The speaker noted that the frequency and severity of spiritual emergencies is closely tied to the specific practices being undertaken. Negative experiences are challenging but an inevitable part of the path that practitioners must navigate.

So while some degree of disruption may be unavoidable in any transformative practice, especially in schools that favor an accelerated approach, it seems that skillful teaching and program design can make a meaningful difference in how often and intensely adverse reactions manifest. Finding ways to build in adequate support, grounding, and complementary practices during periods of intensive meditation may help practitioners better handle the contemplative path’s inevitable ups and downs. Drawing upon principles and methods from Western psychology may also substantially reduce the incidence of spiritual emergencies.

The speaker highlighted a notable contrast in how many Western teachers discuss the potential challenges and risks of spiritual practice compared to their counterparts in traditional Asian lineages. In the West, there has been a tendency to downplay, dismiss, or minimize the possibility of adverse reactions to spiritual practice, depicting them as exceedingly rare or only occurring in individuals with pre-existing mental health issues. An idealized image of spirituality as a panacea that is risk-free and universally beneficial often predominates.

However, the speaker noted that across various traditions in Asia, the potential for experiencing difficulties is widely acknowledged and openly discussed as a matter of course. For example, detailed instructions on recognizing the signs and symptoms of “Zen sickness” and guidance on how to work with these experiences skillfully form a standard part of Zen meditation manuals, commentaries, and oral teachings. So, in many Asian contexts, challenges that emerge in the course of practice are not considered particularly shameful or problematic, but are treated as natural, even expected part of the process that should be brought out into the open and responded to with care and wisdom.

Several intersecting historical and cultural factors likely contribute to this divergence in attitudes between Asian and Western teachers. In many contemporary Western contexts, there is a strong emphasis on maintaining a positive public image and a reluctance to acknowledge difficulties that could be seen as tarnishing the reputation of Asian spiritual lineages. The widespread characterization of meditation as a scientifically-validated, secular technique that is separate from religious dogma or superstition also incentivizes teachers to downplay potential risks or adverse effects that could undermine this narrative.

Moreover, the relatively short history of the transmission to the West of Asian spiritual practices means that many teachers have not had extensive experience working with students through the full range of spiritual experiences, both positive and challenging. In contrast, Asian traditions often have a wealth of time-tested wisdom, passed down over centuries, that informs their more proactive and realistic stance when it comes to acknowledging and addressing the potential pitfalls of practice. They are more likely to see spiritual practices as a powerful but not risk-free technologies that must be applied with care and skill to achieve optimal results.