mystical death, where the individual must confront the death of a loved one and symbolically die to the life they once knew. The process of rebirth in grief involves integrating the loss into one’s life, finding new meaning and purpose, and developing a new sense of identity that incorporates the experience of loss (Neimeyer, 2001). Therapeutic interventions that help individuals navigate grief often emphasize the importance of allowing for the death-rebirth process, encouraging clients to fully experience their grief while also supporting their eventual emergence into a new phase of life. This aligns with transpersonal approaches to grief counseling, which view loss as a transformative experience with the potential to deepen one’s spiritual understanding and connection to life.

The therapeutic potential of mystical death and rebirth is also reflected in the broader field of personal development and self-actualization. For many individuals, the process of ego death represents a pivotal turning point in their journey toward self-fulfillment. By shedding old identities and limiting beliefs, individuals can access higher states of consciousness that allow for the realization of their fullest potential (Wilber, 2006). This rebirth process often involves a deepening of one’s spiritual life, as well as the development of new emotional, relational, and creative capacities. In therapeutic settings, practices such as mindfulness, meditation, and visualization are often used to support individuals in this transformative process, helping them to release their attachment to the ego and embrace a more expansive and integrated sense of self (Wilber, 1995). This approach aligns with humanistic and transpersonal therapies, which emphasize the importance of personal growth, self-awareness, and spiritual development.

Conclusion

Mystical death and rebirth are deeply transformative experiences that span across cultures, religious traditions, and psychological frameworks. From ancient myths to modern therapeutic practices, the symbolic process of ego death followed by a spiritual or psychological rebirth remains a powerful motif of personal growth and self-transcendence. These experiences, as explored in various traditions such as Christianity, Buddhism, and indigenous shamanic practices, underscore the universal nature of death-rebirth cycles as integral to human development (Jung, 1969; Campbell, 2008). By engaging with the themes of death and renewal, individuals undergo profound shifts in their self-perception and understanding of their relationship with the world, making these processes essential to both spiritual awakening and psychological healing.

The psychological dimensions of mystical death and rebirth reveal that the dissolution of the ego is often accompanied by significant therapeutic benefits. Whether through near-death experiences, meditative practices, or encounters with psychedelics, ego death allows individuals to break free from rigid identities and destructive patterns of thought. The resulting rebirth, which follows the integration of new insights and expanded consciousness, is a crucial step toward personal transformation (Grof, 1985). In therapeutic contexts, guiding individuals through this process can facilitate the healing of trauma, recovery from addiction, and resolution of existential crises (Lukoff, Lu, & Turner, 1998). These processes are not merely metaphysical, but deeply grounded in psychological change, offering individuals the tools to rebuild their lives with a greater sense of purpose and authenticity.

Contemporary spiritual practices that emphasize mystical death and rebirth, such as transpersonal therapy, psychedelic-assisted therapy, and neo-shamanism, reflect the growing recognition of the therapeutic value of these experiences. These approaches harness the power of altered states of consciousness, enabling individuals to confront deep-rooted psychological issues and achieve healing through the symbolic death-rebirth cycle (Carhart-Harris et al., 2018). As these practices become more mainstream, their integration into therapeutic settings continues to expand, providing new avenues for addressing complex mental health challenges. The structured guidance offered in these contexts ensures that individuals can navigate the disorienting aspects of ego death and fully benefit from the transformative potential of rebirth (Walsh, 1990).

The therapeutic potential of mystical death and rebirth also extends beyond personal healing to broader themes of spiritual and existential growth. Individuals who undergo these experiences often report heightened spiritual awareness, a deeper connection to life’s mysteries, and a sense of unity with the universe (Griffiths et al., 2006). These states of expanded consciousness challenge conventional views of the self, encouraging individuals to live more authentically and compassionately. Whether through deep meditation, ritualistic practices, or the guidance of therapists, the process of mystical death and rebirth offers a path for achieving psychological balance and spiritual fulfillment, with long-lasting effects on mental health and overall well-being (Wilber, 1995).

In conclusion, mystical death and rebirth remain potent symbols of psychological and spiritual transformation, offering individuals a framework for personal development and healing. Across historical, cultural, and contemporary contexts, these experiences provide a structured means of confronting the limitations of the ego and embracing new states of consciousness. Their therapeutic potential is vast, with applications ranging from trauma recovery to existential healing and spiritual awakening. As modern psychology continues to explore the integration of spiritual experiences, mystical death and rebirth will remain central to understanding the deeper aspects of human consciousness and fostering holistic well-being.

Bibliography

1. Assmann, J. (2001). The search for God in ancient Egypt. Cornell University Press.
2. Campbell, J. (2008). The hero with a thousand faces. New World Library.
3. Carhart-Harris, R. L., Bolstridge, M., Rucker, J., Day, C. M., Erritzoe, D., Kaelen, M., … & Nutt, D. J. (2018). Psilocybin with psychological support for treatment-resistant depression: Six-month follow-up. Psychopharmacology, 235(2), 399-408.
4. Easwaran, E. (2007). The Bhagavad Gita: A new translation. Nilgiri Press.
5. Eliade, M. (1964). Shamanism: Archaic techniques of ecstasy. Princeton University Press.
6. Eliade, M. (1969). Yoga: Immortality and freedom. Princeton University Press.
7. Greyson, B. (2003). Near-death experiences in a psychiatric outpatient clinic population. Psychiatric Services, 54(12), 1649-1651.
8. Griffiths, R. R., Richards, W. A., McCann, U., & Jesse, R. (2006). Psilocybin can occasion mystical-type experiences having substantial and sustained personal meaning and spiritual significance. Psychopharmacology, 187(3), 268-283.
9. Groesbeck, C. J. (1991). The archetypal image of death and rebirth in analytical psychology. Journal of Analytical Psychology, 36(1), 47-62.
10. Grof, S. (1985). Beyond the brain: Birth, death, and transcendence in psychotherapy. SUNY Press.
11. Grof, S. (2000). Psychology of the future: Lessons from modern consciousness research. SUNY Press.
12. Grof, S., & Grof, C. (1989). Spiritual emergency: When personal transformation becomes a crisis. Tarcher.
13. Harvey, P. (2013). An introduction to Buddhism: Teachings, history, and practices (2nd ed.). Cambridge University Press.
14. Johnson, M. W., Garcia-Romeu, A., Cosimano, M. P., & Griffiths, R. R. (2014). Pilot study of the 5-HT2AR agonist psilocybin in the treatment of tobacco addiction. Journal of Psychopharmacology, 28(11), 983-992.
15. Jung, C. G. (1969). Aion: Researches into the phenomenology of the self (Collected Works, Vol. 9, Part 2). Princeton University Press.
16. Kavanaugh, K., & Rodriguez, O. (1991). The collected works of St. John of the Cross. ICS Publications.
17. Kerenyi, K. (1976). Dionysos: Archetypal image of indestructible life. Princeton University Press.
18. Kurtz, E. (1979). Not-God: A history of Alcoholics Anonymous. Hazelden.
19. Levine, P. A. (1997). Waking the tiger: Healing trauma. North Atlantic Books.
20. Lukoff, D., Lu, F. G., & Turner, R. (1998). From spiritual emergency to spiritual problem: The transpersonal roots of the new DSM-IV category. Journal of Humanistic Psychology, 38(2), 21-50.
21. Luna, L. E. (1984). The concept of plants as teachers among four mestizo shamans of Iquitos, Northeastern Peru. Journal of Ethnopharmacology, 11(2), 135-156.
22. Moody, R. A. (1975). Life after life: The investigation of a phenomenon—survival of bodily death. Bantam.
23. Neimeyer, R. A. (2001). Meaning reconstruction and the experience of loss. American Psychological Association.
24. Storr, A. (1983). The essential Jung. Princeton University Press.
25. Suzuki, D. T. (1969). An introduction to Zen Buddhism. Grove Press.
26. Tarnas, R. (1991). The passion of the Western mind: Understanding the ideas that have shaped our world view. Ballantine Books.
27. Underhill, E. (2002). Mysticism: A study in the nature and development of spiritual consciousness. Dover Publications.
28. Walsh, R. (1990). The spirit of shamanism. Jeremy P. Tarcher.
29. Wilber, K. (1995). Sex, ecology, spirituality: The spirit of evolution. Shambhala Publications.
30. Wilber, K. (2006). Integral spirituality: A startling new role for religion in the modern and postmodern world. Shambhala Publications.
31. Yalom, I. D. (1980). Existential psychotherapy. Basic Books.