Sacred Illness - Mental Health, Religion and Culture

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Sacred illness: exploring transpersonal

aspects in physical affliction and
the role of the body in spiritual
development
a a
Ellis H. Linders & B. Les Lancaster
a
School of Natural Sciences and Psychology, Liverpool John
Moores University, Liverpool, UK
Version of record first published: 28 Sep 2012.
To cite this article: Ellis H. Linders & B. Les Lancaster (2012): Sacred illness: exploring
transpersonal aspects in physical affliction and the role of the body in spiritual development,
Mental Health, Religion & Culture, DOI:10.1080/13674676.2012.728578
To link to this article: http://dx.doi.org/10.1080/13674676.2012.728578
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Mental Health, Religion & Culture
2012, 1–18, iFirst
Sacred illness: exploring transpersonal aspects in physical affliction and

the role of the body in spiritual development
Ellis H. Linders and B. Les Lancaster*
School of Natural Sciences and Psychology, Liverpool John Moores University,

Liverpool, UK
(Received 23 March 2012; final version received 6 September 2012)
This paper investigates the occurrence of somatic involvement in spiritual

Downloaded by [Bangor University] at 08:37 08 October 2012
development by exploring transpersonal dimensions of physical illness. Using

semi-structured interviews and the qualitative method of heuristic inquiry, the
transpersonal experiences of seven people with long-term health conditions are
reported. Results expand on current literature by revealing that a spiritual
perspective in illness can extend much beyond being a coping mechanism into
profound experiences of self-transformation and healing, and by illustrating that
the body can be intimately involved in the spiritual process. Participants
considered the transpersonal dimension to be central to their experiences and as
such understood their physical challenge as a state of potency wherein healing and
embodiment of transpersonal influences were inextricably linked. Implications are
that the body merits our acknowledgement as an integral part of a greater reality
of being, and therefore needs to be fully included in the development of an
embodied, holistic, and participatory spirituality.
Keywords: embodiment; soma-spiritual experience; self-transformation; healing;
transpersonal psychology
Introduction
Whilst the occurrence of psychological upheaval accompanying spiritual development is
given much attention in the relevant literature, physical involvement in transpersonal
experience is a relatively unchartered area. By the term ‘‘transpersonal’’ we mean
experiences in which the sense of identity or self extends beyond the individual or personal
to encompass wider aspects of humankind, life, psyche and cosmos (Walsh & Vaughan,
1993). As the transpersonal paradigm recognises human experience to be multifaceted we
consider the possibility of illness as a multi-dimensional phenomenon which, besides
organic and mental-emotional aspects, encompasses the transpersonal realm. Motivated
by the questioning and insights born from the first author’s 11-year journey with chronic
debility following a spiritual emergency, our research examines transpersonal aspects in
physical affliction. As we hope to show, a transpersonal relationship to illness, albeit
extremely challenging, can evoke a potent, meaningful and transformational experience for
both the psyche and the body as a soma-spiritual experience of ‘‘embodiment.’’ Indeed, for
*Corresponding author. Email: b.l.lancaster@ljmu.ac.uk
ISSN 1367–4676 print/ISSN 1469–9737 online

ß 2012 Taylor & Francis
http://dx.doi.org/10.1080/13674676.2012.728578
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2 E.H. Linders and B.L. Lancaster
some individuals it seems that living with illness can be a ‘‘sacred path’’ which represents
participation with an expanded transpersonal reality.
Our enquiry focused on the following key questions:
. How can physical illness and affliction be experienced as part of a transpersonal
process?
. Can such experience provide insight into the role of the body in spiritual
development?
A growing amount of quantitative research points to the potential relevance of
patients’ spirituality and religiosity to physical and mental health (Larson & Larson,
2003). Qualitative research has similarly demonstrated that spirituality and religiosity
provide a useful coping resource when the individual is facing a crisis such as serious illness
(e.g., Anema, Johnson, Zeller, Fogg, & Zetterlund, 2009; Harvey, 2009; Karademas, 2010).
A spiritual orientation can bring about a positive re-evaluation of illness as a chance to
reflect, to re-appraise life, and as having value (Bussing et al., 2009). Spiritual orientation
is also seen as having a positive influence on recovery by enabling more openness and
greater self-empowerment in experiential interpretation (Woods & Ironson, 1999). The
compromised functioning and the reminder of our mortality can foster character strengths
such as bravery, kindness, humour and gratitude, which can subsequently enable a new
inward appreciation of what really matters in life (Peterson, Park, & Seligman, 2006).
Illness can stimulate a re-reconfiguration of one’s identity, meaning and purpose in life,
related to an understanding of a permanent and resilient spiritual core and the awareness
of the self as part of a greater whole. A spiritual perspective therefore enables an increased
capacity to integrate physical decline and a more holistic evaluation which is tolerant of
ambiguity (Reed & Rousseau, 2007). Whether such positivity can be taken at face-value is
explored by Sodergen, Hyland, Crawford, and Partridge (2004) who conclude that genuine
existential growth can indeed be experienced as a result of illness, and strength is drawn
from adversity. ‘‘Health’’ becomes redefined as the perception of self as whole and
functional, regardless of physical, social or mental functionality, even to the extent that a
return to the pre-trauma state may no longer be desired (Faull & Hills, 2006). Such
research reflects Newman’s (1999) proposed new paradigm whereby disease and non-
disease provide the necessary opposites to synthesise into ‘‘Health as Expanding
Consciousness.’’
Further qualitative research goes deeper into the actual process of self-transformation.
Lancaster and Palframan (2009, p. 257) describe transformation as: ‘‘A process of continual
movement into the unconscious, where the totality of the self is awakened, resulting in a
reinterpretation of life purpose. . .’’ A major life-event such as illness can cause a previously
latent spiritual dimension to be triggered. Their preliminary nine category model begins
with openness as a critical feature, followed by further stages leading to increasing spiritual
growth and coherence. Gockel (2002) too considers healing transformation as a process,
which travels from simply connecting with the sacred to making this sacred connection the
centre of one’s life. This again starts with openness as the abandoning of existing
frameworks. Transformation, she concludes, lies in the reconstruction of meaning which
guides our perception and experiences. Such reconstruction of meaning is also explored in
Rozario’s (1997) Model of Wholeness and Reconstitution which identifies five paradigms
employed in the transcending of limitations and feelings of separateness. These meaning-
patterns, such as Purgatory and Existential Journey, facilitate the process of ‘‘wholing’’;
as unification within self and of self and world.
Mental Health, Religion & Culture 3
In summary, there is a broad consensus that illness holds possibilities for

self-transformation and spiritual growth whereby the disintegration of the sense of
self-constructed prior to onset may enable a more expanded sense of self to develop.
Pivotal to this process is openness to change and a willingness to surrender to what is often
experienced as an impulse arising from beyond the parameters of the immediate self. Our
interest, however, extends beyond the notion of illness triggering psychological transfor-
mation to include the more radical proposition that physical break-down may be
a necessary component of self-transformation. In this sense, illness might be viewed as
a symptom of self-transformation, and bodily struggle understood as an integral part of
the spiritual life.
This more radical vision of the relationship between health and spirituality receives
support from literature reviewing spiritual life more generally. Underhill (2008) reports
that many of the great contemplatives suffered from bad physical health involving illness,
physical disability, pain, and functional disturbances. A recent example is the twentieth-
century mystic Omraam Mikhael Aivanhov who, prior to dedicating himself to a spiritual
path, suffered what he considered as a ‘‘purification through illness’’ which almost killed
him (Irwin, 2008).
Assagioli (1975), the founder of Psychosynthesis, states that the self-realisation process
entails a period of transition which can produce physical symptoms and disorders. The
transition is required in order that obstacles to what he regards as ‘‘superconscious
energies’’ may be removed. It then seems reasonable to propose struggle of the physical
body as a bona-fide aspect of spiritual emergency and emergence. Several of the people
interviewed in de Waard’s (2010) study reported prolonged illness, physical symptoms or
fragility alongside their psycho-spiritual crisis. Although this was not the norm, it does
indicate that the body can be intimately involved with the transformational process. An
extreme example of this is the phenomenon of Kundalini awakening (Grof & Grof, 1990;
Sannella in Grof & Grof, 1989), which not only prompts unusual bodily responses but can
also stimulate medical problems such as eye disorders, pelvic infections, epilepsy and
heart-attacks.
Another theme emerging from the literature is the notion of separation from the world.
Illness can demand a level of retreat mostly only reserved for those in religious life. Moore
(2004) considers ‘‘the island of illness’’ as a dark night of the soul, fulfilled by a withdrawal
from life. Duff (1993), writing from her sickbed, concurs that the constraints of illness
provide the closed container that enables transformation precisely because there is no way
out and we can only go through it. Duff further observes that serious illnesses follow the
stages and requirements of initiation – namely, separation, submergence, metamorphoses,
and re-emergence – with remarkable fidelity.
This notion of illness as initiation gives rise to the concept of ‘‘sacred malady’’; a term
which implies that illness can arise as result of a calling, and functions in promoting self-
realisation or self-development. The role of often extreme bodily compromise in many
aspects of shamanic initiation exemplifies this view. Where sacred malady is indicated,
sickness should be understood as a process of purification enabling the onset of enhanced
psychic sensitivity into a higher state of awareness (Kalweit, 1989). Such ‘‘sickness-
vocation’’ brings in the suffering, the psychic isolation and the symbolic death represented
in most initiation ceremonies, designed to shift the psyche from the profane to the sacred
(Eliade, 1974).
The philosophical Romanticism of the mid-late eighteenth century gave rise to the idea
of an immanent cosmic process and reality as symbolically resonant (Tarnas, 1996), which
became particularly influential in Jungian depth-psychology. In the arena of western body-

mind therapy, Mindell (1985, 1998) has developed the idea of the ‘‘dreambody’’ – a
re-interpretation of the ‘‘subtle body’’ of more occult traditions – as a nonlocal,
non-temporal field of sentient sensation manifesting in dream-images, body experiences
and symptoms, constituting the ego’s experience of the Self. The body is in effect
dreaming, allowing the enlightening energy of the unconscious to manifest in somatised
messages. Illness, according to Mindell, arises as the body oscillates between psyche and
matter, suffering from incomplete dreaming. Accordingly, illness must be accepted as an
integral aspect of life and one’s own nature. Likewise in the field of transpersonal
psychotherapy, the body is seen as the site for symbolic representations of archetypes, and
both mind and body are seen as part of something greater; namely the ‘‘soul’’ (Rowan,
2000). According to Hillman (1989) the soul sees by means of affliction, meaning that
pathological symptoms can provide an invaluable key to the inner life. Symptoms should
therefore be met with an expanded awareness, and creatively embraced rather than
bemoaned.
This reflects the counter-Cartesian paradigm that the relationship of human
consciousness to the body, and the material world more generally, is not dualistic but
participatory (Ferrer, 2002; Tarnas, 1996). Barfield (2008) clarifies this ‘‘participating
consciousness’’ as ultimately involving the spiritualisation of matter, whereby the realising
spiritual Self permeates both the mental-emotional and the physical aspect. It is by this
understanding of the ‘‘ensouled body’’ or the ‘‘embodied self’’ as an integral unity that a
holistic spirituality becomes possible (King, 2009). To clarify: a holistic and transpersonal
perspective does not mean we ‘‘make ourselves ill,’’ but rather that we are responsible – not
for – but to our illness (Levine, 1987). It can enable an expanded responsiveness to the
questions asked by such an extreme life situation and lead the person into a deepened
search for – and discovery of – ultimate meaning (Frankl, 2000).
In this study, we set out to explore the ways in which individuals with long-term illness
may experience such responsibility to their illness. Specifically, we wished to understand
the experiential world of those who consider their illness as having a spiritual and/or
transformative dimension . . .
Methodology
The starting principle of our research was that every illness is a multilayered phenomenon
with its own story to tell. We sought to explore the lived experience of those exceptional
cases for whom illness was viewed as presenting transformational opportunities.
A qualitative approach was chosen in order to facilitate the exploration of the
phenomenon in optimum depth whilst leaving the uniqueness of each experience intact.
The approach also allowed the primary researchers’ transpersonal experiences with
long-term illness to inform the enquiry. To be clear: The study was not intended to assess
quantitatively the extent to which illness may be experienced in transpersonal terms in
a representative sample of the population; rather, we wished to explore the ways in
which transpersonal significance played out in those for whom such a view of their
illness was appropriate. This transpersonal significance was considered by placing
emphasis on the transformative and qualitative impact of illness on the participants’
experience.
Our chosen method of heuristic research, pioneered by Moustakas (1990), requires that
an investigation arises from a direct relationship to a subject, which is explored until an
essential insight is achieved into the quality, meaning and essence of a human experience.
It is essentially a creative process whereby intuitive insight is encouraged as the bridge
between the explicit and the implicit. In practice this means that insight and meaning arise
from an ‘‘empathic resonance’’ between the experience of the interviewee and that of the
interviewer. The emphasis is on co-creating a fully rounded understanding, whereby the
question is explored in relationship with the researcher’s own experience. The heuristic
process therefore demands thorough self-questioning on behalf of the researcher(s),
intended to extend beyond the cognitive processes to arrive at a deeper, more embodied
and intuitive level of insight (Etherington, 2004). Saturation is achieved by continu-
ous revisiting of – and sustained attention to – the source material until no new
insights arise.
In Moustakas’ formulation, the process involves six overlapping phases which reflect
general theories of the human creative process. Phase 1: ‘‘Initial Engagement’’ represents
the identification of a passionate interest which holds personal and social meaning. The
subject of sacred illness arose from the primary researcher’s own continuing journey with
M.E., the onset of which coincided with a spiritual emergency. The personal experience of
intensely felt connection between the illness and the transpersonal dimension motivated a
search to better understand the meaning of such physical upheaval by exploring the deeper
journeys of those in comparable circumstances.
The second phase of ‘‘Immersion’’ involves an intense meditative focussing in order to
activate both explicit and implicit ways of knowing. This resulted in an increasingly
involved relationship with the material as the project progressed. The inquiry ceased to be
personal and became both interpersonal and transpersonal in nature. Immersion is then
succeeded by a period of ‘‘Incubation,’’ which involves a ‘‘time out’’ to allow the creative
process to percolate in the unconscious mind, until ‘‘Illumination’’ breaks through into
conscious awareness, regarding connections, themes and qualities surrounding the inquiry.
Continuing with a receptive state of mind, by which new insights can arise and distorted
understandings be corrected, a more complete understanding is subsequently formed in
‘‘Explication,’’ which entails a reflective analysis of intuitions, thoughts, beliefs and
judgements on the part of the researcher.
Each participant gave an in-depth interview of approximately one hour in duration.
A semi-structured interview technique was used, which meant questioning could be varied
to accommodate the natural flow of the narrative. The areas of questioning were arrived at
by reflection on the themes discussed above in the introduction and the primary
researcher’s reflections on her own experience. The interview protocol involved the
following main categories:
. Initial questions around the participant’s particular situation.
. The psycho-spiritual frameworks by which participants gained deeper under-
standing of their experience.
. Discussion of inner and outer resources.
. Perceived stages of self-transformation and deeper meaning of ‘‘healing’’:
. Exploring the narrative or (trans)personal myth and archetypes accompanying
the experience
. The notion of participation with a force beyond the self.
In order to optimise the intensity of engagement with each participant, the interview
and individual analysis were done in one concentrated time-frame. Analysis involved a
filtration-process of all transpersonal aspects in illness as discussed by the interviewees,
which were subsequently combined and integrated to form an essential interpretation
based on consistency of themes. It began with the verbatim typing out of the audio-files,
followed by numerous re-readings of the material. All references relevant to the
transpersonal journey were extracted to form reduced working transcripts, which were
subsequently distilled into a series of individual depictions (Moustakas, 1990). Whilst
acknowledging the influence of any pre-existing psycho-spiritual frameworks informing
the participants’ perspective, the focus was placed on realisations arising from the
inner journey. Reflecting the interview-questions and responses, the editing process
emphasised the following:
. Notable pre-cursers to the illness.
. Indications of transpersonal influences at work.
. Understanding of the illness and deeper meaning of healing.
. Ideas on the nature of embodiment.
. Dominant themes arising from the experience.
. The experiential aspects which made the portrait particular to that person.
Once completed, all transcripts and portraits were re-visited and a further combined
sample was created by gathering all the quotes from individual depictions. Using the
interview-categories as the main structure and allowing space for further themes, a
composite depiction was then formulated reflecting the core-themes and universal qualities
of the group. From this, five principal aspects of transpersonal qualities and processes
could be extracted.
The study concluded, as recommended by Moustakas (1990), in a ‘‘Creative Synthesis’’
which took the form of a piece of creative writing reflecting both personal testament and
empathetic resonance with all the material gathered to inspire a sense of shared,
interpersonal and transpersonal meaning.
Validation
Braud and Anderson (1998) argue that through the in-depth study of small but carefully
chosen research samples, knowledge can be revealed which, as a result of ‘‘holographic,’’ or
collective, interconnectedness, allows more universal principles to become known. In this
context, the question of validation becomes one of meaning (Moustakas, 1990), and
meaning lies in the connection between self, other and world. It rests on whether one’s
findings or conclusions are trustworthy and faithful to the inquiry. Whilst the heuristic
method is inherently subjective, the continual disciplined exploration of inner frameworks
and awareness of transference on behalf of the researchers is intended to foster integrity and
guard against excessive subjectivism (Etherington, 2004; Smith, 2002). Truth and meaning
is sought in the co-creative relationship rather than in objective observation and as such, the
approach allows for complexity as opposed to standardisation. Qualitative research seeks
an expanded view of validity to include such ‘‘sympathetic resonance’’ (Braud & Anderson,
1998). Reliability rests on the continuous process of self-searching and re-appraisal of
significance. The discernment on whether the meaning and essence of the experience is
comprehensively and accurately depicted primarily lies with the researchers. Furthermore,
in order to maintain authenticity and validity of the samples, and to enhance verification of
meaning derived from this material, each participant had access to their transcript and
individual depiction for approval and was given an opportunity to amend and comment.
The composite depiction was shared and feedback was welcomed. The subsequent full
report text was also made available.
Whilst this report does not set out to make direct value judgements on the levels of
psycho-spiritual growth as perceived by participants, it does hope to illustrate experiences
of genuine transformation. Ultimate validation of such transformation lies with the
participant, the researchers, and indeed the reader of this report to whom the principle of
‘‘empathic resonance’’ extends.
The participants
Profile criteria:
. Present or past direct experience of illness or physical affliction, two years or more
in duration and having a profound impact on everyday functioning.
. The ability to relate from direct experience to one or preferably several of the
themes discussed in relevant literature.
. Relating to the physical condition as denoting a spiritual or transpersonal process.
. Having an intuitive sense of a deeper meaning and causation which reveals the
condition as a synchronistic rather than a random event.
As the sampling was specific and unconventional, each possible participant was
contacted for a preliminary talk to establish if, why, and how they fitted the profile. This
was doubly important because repeatability also rests on strict adherence to these criteria.
In order to clarify the angle of the study, a PowerPoint presentation outlining the proposal
was made available. To help us with recruitment we received the mediation of a
psychosynthesis practitioner and a spiritual mentor via whom we found three participants.
We further interviewed two personal contacts, and two participants were known as
professionals in the field. The project was granted full approval by the Ethics committee of
LJMU. Informed consent was obtained from all participants and all participants were
known to have a suitable support-structure in place should any difficult issues arise from
engagement with the project (Table 1).
Table 1. Participant profiles.
Gender & age Occupation Condition and duration
Female. 52 Mindfulness teacher M.E. 13 years. Previously severe.

Present ability: 35%
Female. 35 Mother M.E. 10 years. Previously severe.
Female. 63 Psychic healer M.E. 25 years. Present ability: 50%
Female. 63 Spiritual Companion Causalgia 2/RSD. 17 years. Severe at onset.
Female. 48 Business consultant M.E. 15 years. Previously severe.
Fully recovered.
Female. 60 Trouble-shooter in Multiple Sclerosis 3. 14 years.
human development Severely affected.
Female. 49 Psychotherapist Fibromyalgia and thyroid condition for approx.
20 years. Present ability: 30–40%.
Results
What follows is a fusion of the original composite depiction based on the individual
depictions and insights from the creative synthesis, both of which for the sake of brevity
are not included in this report. The five principal aspects of transpersonal qualities and
processes that could be distilled have been incorporated as sub-headings, and core-themes
within each are given as bullet points.
Illness as part of the continuum of psycho-spiritual growth:
. Illness as a purposeful and synchronistic event.
. Illness as instrumental in the disintegration of former self-hood.
. Illness promoting deeper understanding of shadow and ambiguity.
. Illness as vehicle for expanding selfhood.
. Illness as instrumental in the development of greater authenticity and
discernment.
. Illness as instrumental in deepening relationship to the body and its limitations.

. Illness as vehicle for both deepened and heightened states.
The ‘‘transpersonal face of physical affliction’’ emerged in those who either had a
predisposed sensitivity to the subtle dimensions of experience (i.e., spiritual or extra-
sensory) and/or had developed this sensitivity through inner practice. Illness was often
preceded by a spiritual need, a motivated search into the inner life, or represented a
crossroads. All participants developed a heightened level of inner resource which
revealed strong indications of the transpersonal dimension at work. Illness was in
that way considered part of the continuum of psycho-spiritual growth and as a symptom
of a process which was ultimately beneficial and would lead towards a more authentic
way of being.
While I remained asleep – or unaware of any deeper reality – I remained physically well.
I plunged into inner work in my late thirties, guided by a soul-purpose that opened up my deep
unconscious self. I believe this led to opening up chronic fatigue as the direct physical
expression of inherited wounding.
. . . I’ve had three neurological illnesses, but they are just three different routes to forcing me to
develop further.
The relentless experiences of physical and emotional suffering, isolation and vulner-
ability gave rise to ambiguity, particularly in those who were not recovered. The illness was
perceived as paradox; both creating awareness of the body yet causing a shift in
identification away from it. Most reported an intense and prolonged process of resistance
to their circumstance and struggles with fear, grief, despair, anger, doubt and self-criticism,
which constituted a type of ‘‘dark night’’. The theme of going down into the underworld
was most frequently mentioned, relating to the archetypes of Persephone and Sleeping
Beauty. Another archetype was that of Wounded Healer.
. . . it’s almost like a Persephone thing of going into the underworld; of going into these painful
experiences . . . you’re feeling this wound is in the body and ehm pain in the heart of the
world! . . . we really struggle not to be there but actually once you do you are totally free . . . yet
the pain is real, because we have this reality . . .
I have to let my earth-bound self rant, rave, scream and spit. And once I get that off my chest
then I can deal with the Purpose with a capital P for the illness . . . I’ve got to actually sit with
the unknown and to learn that as part of life.
Pre-existing psycho-spiritual frameworks and guidance from ‘‘wise’’ others were an
important resource for mirroring, disentangling and grounding the authentic aspects of
self, and to provide translation of the experience into a greater context. However, the
ultimate emphasis was on the personal connection and development of authentic inner
discernment, and the understanding emerging from this integrity.
I was quite resistant to anything, because I had my own filter . . . And I wanted to develop my
own discernment . . . and be open to other dimensions and new ways of looking, but also to
really test and validate it within for my own integrity.
Illness as participation with a force beyond the self:
. Awareness of a transpersonal causation to illness or physical struggle.
. Forces in illness perceived as other-dimensional and beyond the self.
. Active surrender to the perceived wisdom underlying the illness.
. Awareness of a transpersonal guiding-principle in the healing process.
. Illness as meaningful and ultimately beneficial.
. Deeper meaning of healing ¼ alignment and integration of present awareness with
wider transpersonal reality and removal of blockages to spiritual connection.

. Healing in illness as act of co-creation.
The experience of illness was perceived to contain meaning because it was felt to be steered
by benevolent intelligence beyond the parameters of the everyday self. For some, direct
contact with other-dimensional beings such as spirit-guides and angelic forces was reported.
For others, guidance came in the form of inner visions or states of heightened clarity.
. . . the ability to feel the subtle world became really pronounced in me . . . I did have a real
strong knowing in me that I was meant to be in that place, learning those things. And as time
went on . . . it became a very psychic world; very shamanic world . . . they came to me through
visions, through spirit-companions . . . And I suppose it was only by everything being taken
away from me . . . that I could really go so deeply to intercommunion with that world.
. . . for quite a few months I would get lots of visions about my situation, so psychically and
psychologically what my situation was.
The deeper awareness of pro-active forces beyond the self and the material body
provided the resource not to stagnate into depression. Moreover, the intensity of suffering
could at times break through into a tangible encounter with this transpersonal reality.
Being present with the darkness was considered part of the ‘‘work’’. As such, ambiguity
could be experienced as the growing edge of one’s development, and be faced with
awareness and ultimately, acceptance.
I am somebody who believes in the reality of ‘dark gifts’ . . . I made the decision to re-name
pain as fire; to learn to live with fire, and to accommodate fire . . . because it wasn’t going
away . . . so it was I who had to change.
. . . it was like I had to open something in order to receive . . . and I had to also ask and
sometimes I would be given you know, ‘unbidden’ moments of pure Grace . . .
The active surrender to the perceived wisdom underlying the illness constituted
a ‘‘participation with a force beyond the self,’’ which provided both an awareness of
a deeper transpersonal causation and a guiding principle in the healing process.
. . . I understood that the Divine was in this incident, somehow or other, and that there are
many layers of reality that would need to be dealt with to meet the injury in its fullness.
Illness as a vehicle for growing towards a new stage:
. Illness as retreat from the world; as monastery or mystery school.
. Illness as process of transition, initiation or threshold leading to transformation.
. Removal of outer life causing re-evaluation of deeper identity.
. Life-limiting sensitivity transformed into a life-enhancing intuitive flow.

. Development of enhanced inner resources.
. Enduring change of perspective and connection to wider reality.
Importantly, all participants carried or developed an awareness of – and dedication to –
their experience of inner growth and transformation, in sharp contrast to external
appearances and perceptions. Through the removal of outer life and subsequent inner
questioning of identity, the illness was understood as instrumental to the disintegration of
the former selfhood, making space for new awareness to enter. As such, it was considered a
potent place to be.
. . . it was a process of surrender, a process of not knowing, a process of being completely taken
apart – it felt like how I was being destroyed, something else would come in its place, which
would be more my essence . . . the healing is also a natural consequence of the transformatory
force of the destruction; . . . in the void new life comes up again, but it can only come in where
there was that void.
The circumstance of illness also served the function of providing socially acceptable
retreat from the world. Themes mentioned were initiation, re-set, threshold, baptism of
fire, dark gift, awakening process, protective mechanism, and crossroads, for which the
strong themes of illness as retreat, cocoon, mystery school or monastic reality were
understood as effecting an extreme, prolonged and often painful encounter with the deeper
self, the subtle dimension, and/or relationship to a divine reality.
. . . I think I’m bringing an awareness to this reality that is quite difficult to embody . . . so I
don’t think I could do it . . . that differently than I do . . . it provides retreat yes. And provides
space for that experience . . .
The transformation and connection forged in this process were lasting and caused
radical change of perspective and direction in life. Most expressed a sense of being on a
journey of transformation which was ongoing. The difference between ‘‘states’’ and
‘‘stages’’ (Wilber, 2006) was clearly understood, whereby meaningful perspectives
introduced in transitory states; such as visions, inner knowing, and guidance from
others acting as bridge, were slowly integrated and embodied in an enduring develop-
mental stage of expanded meaning and perception. As such, illness provided the arena for
both heightened and deepened states and the vehicle for the growing of a new pattern of
being.
I remember . . . just lying there and having to just know that I just had to BE. And I remember
that awareness coming in . . . it’s something like ‘sloughing off skins’ . . . it was very much a
mind-full and slow process of . . . beginning to knit together and beginning to align and
beginning to integrate . . . totally changing my view, or my approach to my own self . . .
What I experienced, what I fed my inner being with . . . I now realise, I reap for the rest of my
life and lives.
Illness as embodiment of transpersonal forces:
. Physical body recognised as an integral part of a greater reality of being.
. Embodiment as physical manifestation of a wider transpersonal reality.
. Illness as physical manifestation of a transformational process.
. Embracing destruction, vulnerability and challenge in service of transformation.
. Embodiment marks the difference between state and stage.
. Conscious Embodiment ¼ Healing.
. Embodiment as ‘‘re-membering’’ personal and collective soul, and spiritual
aspects.
The physical body was acknowledged as an integral part of a greater reality of being.
‘‘Embodiment’’ was understood as the material manifestation of interconnectedness
between bodily, mental-emotional, and soul dimensions of being. As such; ‘‘healing’’ and
‘‘embodiment’’ were inextricably linked. Embodiment was also perceived as an act of
retrieving lost soul and collective memory, and transmuting karma. Overall, embodiment
represented permeation and integration of subtle and spiritual influence. This was an
experience of both darkness and light and the importance of not denying difficulty and the
realities of archetypal shadow were deeply understood.
. . . it was a tremendous lesson in surrender and of coming back to the body . . . my healing has
had to be about becoming ‘em-bodied’ . . . the alignment of the spirit in my body, in that way I
am able to be receptive to the universal wisdom . . .
I think I’m certainly in a process of healing, which is learning . . . how to be in Grace . . . and
how to balance . . . a spiritual awareness with this outer reality . . . that I actually embody it as
who I am – rather than just having an awareness of it, it becomes me . . . I think the real thing is
how we can accept ourselves . . . in this faulted position . . . being in a body is a whole
experience of learning this balance; of accepting limitation, and but also having this awareness
that we’re so much more.
. . . and it felt like my whole being was just being re-vibrated and shifting . . . I felt like I was
purifying my self. I felt like I was purifying layers and layers of life–times; it felt like a
completion to me somehow . . . I felt very strongly as a soul I had chosen to do that.
What was understood as the deeper meaning of healing was not the curing of
symptoms, but the removal of layers of unawareness blocking spiritual connection and the
alignment and re-integration of present awareness with the wider subtle reality
encountered in the ‘‘altered state’’ accompanying the physical difficulty. The previously
perceived life-limiting sensitivity could now, at least in part, be recognised and experienced
in a positive way, enabling a more intuitive flow in relationship to life regardless – but
deeply respectful – of physical limitation.
Illness and healing as benefit to the collective:
. Physical body holding memory of both personal and collective karmic patterns.
. Illness as manifested shadow of self and world.
. Illness representing the transpersonal potential not yet lived.
. Illness as opportunity for healing the whole.
. Healing as awakening awareness of holographic interconnectedness and trans-
personal potential.
. Healing as act of co-creation by transmuting personal and collective shadow.
. Healing resulting in vocation to serve and share expanded awareness.
Participants felt a strong commitment to take their expanded consciousness back into
the world where possible. The sharing of what they learnt often became a vocation.
Moreover, based on their awakened awareness of holographic interconnectedness,
participants shared a strong conviction that their personal path of transformation and
healing extended to the healing and transformation of the collective whole. The healing-
journey was as such recognised as an act of co-creation.
I came to understand that illness has the potential to be a threshold . . . that require an emptying
out in order to be filled from a new level . . . and by going through thresholds, I actually do think
makes it easier for those who come after us. The path is more worn. There is a hologram effect.
. . . without it I wouldn’t be where I am now. I would still be a scientist probably . . . I wouldn’t
have looked within with the intensity that I have . . . It felt this was my new career; this is
what I needed to do to . . . connect the inner and the outer worlds completely . . . And
Figure 1. Five principal aspects of transpersonal qualities and processes.
without that . . . personal involvement it’s very difficult to empathise with the suffering
of others.
. . . because we’re physical, mental, emotional and spiritual . . . then even though I’ve got physical
disability, the effect of having the physical disability means . . . it’s affecting everything, and it
affects other people’s . . . yes it’s working on all four levels . . . the purpose behind the illness is
that . . . ; the Universe wants to grow, and the Soul wants to grow. And they can’t grow without
change.
. . . you know we just sort of want people to be as functional as possible, which doesn’t allow for
death or transformation . . . bringing things to a more whole place, which benefits everyone.
Illness in this realm of experience is lived as a spiritual path, containing the essential
elements of Intention, Practice, Surrender, Service and Transformation. For all these
reasons, illness warrants a wiser, more compassionate and tolerant appreciation which
honours and values the possibility of destruction, vulnerability and challenge inherent in
psycho-spiritual practice and necessary for genuine consciousness development (Figure 1).
Discussion
Findings affirm the general consensus in both quantitative and qualitative research that a
spiritual outlook provides a valuable coping-resource in a crisis such as long-term physical
illness. Participants indeed displayed more openness in seeking answers and noted
influences of self-empowerment in their experiential interpretation and sense of recovery
(as in Woods & Ironson, 1999), resulting in a positive re-evaluation of illness as discussed
by Bussing et al. (2009). Our results strongly resonate with Faull and Hills’ (2006)
re-configuration of self and health as ‘‘wholeness of self regardless of physical, social or
mental functionality,’’ which reflects the shift in emphasis from ‘‘doing’’ to ‘‘being’’
considered by participants to be instrumental in their healing. Furthermore, by revealing
illness as vehicle for self-transformation, our study supports Newman’s (1999) paradigm of
‘‘Health as Expanding Consciousness.’’ Overall, participants considered their experience
as beneficial on a non-physical level and progressive in relation to their self-development.
In addition, some experienced their illness as beneficial to the physical as a process
of ‘‘re-tuning.’’ This further concurs with Faull and Hills’ (2006) finding that a return
to the pre-trauma state is not desired in the way that participants would not wish to
return to their ‘‘old self.’’ Reflecting the report on increased character strengths by
Peterson et al. (2006), all participants reported an increase of inner resources and qualities
such as patience, endurance, understanding, empathy, gratitude, compassion, and
willingness to serve. It is noteworthy that none felt victimised by their circumstances
and all established a meaningful and participatory relationship with their physical
difficulty. This allowed a certain resilience and pragmatism to come to the fore which was
experienced as greater than the difficulty itself, which in turn reflects the tolerance of
ambiguity as discussed in Reed and Rousseau (2007).
The results of our study have emphasised the importance of including the transper-
sonal dimension when considering the kind of existential growth through illness as
discussed by Sodergen et al. (2004). Although they found spiritual beliefs to be supporting
a positive interpretation which in turn aids existential growth, Sodergen et al. fail to
include the possibility of the spiritual dimension as central to the illness and integral to the
process of self-growth. Consequently their existential perspective does not do justice to the
kinds of experiences detailed in our study. For our participants, their existential growth
involved an undeniable introduction or deepening into a transpersonal reality causing
subsequent expansion of self-awareness. In this scenario strength in adversity was directly
drawn from being taken to one’s limits and discovering a deeper ‘‘limitlessness’’ in turn.
The heightened transpersonal awareness reported by the participants involved archetypal
encounters and states of profound insight. As one of our participants put it; she was in the
myth. In addition, for one participant this transpersonal reality involved regular
interactions with other-dimensional entities who were not perceived as symbolic
archetypes but rather as beings unto themselves. The issue here is not whether this can
be believed or proven, but that her experiences clearly expanded her felt relationship
between self and cosmos, and positively affected her sense of inner purpose and the
appraisal of the illness as a meaningful event.
Our report illustrates that a transpersonal context induces a meaningful and
participatory relationship with illness which shifts the emphasis away from developing
coping-mechanisms or recovery of functionality towards a wider process of self-
transformation and spiritual growth. Illness as spiritual path therefore presents another
example of ‘‘a broader psychological context of transformation’’ as discussed by Lancaster
and Palframan (2009). Their primary category; the precondition of openness – to the
transcendent and to change, was strongly echoed by our participants. Illness as major life
event did indeed trigger a previously latent spiritual dimension for all interviewees, who
reported an increasing sensitivity to a transpersonal reality, and for some the physical crisis
was explicitly understood as an integral stage in an already activated process of spiritual
growth.
Certainly, our results strongly concur with Gockel’s (2002) definition of healing as
allowing the possibility of transformation and the centring of life in sacred connection,
whereby intuition becomes our strongest guiding force. Again, particularly ‘‘openness’’ as
a prerequisite concurs with participants’ reporting of receptivity to the subtle dimension,
which supported an active surrender to the process. The trajectory differed between
participants, whereby some already felt a heightened degree of receptivity prior to the
onset of illness, although most reported a slow intentional process of working with
resistances and being ‘‘taken apart,’’ making space for new awareness. The extremity of
this process often took many years and transformation was considered to be ongoing. For
all the experience of illness was indeed transformed into an experience of healing and, as
Gockel states, pivotal to this was the reconstruction of meaning guiding the perception
and experience.
A critic might suggest that such reconstruction of meaning is perhaps imposed in order
to add value or interest to the experience to compensate for an otherwise unacceptable
level of trauma associated with the illness; in other words, that insights arising are
ultimately illusory. Whilst such a view cannot be completely dismissed, there are several
reasons for doubting that it adequately reflects our participants’ experiences. Certainly all
participants reported that their illness induced them to look with greater intensity for
unconventional answers because conventional constructs for them did not suffice.
Meaning is by nature subjective – however, we note that participants were explicit in
their acceptance of ambiguity, in recognising the inner responsibility involved in the

development of their intuitive function, and in their careful discernment when analysing
the resulting insights. With this in mind, why would we challenge the integrity of their
testimonies that their physical experience effected such a profound process that further
layers of meaning – dealing with ultimates – arose, which subsequently expanded their
worldview and inner being? We suggest this is not a ‘‘psycho-spiritual bypassing’’
but constitutes an intelligent psycho-spiritual engagement in which intuition has an
important role.
The participants’ reinterpretations of their illness as a spiritual process and necessary
retreat to allow this process to unfold reflect the meaning-paradigms of Existential Journey
and Purgatory discussed by Rozario (1997). Furthermore, her conceptualisation of the
process of ‘‘wholing’’ as unification within self and of self and world to transcend
limitation and feelings of separateness is closely related to the key theme of the ‘‘deeper
meaning of healing’’ in our report.
A depth-psychological perspective, which traces the arduous journey of individuation,
ensoulment or self-realisation, as represented in the narrative of Duff (1993) and in the
transpersonal psychotherapeutic work of Hillman (1989), Rowan (2000) and Mindell
(1985, 1998), was reflected by participants in that they were explicit in their perception of
being on a soul-chosen path. All reported an increasing feeling of connection to an
innermost core and a more authentic way of being, aided by access to a wider
transpersonal reality to which they felt initiated.
Mindell’s (1998) dreambody concept of physical symptoms as signals of the
unconscious was clearly reflected in that all participants had developed a heightened
responsive relationship to their physical body and subsequently felt there was wisdom
operating within the illness. The awareness of personal and collective myth also provided a
working resource for participants. Illness indeed ‘‘represents synchronicity, not coinci-
dence’’ as one participant said, but the material born from this inquiry extends beyond
‘‘motifs’’ embedded in symptoms, and so appears not solely concerned with what is deep at
the core of us calling to be expressed. ‘‘Participation with a force beyond self’’ as
experienced by the participants of this report also concerned influences which were
perceived as collective, universal, cosmic or divine.
The development of a transpersonal appreciation of our physical dimension would
allow an expansion of the therapeutic framework to include the possibility of physical
symptoms not just as non-organic but as non-psychological in causation. This would have
the added benefit of challenging the limited and rather cruel application of the term
‘‘psycho-somatic’’ as illness being ‘‘all in the mind,’’ which places negative judgement upon
the sufferer. With an expanded understanding of psyche as soul, physical difficulty can be
considered as the result of consciousness participating in an immanent ‘‘Cosmic Process’’
(as discussed by Tarnas, 1991) and of the ensoulment and eventual spiritualisation of
matter (as discussed by Barfield, 2008). Both the body and the psyche can be recognised as
spheres of interaction with a transpersonal reality.
For our participants, the experience of illness as sacred supported their sense of inner
transformation and growth. The shamans discussed by Kalweit (1989) and Eliade (1974),
and the great contemplatives undergoing physical difficulty reported by Underhill (2008)
were by and large held within established spiritual frameworks and settings. As mentioned
by several participants, these settings are not easily available in the secular world, and
frameworks are more nebulous than in previous times. For our participants, illness became
the mystery-school, the monastery, the initiation, the threshold, where a psycho-spiritual
transformation could take place and wherein the physical body was intimately involved;
as vehicle, as teacher, as conduit, and as receptacle for the transpersonal journey to

manifest.
Limitations
In the search for participants, gender and nature of illness were not specified. As all
participants found were female, we must allow for the possibility of gender difference in
transpersonal experience; in that women’s psychological and spiritual development is
considered to place a greater emphasis on mutual interconnectedness, wholeness, and the
body (Anderson & Hopkins, 1991; Wright, 1998). The other limitation is that of variety of
physical conditions. The majority of participants have experience of M.E. and it is possible
that this serves a particular function which cannot be applied to other conditions. Also, the
inquiry focused on chronic conditions which provided the aspect of long-term ‘‘retreat,’’
and did not explore transpersonal experiences in acute afflictions of shorter duration.
Implications and suggestions for further research

The implications of this study are three-fold:
(1) Our results reflect a need to recognise and address the limitation of the medical
model in the way it excludes the possibility of transpersonal dimensions of illness
and, as a result, conceives all illness as pathology. Holistic approaches to health
emphasise the innate wisdom of the body, but our results imply there is further to
go. The transpersonal psychological approach, where appropriate, can make a
valuable contribution towards a shift in emphasis away from functionality and
towards transformation, in which physical break-down, energetic sensitivity and
disturbance, and death – actual or symbolic – can find an honoured place in our
perception of healing and health.
(2) The second implication concerns a need for caution against excessive psychologis-
ing of symptoms by recognising there may be a limit to which soul- and spiritual
processes can be sufficiently analysed by psychotherapeutic means. This reflects the
call for an expansion of the concept of ‘‘psycho-somatic’’ to include psyche as soul,
and to Mindell’s shift in focus towards the intuitive-sensate relationship. In
addition, results suggest that a psycho-spiritual consideration of illness needs to
allow the possibility of symptoms arising from collective influence and from the
impact of other-dimensional, cosmic and spiritual forces. Ways to ascertain this

phenomenon need to be further developed.
(3) We suggest that practitioners should become more expansive and inclusive in their
understanding of how transpersonal consciousness affects all aspects of our being.
Models of transpersonal development need to include the role of the body in the
spiritual process. Further research on the many ways that embodiment is
experienced, both within and outside the context of illness, is therefore required.
Three major aspects of embodiment found in this report, namely karmic personal
and collective memory, ensoulment, and impact of cosmic and spiritual influence,
could provide a tentative starting point for such a task, each warranting dedicated
study.
Conclusion
As the variety of participants’ experiences suggests, the transpersonal face of physical
illness is multifaceted, touching on many layers of reality and meaning. Our study has
revealed how illness and injury can for some be experienced as a physical expression of
transpersonal forces. Participants perceived the embodiment of personal and collective
memory, the deep sense of soul, or core-consciousness, and the impact of other-
dimensional and spiritual influence, as being integral to the understanding of their physical
difficulty. This acquired expansion of meaning contributed to an awareness of the physical
difficulty as intentional and part of a greater process towards increasing authenticity of self
and spiritual experience. For our participants, illness represented a broader process of
emerging potential whereby a possibility for self-growth rested on their response. The
psychological exploration discussed in this report gives indication of just how deep and far
such response-ability to illness can go.
The physical body, transcended or ignored in many spiritual frameworks, here appears
as a dedicated vessel into which transpersonal energies are received and in‘‘corpo’’rated.
What to the outside eye seems a ‘‘failure to be well’’ can on the inside be experienced as an
epic journey involving sanctification of the physical dimension, and the transformation of
unconscious elements into conscious content. Such energetic disturbance manifesting as
physical difficulty provides a tangible focus in an otherwise intangible experience. In
becoming sensate, the transformational process enters into full engagement with the whole
of one’s self. The spiritual path then becomes not just about levels of being, but about
levels of being here. Physical incapacity ensures a shift from doing to being which is
necessary for spiritual growth in its timelessness, but without the risk of bypassing the here
and now that the physical body both represents and provides. Embodiment came to mean
the body as receiver and transformer of transpersonal energies in the process of increasing
integration of body, mind, soul and Spirit. Healing then became defined as the alignment
and synthesis of these aspects into a balanced whole. This inquiry affirms that physical
difficulty can be an effective vehicle for self-transformation and adds that such a challenge
can be construed as an actual symptom of the self-transformational process in which the
body too is subject to alteration. From this perspective illness can be both the purgatory
process of preparation, and the alchemical process of transmutation. Therefore,
breakdown in the body can be part of a process that goes beyond the physical and as
such needs to be fully included in the development of an embodied, holistic, and
participatory spirituality.
Acknowledgements
We acknowledge the integral contribution of the participants of this report and are indebted to the
generous and eloquent sharing of their sacred stories.
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Mental Health, Religion & Culture

Sacred illness: exploring transpersonal

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Sacred illness: exploring transpersonal aspects in physical affliction and

School of Natural Sciences and Psychology, Liverpool John Moores University,

This paper investigates the occurrence of somatic involvement in spiritual

development by exploring transpersonal dimensions of physical illness. Using

*Corresponding author. Email: b.l.lancaster@ljmu.ac.uk

ISSN 1367–4676 print/ISSN 1469–9737 online

In summary, there is a broad consensus that illness holds possibilities for

became particularly influential in Jungian depth-psychology. In the arena of western body-

Table 1. Participant profiles.

Gender & age Occupation Condition and duration

Female. 52 Mindfulness teacher M.E. 13 years. Previously severe.

. Illness as instrumental in deepening relationship to the body and its limitations.

wider transpersonal reality and removal of blockages to spiritual connection.

. Life-limiting sensitivity transformed into a life-enhancing intuitive flow.

Figure 1. Five principal aspects of transpersonal qualities and processes.

their acceptance of ambiguity, in recognising the inner responsibility involved in the

as vehicle, as teacher, as conduit, and as receptacle for the transpersonal journey to

Implications and suggestions for further research

impact of other-dimensional, cosmic and spiritual forces. Ways to ascertain this

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