Spiritual crisis - structure and dynamics. It is customary to single out two main Paths - the occult and the mystical. Motivation: I need a leader

Many modern philosophers, sociologists, culturologists and other authors quite rightly write about a deep spiritual crisis that has struck modern humanity both locally (for example, modern Russian society) and globally. True, its causes and ways of overcoming it are interpreted by various authors in different ways. Some authors link the crisis of spirituality with the crisis of consciousness, speak of the de-intellectualization of modern society. Others believe that it is not the intellect that suffers in the first place. “Goodness and Beauty, morality and aesthetics suffer. A soulless person, a soulless society does not mean an increase in the stupidity of people. On the contrary, people become more businesslike and intellectual, live richer, more comfortable, but lose the ability to empathize and love. People become more active and functional, but alienated, losing their sense of life, robotic. The degradation of the Spirit, the withering away of its irrational state - this is the spirit of our time.

All of the above, of course, is true and is a serious problem that needs to be addressed. But I would like to draw attention to another extremely important aspect. "The problem of the crisis of spirituality in modern society, as a symptom of our time, is the problem of the absence of an Ideal that cements society." The authors point to a very important symptom of a spiritual crisis. True, it is not entirely clear: the absence of ideals is a consequence of a spiritual crisis, or a crisis of spirituality is a consequence of the absence of ideals. But one thing is certain: overcoming the crisis of spirituality and the spiritual improvement of man and society must necessarily be associated with finding such an ideal, an idea. Now they talk and write a lot about the need to find a national idea, but, in my opinion, in our era of globalization, the national idea should be combined with the universal idea, national ideals with universal ones. Without a national idea, a spiritual crisis strikes the entire nation, without a universal idea, all of humanity! According to many modern thinkers, not only individual countries, but precisely the whole of humanity (including those countries that are traditionally considered prosperous) is now in a state of such an acute spiritual crisis, associated, among other things, with the absence of truly universal ideals and values (what is commonly considered universal human values, in fact, they are not, these are the values of a bourgeois, industrial society, besides, even yesterday). Overcoming this crisis is possible only if truly universal ideas, ideals and values are found!

The main universal idea for today and in the near future should be the idea of saving humanity from global dangers, crises and catastrophes, the idea of solving the global problems of our time, the consolidation, integration and unification of mankind, the idea of genuine, not imaginary globalization. What is happening now (globalization "American style") is an imaginary globalization, because it is not aimed at the true unification of mankind, but at the subjugation and exploitation of some peoples by others ("golden billion"). Moreover, such globalization, as N. Moiseev wrote, does not solve global problems, the totalitarianism of the “golden billion” inevitably leads to an ecological catastrophe with a very low probability of human survival. Genuine globalization should be associated with solving global problems, overcoming global crises. To do this, humanity must acquire the necessary level of understanding of the complexity and danger of the situation that has arisen and find new forms of social organization and collective will to implement the principles of co-evolution of man and the biosphere. Current ideas, ideals and values different countries and peoples as a whole are not far removed from cave-medieval ideals and values. Their roots go back to the Middle Ages and even deeper - to the cave, primitive era general savagery. Medieval feudal fragmentation, the policy of specific princes and overlords, endless wars and armed conflicts, life in castles-fortresses, well-fortified, impregnable, provided with food supplies for a long siege, the constant need to take away the produced product from neighbors who themselves want to take away from you, etc., etc. - all this is still for very, very many (both in the individual and in the public, state levels) are the stereotypes that define both their current ideas, ideals and values, and their politics, morality, ideology, worldview.

And the origins go even deeper - in primitive times with their rigid isolation from each other of individual clans and tribes, with an aggressive rejection of strangers, with the struggle for survival, for prey, for hunting grounds and other natural resources. Therefore, such stereotypes and ideals can be called cave-medieval. I believe that in the third millennium, for the sake of the salvation and survival of mankind, they should be decisively abandoned in favor of co-evolutionary and synergetic (synergetics in the literal sense - cooperation) ideals aimed at genuine cooperation of all countries and people of good will. Moreover, true cooperation should be aimed at the joint achievement of common goals (and the common goal of modern humanity is to survive and overcome global problems), and what is often called cooperation (“you give me - I tell you”), in fact, is not cooperation, but, to put it mildly, market (bazaar) relations. Market relations and cooperation (especially in a synergetic sense) are two completely different things. Synergistic cooperation implies a cumulative effect: the unification of the efforts of different countries and peoples should give an effect much greater than the efforts of the same countries and peoples, but separately, or even in direct contradiction with each other (the “swan, cancer and pike” effect). Therefore, globalization (the unification of all countries and peoples into a single humanity) is certainly a necessary, useful and positive phenomenon, but it should be globalization “in a human way”, and not “in an American way” (as well as not “in a Russian way”, not “in a Chinese way”, not “in a Japanese way”, etc.).

Overcoming the spiritual crisis of modernity (both on a national and human scale) should be associated with the idea of uniting mankind for the sake of its salvation, for the sake of solving the global problems of modernity and the contradictions of modern civilization, for the sake of reaching new frontiers, beyond which a new round of safe and progressive development of mankind. And the national idea (for example, Russian) should be that each country (state) and each people is assigned a certain place and a certain role in this synergistic unity. This can be compared to a sports team (soccer or hockey), where each player "knows his maneuver". The rival of modern mankind is quite formidable - global problems, but we can take examples from sports when a formidable opponent is sometimes defeated by an average team, strong precisely by the unity, cohesion, teamwork, solidarity of its players, by the fact that they perfectly know every "their maneuver".

Communication is the basis of society, society. Outside of collective forms of interaction, a person cannot fully develop, self-actualize and improve himself. Individualism is fraught with the degradation of the individual, at best one-sided, and in other cases zero-sided development. It is individualism, coupled with other improper human qualities (and not at all the progress of science, technology and rationalism, as is often mistakenly thought) that is main reason modern global crises and catastrophes. “The one-sided technological evolution of modern society has led humanity to global crises and catastrophes. The accelerated progress of technology and technology, the rapid change in social relations, the predominance of scientific rationality in culture has led mankind to lack of spirituality and immorality. Human relationships, the culture of thinking has never reached such a low level before. We can unconditionally agree only with the first proposition (not the development of science and technology, but precisely the one-sided technological evolution). The third position raises doubts, since even earlier human relationships and especially the culture of thinking were not distinguished by a particularly high level. The second one is completely unacceptable. It is difficult to say what actually led humanity to lack of spirituality and immorality, it requires additional research, which is generally beyond the scope of this work, but I think that neither the progress of technology and technology, nor the change in social relations, nor the predominance of scientific rationality are to blame here. The latter is not to blame for global crises, as is often mistakenly thought, the unrestrained desire of humanity for comfort at any cost is to blame for them.

The extermination of nature is irrational, therefore, true scientific rationality should be exactly the opposite - orientation towards what contributes to the survival and genuine, and not imaginary, progress of mankind. And what threatens mankind with death is the result of scientific irrationality, that is, science that is not connected with true reason. Paradoxically, even great scientists cannot and cannot always be called truly rational beings, all the more truly psychic, truly spiritual. P. S. Gurevich writes that today not only philosophy has turned out to be unclaimed. The most ordinary far-sightedness is unusual for people. Politicians are engaged in current issues, neglecting strategic thinking. Technocrats are trying their best to disperse the locomotive of modern civilization. How to save humanity? This question - very inappropriate and inconvenient for a technocrat and a pragmatic politician - is already being asked by a philosopher. It is not surprising that his questions are perceived as importunate and untimely prophecies of Cassandra. Philosophy often robs a person of his last consolation. Philosophy is the experience of extremely sober thinking, the practice of destroying religious and social illusions. The light of reason sometimes reveals many dark sides of our lives.

Unfortunately, this is not entirely true either. Philosophy can also be different: irrational, misanthropic, fatalistic, relying on fate, and not on reason, denying the very existence of global problems, their serious danger to humanity, or offering ways to solve them, which in fact can only worsen the situation. Although, indeed, it is philosophy, as well as the humanities, that not only can, but must show humanity a type of rationality, connected not with an unbridled desire for comfort, but with genuine spirituality, concern for the preservation of mankind.

Humanitarian sciences philosophy, including philosophy, should contribute to the development of genuine rationality, genuine soulfulness and genuine spirituality, should overcome the stagnation of reflective humanitarian thinking, overcome religious, social and other prejudices, eliminate the gap between the two parts of human culture and, finally, keep up with the development of the scientific and technical component of human civilization, adequately comprehend social progress and the spiritual life of a person, contribute to a real solution, and even better - to forestall the problems that threaten modern humanity.

The spiritual crisis itself is evil, and its expansion is closely related to the expansion of evil. Accordingly, the overcoming of the spiritual crisis and the progress of spirituality are in themselves good, and their triumph is closely interconnected with the triumph of good. Although it is believed that good and evil are social categories, and they do not exist in nature, nevertheless, based on the widespread (although not controversial, but indisputable today does not exist) understanding of evil, any destruction of life both in society and in nature is evil. Therefore, in nature, the source of evil is the struggle for existence, which inevitably leads to the extermination of some living beings by others. The struggle for existence also takes place in society, and on early stages its development, it differed little from the struggle in nature. IN primitive society and up to the Middle Ages, inclusive, there was a fierce, including armed, struggle for food and other material goods, for hunting grounds and other territories, for the extermination of other people's offspring for the sake of one's own life, for labor power (for turning other people into slaves in order to work less themselves), etc., etc. These are the true impulses of attraction to evil.

During the transition from pre-industrial to industrial society, when labor productivity and the amount of social product produced increased sharply, the bitterness of the struggle decreased, but did not disappear completely (two world wars are a vivid confirmation of this). An additional amount of material wealth was not so much distributed evenly among all workers in accordance with the labor invested, but was appropriated by a small number of people, which led to a sharp increase in the standard of living of the few and did not lead to an increase in the standard of living of the majority. The struggle for material goods, for the produced social product, for labor power, etc., continued, acquiring new forms and continuing to create impulses to gravitate toward evil. Why is this happening?

Some researchers associate this with the nature and essence of man, believing that private property, competition, hoarding, greed, envy, etc. are inherent in human nature. But I think that all this is explained by the previous historical development of society, and the roots go even deeper, into the natural existence of our ancestors. Over many millennia of forced struggle for existence, people have acquired the above qualities (greed, envy, etc.), these qualities are inherited at the socio-cultural level, and possibly at the genetic level. Now nothing (at least in developed countries) is forcing people to fight for existence, because the total product produced is in principle sufficient for everyone to be happy and comfortable, it remains only to organize its fair distribution, but the socially inherited qualities and motives inherited from past centuries prompt the majority of the population not to a fair distribution of the social product, but, on the contrary, to redistribution, to the struggle for surpluses. The struggle for existence is replaced by a struggle for surplus, for luxury. Therefore, people are looking for various tools (power is one of them) in order to be able to access luxury, something that the majority of the population does not have. The fight for a piece of bread is replaced by a fight for delicacies, but this does not become less fierce. Although if the first fight can still be somehow understood and justified, then for the second fight a normal person has neither understanding nor justification. Unfortunately, modern society is abnormal, mentally and spiritually sick, it is struck by a deep spiritual crisis, so most of its members not only understand and justify the second fight, but also willingly take part in it.

If I were a believer, I would say that God specifically “gave” us global problems so that we could finally unite, forget internal strife and remember that we are all descendants of the same ancestors - Adam and Eve. As an atheist, I will say: the emergence of global problems is accidental or natural, but it is precisely this that gives humanity a chance to be reborn to a new life, to overcome centuries of enmity and strife, to unite and peaceful coexistence, to live “together with everyone and for everyone”. Materialistic biology is not sure about the existence of single "common" ancestors ("Adam" and "Eve"), but, firstly, even if there were no single ones, there were still common ancestors - ancient hominids, and secondly, in materialistic biology there is a well-founded theory that all seven billion modern people are descendants of a single line, a pair of ancient hominids who lived about four hundred thousand years ago ("Adam" and "Eve"), all other lines during this time already stopped.

Of course, blood relationship is a weak argument in favor of peaceful coexistence, because it happens that the closest relatives quarrel, fight and even kill each other. However, this is one of the arguments. blood relatives the more ashamed to quarrel, they should help each other. And besides, there are stronger arguments in favor of the need for unity and mutual assistance: without them, only the global self-destruction of all mankind can become an alternative.

Thus, the objective prerequisites for the consolidation of all mankind are present, but in addition to them, quite specific actions are also needed, including at the highest state and interstate levels, in order to rebuild the existing social system from the exploitation of one biological feature to the exploitation of another - from the exploitation of the rejection of "aliens" and the desire to destroy them or enslave them (including modern slavery - colonialism and neocolonialism, the use of "aliens" as raw material appendages) to the exploitation of collectivist instincts, feelings and aspirations of a person, contributing to the unification, mutual assistance and mutual assistance. In the very nature of man lies the desire to set one's own own interests in second place, and the interests of relatives - in the first place. only this desire was artificially suppressed by millennia of social practice aimed at exploiting other human characteristics, and even if this, then in a specific, perverted form, when only persons of the same national, state or social-class affiliation were considered “relatives”, and all the rest were considered as “strangers” (at best, as allies, and even then temporary, because “there are no permanent allies, but there are only permanent interests”), whose interests can be completely ignored, or even used as “material” for achieving their own interests.

Now it is only necessary to realize and affirm in the consciousness of mankind the idea that “kinsmen” are all mankind and all people, together with whom (and not at the expense of whom) each of us must build personal and social well-being. This should become a priority direction for both social and individual development and improvement of a person. Man must learn to control the circumstances of his own existence. "Man has evolved as he has learned to control the circumstances of his being". The further development of man is all the more impossible without an even more conscious and purposeful management of these circumstances. But in modern society, the situation is largely reversed: a person loses control over the circumstances of his life, they control a person, and not vice versa. From here, the development of a person is replaced by stagnation and degradation of his personality. Why is this happening? The spontaneous natural forces that dominated primitive man are being replaced by no less spontaneous social forces, including the technosphere, which becomes self-sufficient and threatens to engulf both society and man. A person becomes an appendage of technology, a tool for its maintenance, one of the secondary technical means. It is clear that under such conditions he can neither develop nor control the circumstances of his being.

To solve the problems associated with the relationship between man and technology, it is necessary to spread and educate a genuine technical culture everywhere, a culture of dealing with the technosphere, that is, a culture of subordinating the technosphere to other spheres of society, and not vice versa. In order to solve a wider range of problems related to the subordination of a person to spontaneous social forces, which instead of him control the circumstances of his own existence, care should be taken to replace the spontaneity of the process of social development with consciousness, that is, to more fully and deeply realize the conscious-volitional principle both in the activity of managing society and the circumstances of social life, and in conscious control over the course of social development. All this will immediately affect the further improvement and development of a person in the most positive and favorable way.

Thus, overcoming a deep spiritual crisis and ways to improve the positive social and spiritual qualities of a person are seen in overcoming negative sociality, which is accompanied by a “struggle with their own kind”, and to overcome it, it is necessary, firstly, to improve and develop society itself, improve existing social ties and relationships, and secondly, improve and develop a person. Here we need a set of economic, political, pedagogical and other measures aimed at changing the value orientation of modern humanity, moral and ideological imperatives, individual and social consciousness and worldview.

In all this (especially in the last one), philosophy is called upon to play a significant role, which is obliged to seek a worldview that can save people from death, for whom values that go beyond the satisfaction of animal needs are dear. Also, philosophy should contribute to the change and expansion of people's consciousness (individual and social), the development of more adequate and rational moral and ideological imperatives, an adequate and rational value orientation, etc. This should be the place of philosophy in modern world(the search for which a significant part of the philosophical community is concerned about), its role, significance and one of the main functions. Philosophy should contribute to overcoming the deep spiritual crisis that has struck a significant part of modern society, to the improvement and development of society and man.

V. A. Zubakov is right in this respect: “Now, when the problem of the survival of mankind is becoming decisive for both theory and practice, the role of philosophy as a spiritual and moral worldview is growing extraordinarily.” Spiritual, moral and informational values should be decisive for the fundamentally new needs of mankind. There is an inversion: now it is not needs through interests that form values, but, on the contrary, values, defining the corresponding interests, should form reasonable human needs. Over the past four centuries, advances in science and technology have given people material wealth and comfort, but at the same time they have practically destroyed the source from which these material goods come. Sustainable development, cooperation and justice, ecologization, informatization and humanization are the key words of the emerging new world culture. Now it has become completely clear: the fate of the world depends on the spiritual development of man. Although this cannot be achieved by philosophical works alone, therefore, a set of measures should be initiated aimed at the spiritual and other development of mankind: pedagogical, political, economic, etc. Only then should we expect to overcome the deepest spiritual crisis that has struck modern humanity, and a cascade of personal, creative, conscious, mental and spiritual realizations.

Specific figures and statistical calculations are the subject of historical research, but the general dynamics is as follows: during the period of the initial accumulation of capital in Western countries (XVII-XIX centuries), the standard of living of the majority fell even more, there was a sharp polarization of society into rich and poor. Then (in the 20th century) the standard of living of the majority in developed industrial and post-industrial countries (however, this is less than 30% of the human population, and this does not apply to 70%) began to grow steadily, and in a number of countries it reached quite good indicators, forming the so-called middle class ( middle layer). But even in these countries, firstly, the standard of living of a small stratum (super-rich) is growing much faster than the standard of living of the majority, so that the polarization of society continues to increase, and, secondly, an increase in well-being and living standards, if it reduces the amount of evil and the struggle for existence, then only slightly. Perhaps this struggle takes on milder forms, less often accompanied by violence and murders, but on the whole it remains quite fierce in all (including the most highly developed and post-industrial) countries, continuing to create impulses of attraction to evil.

Gilyazitdinov, D. M. Integrative pendulum society of P. Sorokin and alternatives for the development of Russia // Sotsis. - 2001. - No. 3. - p. 17.

11 Korobko, E. V., Platonova, M. V. Being of a person in the technogenic world // Man in modern philosophical concepts ... - T. 1. - P. 668.

Zubakov, V. A. Where are we going: to an eco-catastrophe or to an eco-revolution? (Contours of the eco-geosophical paradigm) // Philosophy and Society. - 1998. - No. 1. - S. 194.

13 Elgina, S. L. Fundamentalization of modern education within the framework of the concept of sustainable development // Man in modern philosophical concepts ... - T. 1. - P. 735.

IN Lately society became interested in personal growth and. Esotericism, yoga and other spiritual systems have become fashionable. For some, this is a way to hide from the gray reality, to forget or to cope with severe trauma. For some, such a way of life helps to survive a spiritual crisis - a frequent and often critical phenomenon. Let's figure out what it is, how it arises and what are the consequences of unresolved spiritual problems.

General concept

Spiritual Crisis:

associated with the concept of the internal development of man;
is an integral part of human life, a critical and transitional stage psychological state personality, which leads to internal metamorphoses and spiritual development;
often associated with fear, loneliness, depression, despondency and despair, appearing as a result of experienced stress.

There is no generally accepted and definitive definition of this phenomenon. But it has been studied for a long time, and each researcher has contributed to understanding the essence of this condition and finding ways to deal with it.

Definition of the term in various areas of psychology

Well-known psychologists who have tried to formulate a definition of a spiritual crisis, or a crisis of human spirituality, and have studied it, are Christina and Stanislav Grof. They were among the first to use this phrase, describing a specific state of consciousness that has a supernatural character. In transpersonal psychology, a moral crisis is referred to as a transpersonal spiritual crisis. This relatively new branch of psychology has already played important role in the study of individual states of human consciousness.

Vladimir Kozlov, a supporter of dividing the whole into several parts, in addition to the spiritual one, identified other types of personal crisis:

social;
material.

He believed that spiritual fractures are manifested in a person's attraction to global changes, his piety, and awareness of the higher purpose of existence. Kozlov did not agree with the theory of the Grofs and called the spiritual crisis psycho-spiritual.

Depressive moods: severe stress, panic attacks and fear, insecurity (and freedom), a sense of abandonment, disunity, guilt - in existential psychology, these are not accompanying states with moral problems but the stages of life and its very essence. The probability of a spiritual break depends on how much they are controlled by an individual.

Close to the definition of crisis given by the Grofs is A. J. Deikman's definition from transpersonal psychology. He coined his name, mystical psychosis, referring to all psychotic moods of a mystical nature.

Carl Jung was of the opinion that the listed altered states are not necessarily the result of an illness (bodily or mental). Unusual emotions, bodily sensations that cause discomfort, an extraordinary mind, and so on, lead to a change in consciousness, moral development.

Western psychiatry, which has had a huge impact on domestic science, does not consider the obvious manifestations of the crisis pathology. These hidden experiences under the influence medical preparations and procedures do not allow developing a special potential, learning lessons and becoming a harmonious personality. Unjustified consumption of potent drugs suppresses the real "I" and brings an imaginary sense of stability and satisfaction.

Forms and various states of moral crisis

Stanislav Grof focused on individual states that are considered the most difficult and oppressive:

panic;
anxiety;
fear;
phobias.

We are talking about an unreasonable, unconscious feeling of anxiety, which can negatively affect the physical condition of a person. The most understandable fear we experience in this state is the fear of dying or seeing death. A person becomes obsessed with the thought of approaching death, he develops depressive moods and emptiness in his eyes, chilliness, trembling and other symptoms.

He is plagued by a feeling of loneliness and abandonment. The feeling of uselessness is familiar to many, but during a spiritual crisis, a person, even regularly being among other people, does not feel ... at home! He loses contact with the Higher Mind, with the divine principle, it seems to him that no one will ever recognize him as his own. In this state, people often become suicidal.

Insanity, obsession, recklessness - a rich imagination plays a cruel joke with people. Escape from the real world allows them to create their own ideal world. They begin to have visions, there is a fear of losing their minds. They guess that they feel and see in a special way, while they are generally healthy.

Separate behavior is a consequence of loneliness For example, a person identifies himself with an indigo, intentionally (or not) isolating himself from society. If one day he was not accepted or misunderstood by the group, this can leave an imprint on his whole life and it will be difficult for him to get along in the team.

Causes of problems and their consequences

There is an opinion that experiencing a crisis of spirituality is an inevitable part of human life. Any, even the most difficult, moments in our lives can turn everything upside down and change the usual way of life. Meaning mental anguish it also consists in becoming happier, clearing your head of unnecessary rubbish, stopping fussing and worrying for any reason, and becoming above difficult circumstances. What specific reasons lead a person to spiritual problems?

External circumstances

These include:

serious illness and helplessness, pregnancy and the appearance of children, the presence of addiction and the inability to get rid of it;
living in poverty or the phenomenon of “nowhere to put money”, abrupt changes (loss of fortune, family, job, relocation);
excessive energy, fear of not having time to do something or doing it imperfectly (perfectionism), chronic fatigue, burnout.

According to Vladimir Kozlov, these causes fall into categories: a distorted ego, non-realization of the personality, a feeling of incompleteness of existence.

For example, here are a few situations where the likelihood of a crisis is high.

Situation 1. A person lives in his "swamp". Everything here is so familiar, albeit imperfect. And he seems to feel the inner potential to accomplish something worthwhile, but it's scary ... It's scary to lose this too, not to bear such a burden on fragile shoulders. Attitude: “I am capable of many things, but most people think of me that I am infantile, weak and boring. I can't do it!" If one day such a "dared man" decides to leave the comfort zone, this is the first step towards self-healing.

Situation 2. A person accepts a challenge. He develops a plan for his future existence, ruthlessly throwing out unnecessary people, leaving an unloved and underpaid job, and much more. This determination and ability to act defines the adult individual.

Situation 3. To die in order to be reborn again. Preferably in the best position. A difficult turning point happens, and then a person seems to wake up after a long sleep, a complete reboot occurs. Vladimir Kozlov believed that such a sharp jump, the rejection of everything that is expensive, one might not survive. Sometimes real death or madness ensues.

Situation 4. We are taught that we must certainly learn from any situation. A developed, whole individual copes with acute changes without panic and tries to settle everything and get used to new circumstances. During such periods, the ego no longer breaks out, social relationships become more valuable.

Who is called a spiritually developed and enlightened person? A person who learned something important from all the above situations and learned to use it. He will share his knowledge and experience with others. Then all is not in vain!

spiritual crisis

spiritual crisis- one of the types of personal crisis, expressed in the experience of the loss of the existential basis of existence, which occurs in response to an emotional reaction regarding an individually significant event or phenomenon and is accompanied by a violation of the process of searching for the sacred. Living through a spiritual crisis by an individual leads to the construction of a new system of life guidelines based on the acquired subjective experience. A spiritual crisis manifests itself in conflict states caused by fear of death, loneliness, freedom, meaninglessness, guilt, responsibility, dissatisfaction and suffering.

Most psychologists involved in crisis psychology, both domestic (K. A. Abulkhanova-Slavskaya, L. I. Antsyferova, R. A. Akhmerov, V. F. Vasilyuk, S. L. Rubinshtein, etc.), and foreign (R. a link to the most important personal changes, which can be both positive (constructive, creative, integrating) and negative (destructive, destructive, separating).

Definitions

In the scientific community there is no unambiguous definition of the term "spiritual crisis", therefore representatives of various areas of psychology use it in different meanings, and also use similar terms that describe certain aspects of this phenomenon: "psycho-spiritual crisis", "transpersonal spiritual crisis", "existential crisis".

The concept of a spiritual crisis, developed by representatives of transpersonal psychology Christina Grof and Stanislav Grof, has received the greatest fame in the world. Transpersonal psychology speaks of a spiritual crisis as an extraordinary state of mind, reaching psychotic proportions, and compares this state with those states that are described in the mystical traditions of the whole world.

However, some researchers consider such an understanding of the spiritual crisis to be limited, since a number of works (A. G. Ambrumova, V. V. Kozlov, I. Yalom, etc.) provide evidence that the experience of the transformation of the inner world is possible even in the absence of any mystical experiences.

Spiritual Crisis Research in Transpersonal Psychology

Until the mid 70s. In the 20th century, psychiatry was dominated by the view that spiritual or mystical experiences were evidence of mental illness. However, this view has been criticized by many well-known psychiatrists. In particular, R. D. Laing argued that a number of mental problems can be a manifestation of a transcendental experience that has spiritual and healing aspects. Arthur J. Deikman proposed the term "mystical psychosis" to refer to psychotic manifestations that, in a number of ways, are close to mystical experience.

In psychology, starting with the works of R. Assagioli and C. G. Jung, the idea was actively developed that many episodes of an unusual state of consciousness (extraordinary emotional and physical sensations, visions, extraordinary thought processes etc.) should not necessarily be considered symptoms of a disease in the medical sense. They can be seen as manifestations of the evolution of consciousness described in the various mystical teachings of the world.

As a result of his practical activities, one of the founders of transpersonal psychology, Stanislav Grof, became convinced that many conditions that psychiatry considered as a manifestation of a mental illness of unknown origin actually reflect the process of self-healing of the mind and body. Together with Christina Grof, in 1980, he introduced the concept of "spiritual crisis" ("spiritual crisis" , also "spiritual emergency") to denote a state that has all the qualities of a psychopathological disorder and at the same time has spiritual dimensions and is potentially capable of bringing the individual to more high level existence. This concept is described in detail by the Grofs in The Stormy Search for the Self: A Guide to Personal Growth through Transformational Crisis (1990). The spiritual crisis, in their opinion, is closely related to "spiritual self-discovery" ("spiritual emergence") - the movement of the individual to an expanded, more fulfilling way of being, including an increase in the level of emotional and psychosomatic health, an increase in the degree of freedom of choice and a feeling of a deeper connection with other people, nature and the entire cosmos. The Grofs' concept of a spiritual crisis, which has received wide support among psychologists and psychiatrists, includes discoveries from many disciplines, including clinical and experimental psychiatry, modern consciousness research, empirical psychotherapy, anthropological achievements, parapsychology, thanatology, comparative religion and mythology.

In 1980, Christina Grof founded the Spiritual Emergency Network (SEN), an organization dedicated to helping people in times of spiritual crisis by connecting them with professional psychiatrists and psychologists. Branches of this network currently exist in many countries.

In 1991, the Spiritual Care Network proposed to the American Psychiatric Association a new diagnostic category that would improve the quality of diagnosis in cases involving religion and/or spirituality. This proposal was accepted, and the diagnostic category Religious or Spiritual Problems was included in the DSM-IV Diagnostic and Statistical Manual of Mental Disorders. This fact was evidence of an important and overdue shift in the attitude of psychologists and psychiatrists to the role that religion and spirituality play in human life. Signs of recognition of the transpersonal paradigm of spiritual crisis by the professional psychiatric community in the UK were the creation in 1999 of the Interest Group in Spirituality and Psychiatry at the Royal College of Psychiatrists (English) Russian and the creation of a branch of the Spiritual Crisis Network.

Darlene B. Viggiano and Stanley Krippner, in an article published in 2010, analyzed in detail the impact of the model created by Christina and Stanislav Grof to describe the spiritual crisis on the US medical establishment. As a result of the study, the authors came to the conclusion that the Grof model turned out to be quite viable, but significantly ahead of its time. According to the data they provided, the number of pages issued for the query "spiritual crisis" ("spiritual emergency") by the AltaVista search engine was 120,000, of which 109,000 appeared within the last year. On Google, the number of videos for the same query was 28. However, on the American Psychological Association PsycNET, the number of articles returned for this query was only 30, and on the American Library of Medicine PubMed, only 2. From this, Wiggiano and Krippner concluded that the scientific and medical community in the United States has not kept pace with changes in public requests.

Notes

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See what "Spiritual Crisis" is in other dictionaries:

spiritual crisis Ethnopsychological dictionary

SPIRITUAL CRISIS- the crisis of social ideals and values that make up the moral core of culture and give the cultural system the quality of organic integrity, authenticity. The crisis is accompanied by an intensification of ethno-social processes of collapse and disintegration, moral… Encyclopedic Dictionary of Psychology and Pedagogy

- (from the Greek krisis decision, turning point, outcome) 1) a sharp, abrupt change in something, a severe transitional state (for example, a spiritual crisis); acute difficulty with something (for example, with the production or sale of goods); difficult situation; 2)… … Political science. Dictionary.

- (from the Greek krisis decision, turning point, outcome), ..1) a sharp, abrupt change in something, a severe transitional state (for example, a spiritual crisis) 2)] Acute difficulty with something (for example, with the production or sale of goods); difficult situation... Big Encyclopedic Dictionary

A; m. [Greek. krisis decision, turning point, exodus] 1. Abrupt change, abrupt change; severe transitional state (cf. lysis). Economic k. k. overproduction. Industrial, agricultural k. K. power. Political k. Government k. ... ... encyclopedic Dictionary

a crisis- a, m. 1) A sharp sharp fracture in what l., a severe transitional state. spiritual crisis. Experience a creative crisis. Crisis during illness. And far to the north... Leo Tolstoy, Vrubel, Vera Komissarzhevskaya died in Russia, the symbolists announced... Popular dictionary of the Russian language

- “CRISIS OF EUROPEAN SCIENCES AND TRANSCENDENTAL PHENOMENOLOGY” (Die Krisis der europäischen Wissenschaften und die transzendentale Phänomenologie. Eine Einleitung in die phänomenologische Philosophie) the last, unfinished work of E. ... ... Philosophical Encyclopedia

- (Die Krisis der europäischen Wissenschaften und die transzendentale Phänomenologie. Eine Einleitung in die phänomenologische Philosophie) is the last, unfinished work of E. Husserl. The reason for its occurrence were reports, with great ... ... Philosophical Encyclopedia

When personality transformation

becomes a crisis

Edited by

Stanislav Grof and Christina Grof

Translation from English by A.S. Riga

edited by V.V. Maykova

SPIRITUAL EMERGENCY

When Personal Transformation

Becomes a Crisis

Edited by Stanislav Grof and Chirstina Grof

Moscow

Independent firm "Class"

Transpersonal Institute Publishing

D 49 Spiritual Crisis: When personality transformation becomes a crisis / Ed. Stanislav and Christina Grof / Per. from English. A.S. Riga. - M.: Independent firm "Class", Publishing House of the Transpersonal Institute, 2000. - 288 p. - (Library of Psychology and Psychotherapy, issue 78).

Isbn 5-86375-126-6

Isbn 5-88389-039-3

Today, an increasing number of people involved in the process of personal transformation are experiencing episodes of spiritual crisis, when the process of spiritual growth and change becomes chaotic and overwhelming.

In this anthology, eminent psychologists, psychiatrists and spiritual teachers question the nature of the spiritual crisis, the relationship between spirituality, insanity and wholeness. In what forms does the spiritual crisis manifest itself? What hopes and disappointments are inherent in spiritual practice? How can friends, family, and professionals help people in spiritual crisis?

Editor-in-Chief and Series Publisher L.M. Crawl

Scientific Advisor Series E.L. Mikhailova

ISBN 0-86375-126-6

ISBN 5-88389-039-3

www.kroll.igisp.ru

Buy the book "At the KROL"

The exclusive right to publish in Russian belongs to the publishing house “Independent Firm “Class”. The release of a work or its fragments without the permission of the publisher is considered illegal and is punishable by law.

CRISIS IS OUR EVERYTHING

If you think about it, in our culture it is difficult to remain completely unfamiliar with the problems of the crisis. More and more people undergoing personal transformation are experiencing a spiritual crisis where the process of growth and change becomes chaotic and overwhelming. It seems to them that the familiar world is collapsing, the old value systems are losing their meaning, and the very basis of personal reality is undergoing radical changes. Sometimes new realms of spiritual and mystical experience burst into their lives unexpectedly and dramatically, creating fear and confusion. Such people may experience deep anxiety, experience difficulties in daily life, work and relationships with others, and even worry about their mental health. (And not coincidentally: modern psychiatry, unfortunately, does not distinguish between such episodes and mental illness.)

However, there is another point of view, already quite widespread among mental health professionals and researchers of spiritual development. The crisis is seen as a rapid transformation, an opportunity for physical and emotional healing, as a gateway to higher levels and new ways of being.

The idea of spiritual rebirth and transformation has deep historical roots. Suffice it to recall the ancient Egyptian cult of Osiris and the ancient cult of Adonis, associated with death and rebirth. In the Christian tradition, these ideas are associated with the Resurrection and Transfiguration of Jesus Christ. Modern views on the spiritual crisis correlate the process of internal renewal with the “death” of the former personality.

What language can be used to describe a spiritual crisis in order to better see it? In this anthology, prominent psychologists, psychiatrists and spiritual teachers try to answer the questions: what is a spiritual crisis and in what forms does it manifest itself? What is the relationship between spirituality, "madness" and healing? What hopes and disappointments are inherent in spiritual practice? How can friends, family, and professionals help people in spiritual crisis?

Thousands of people become prisoners of their own "madness", and no one can help them: traditional psychiatry offers only regular doses of pharmacological drugs and makes it impossible to make a breakthrough, dictating how to think and feel. A person wants to change, to be born again, but, having not received support, with the stigma of a “madman”, he gets stuck at one of the stages of this process.

Our society is not humane enough in relation to people experiencing a spiritual crisis. Of course, working with such patients requires exceptional dedication. But special centers are also needed, organized like hospices, where qualified personnel can support people in their personal stormy search. The humanity of any society is measured by its attitude towards the elderly, children, women, criminals and ... madmen. When such centers are created, this will serve as one of the most important indicators of the humanity of a society that is merciful to both its heroes and its madmen.

Leonid Krol

Vladimir Maykov

Introduction

I gave your tired eyes a vision of another world,

so new and clean and fresh

that you will forget the pain and sadness that you have seen so far.

But this vision is such that you must share it

with everyone you meet along the way,

for otherwise you yourself will not see it.

To give this gift is to possess it.

"A Course in Miracles"

A central theme, explored in this book from different angles and by different authors, is the idea that some of the dramatic experiences and non-ordinary states of consciousness that conventional psychiatry diagnoses and treats as mental illnesses are actually crisis situations in personality transformation—in other words, “spiritual crises.” Cases of this kind are described in religious texts of all times as the result of meditative practices and as stages of the mystical path.

When these mental states are rightly understood and supported, rather than suppressed by standard psychiatric methods, they can be healing and have a very beneficial effect on the people experiencing them. This positive potential is reflected in the very term “spiritual crisis”, which in English is a play on words, suggesting both a crisis and the possibility of an ascent to a new level of consciousness, or “spiritual manifestation” *. This book is intended to serve as a source of information for people in such a crisis, for their relatives and friends, for the clergy they may consult, and for the psychotherapists who treat them. We hope it can help turn these crises into opportunities for personal growth.

The concept of spiritual crisis integrates the achievements of many disciplines, including clinical and experimental psychiatry, modern consciousness research, experiential psychotherapy*, anthropological field research, parapsychology, thanatology, comparative study of religions, and mythology. The evidence from all these areas of knowledge suggests that spiritual crises have a positive potential and should not be confused with diseases that are biological in nature and require medical treatment. As the reader will learn in this book, this approach is consistent with both ancient wisdom and modern science.

This book focuses primarily, though not exclusively, on those experiences that have an overtly spiritual content or meaning. Through the ages, visionary states have played an exceptionally important role. From the ecstatic trances of shamans or medicine men to the revelations of the founders of great religions, prophets, saints and spiritual teachers, these experiences have served as a source of amazing healings, religious enthusiasm and artistic inspiration. All ancient and pre-industrial cultures have attached great importance to non-ordinary states of consciousness as important tool studying the hidden aspects of the world and connections with the spiritual dimensions of being.

The industrial and scientific revolutions dramatically changed this situation. Rationality became the highest measure of all things, quickly replacing spirituality and religious beliefs. In the course of the scientific revolution in the West, everything even remotely connected with mysticism was discredited as a legacy of the Dark Ages. Visionary states were no longer seen as essential additions to ordinary states of consciousness, which could provide valuable information about the soul and about reality, but simply as pathological mental disturbances. This is reflected in the fact that modern psychiatry is trying to suppress these conditions instead of supporting them and letting them run their natural course.

When the strategy of modern medicine was applied to psychiatry, researchers were able to find a biological explanation for some disorders with manifestations of mental imbalance. As it turned out, many of them had organic causes, such as infection, tumor, beriberi, vascular or degenerative diseases of the brain. In addition, medically oriented psychiatry has discovered ways to control the symptoms of conditions for which no biological cause has been identified.

This was enough to consider psychiatry as a field of medicine, although for most of the problems faced by psychiatrists, no organic basis has yet been found. As a result of this historical process, people with various emotional and psychosomatic disorders are automatically considered psychiatric patients, and the difficulties they face are considered diseases of unknown origin, even if clinical and experimental data in no way justify such labels.

Furthermore, conventional psychiatry makes no distinction between psychosis and mysticism and tends to "cure" all non-ordinary states of consciousness through drug suppression. This state of affairs has created a kind of split in Western culture. The Judeo-Christian religious tradition is officially considered the basis and foundation of Western civilization. Every room in every hotel has a Bible in its nightstand drawer, and high-ranking politicians mention God in their speeches. However, if a member of a religious community has powerful spiritual experiences, similar to those experienced by many significant personalities in the history of Christianity, the priest is likely to refer such a person to a psychiatrist.

Over the past few decades, this situation has begun to change rapidly. The 1960s saw a wave of interest in spirituality and consciousness research that manifested itself in many different ways, from the revival of ancient and Oriental spiritual practices to experiential psychotherapy and self-experimentation with psychedelic substances. At that time, many people were addicted to meditation and other forms of spiritual practice, either on their own or under the guidance of a teacher.

Since such techniques are specifically focused on spiritual self-discovery, for many people spirituality has become a sphere personal experience and not just something they have heard or read about. Since the sixties, the number of those who have experienced mystical or paranormal states has steadily increased. According to an anonymous survey conducted by clergyman and author André Greeley and George Gallup, a significant portion of the population now recognizes that they have experienced such experiences. Although there are no reliable statistics, it seems that the number of difficulties associated with spiritual experiences is increasing from year to year.

However, rather than inferring from the apparent increase in cases of non-ordinary states and mystical experiences that we are in the midst of a global epidemic of mental illness, we should re-evaluate the relationship between psychiatry, spirituality, and psychosis. To our surprise, we begin to realize that by classifying the mystical experience as pathological, we seem to have thrown the baby out with the water. Step by step, spirituality is returning both to modern psychiatry and to science in general.

The pioneering work of the Swiss psychiatrist C.G. Jung, who laid the cornerstone of a new approach to spirituality. The same applies to transpersonal psychology, a new discipline that builds bridges between science and spiritual traditions. The convergence of the revolutionary studies of modern science and the worldview of the mystical schools has been the subject of many popular and professional books that have found a wide readership. That healthy mystical core that inspired and nourished all the great spiritual systems is now being rediscovered and re-formulated in terms of modern science.

More and more people seem to realize that true spirituality is based on personal experience and is an extremely important and vital aspect of life. Perhaps we are paying a huge price for rejecting and neglecting the power that feeds human life, giving it energy and meaning. On an individual level, this can result in an impoverished, unhappy, and unfulfilling lifestyle, as well as a growing number of emotional and psychosomatic problems. On a collective scale, the loss of spirituality can be a significant factor in the current dangerous global crisis that threatens the survival of humanity and all life on this planet. Given this situation, we consider it important to provide support to people experiencing a crisis of spiritual self-disclosure and create conditions in which the positive potential of these experiences can be fully realized.

However, it seems necessary to state some caveats. The manifestations of non-ordinary states of consciousness cover a very wide range - from purely spiritual states without any signs of pathology to clearly biologically determined disorders requiring medical intervention. It is extremely important to use a balanced approach and be able to distinguish spiritual crises from genuine psychoses. While traditional approaches tend to pathologize mystical states, there is also the opposite danger of spiritualizing psychotic states and glorifying the pathology, or, even worse, ignoring the underlying organic problem.

Transpersonal counseling is unsuitable for states of a clearly psychotic nature, characterized by loss of clarity of consciousness, paranoid delusions, hallucinations, and extravagant forms of behavior. Candidates for the new approach clearly cannot be people with chronic disorders and a long history of inpatient treatment requiring large doses of tranquilizers. However, despite the possible misapplications of the category of spiritual crisis, we feel that the benefits to those who are truly undergoing a transformational crisis can be so significant that our efforts are worthwhile. The topic of distinguishing between pathological states and transpersonal crises will be discussed in more detail in our introductory article, Spiritual Crisis: Understanding the Evolutionary Crisis.

Our interest in this area is very personal and is closely related to our individual history. Stanislav began his professional career as a traditional psychiatrist and Freudian analyst. Deep experiences during an educational psychedelic session drew his attention to non-ordinary states of consciousness. More than thirty years of research and observation of unusual experiences - one's own and others - induced by the most different means, convinced him that the current understanding of the human psyche is superficial and inadequate to the task of explaining all the phenomena he observed. He also realized that many of the conditions that in psychiatry were considered manifestations of mental illness of an unknown nature, in reality, are an expression of the process of self-healing of the soul and body. This prompted him to devote his entire life to exploring the therapeutic potential of such conditions and their theoretical implications.

Christina's interest in the field of spiritual crisis is also linked to a deep personal motivation. During childbirth, she experienced a spontaneous and completely unexpected spiritual awakening, which was followed by many years of dramatic inner searches and experiences - from hellish to ecstatic. After years of searching, she found that her predicaments matched exactly the characteristics of “Kundalini awakening,” the process of spiritual opening described in Indian sacred texts (Lee Sannella discusses this phenomenon in detail in the article “Kundalini: Classical and Clinical Approaches” in the second part of this book).

In 1980, in an effort to alleviate the plight of people in similar situations, Christina founded the "Spiritual Crisis Support Network" ( Spiritual Emergency Network, SEN), an international organization that helps individuals in spiritual crises by providing them with information that enables new understanding of mental processes and recommends new, alternative methods of treatment. The principles of SEN's work are described more fully in Jeanine Prevost and Russ Park's essay "Support Network in Spiritual Crisis" at the end of this book.

This publication is an integral part of our efforts. It is a collection of articles by various authors offering new insights into extraordinary experiences and states of consciousness and exploring their positive potential and constructive ways to work with them. The articles are divided into four broad categories that form the main sections of this book.

The first part - "Sacred Madness..." - is devoted to the study of the relationship between psychology, spirituality and psychosis. It opens with our article Spiritual Crisis: Understanding the Evolutionary Crisis, which briefly outlines the main theme of the book. The article introduces the concept of a spiritual emergency, describes its various forms and discusses a new map of the psyche, based on modern consciousness research, which can give the necessary orientation to a person in crisis.

Roberto Assagioli, an Italian psychiatrist and founder of the original psychotherapeutic school called psychosynthesis, was a true pioneer in the field of transpersonal psychology. Like Jung, he emphasized the role of spirituality in human life and formulated many ideas that are very significant for the concept of spiritual crisis. His article "Self-Realization and Psychological Disorders", describing the emotional problems that precede, accompany and follow spiritual opening, is a document of great historical value and of great theoretical as well as practical significance.

R.D. Laing has been one of the most stimulating and controversial figures in modern psychiatry for many years. Challenging both traditional psychiatry and Western society in general, he argued that the mental health of our culture is at best "pseudo-health" and that what is called "mental illness" is not really insanity. Laing's contribution to this anthology, the article "Transcendent Experience and its Relation to Religion and Psychosis," is particularly interesting in that it expresses his position in relation to mystical experiences and spirituality.

The second part, "The Varieties of Spiritual Crisis", focuses more specifically on the various forms of personal evolutionary crisis. John Perry's article "Spiritual Crisis and Renewal" discusses important type transformational crisis affecting the very core of the personality structure, which he observed during many years of intensive psychotherapy with his clients. Perry also summarizes his experience at an experimental clinic in San Francisco, where patients who experienced episodes that would traditionally be characterized as psychotic were treated without the use of psychotropic drugs.

Psychologist and anthropologist Holger Kalweit's article “When madness is blessed...” explores the most ancient religious and healing art - shamanism. Kalwait shows that certain forms of suffering and illness have the potential for self-healing and transformation. Known to any of the tribal cultures at all times, this knowledge has been lost to modern Western society.

The idea of Kundalini awakening, a dramatic and impressive form of spiritual opening, became very popular in the West thanks to the prolific work of Gopi Krishna, a Kashmiri pundit who himself experienced a vivid and inspiring spiritual transformation of this kind. In our book, this topic is presented by the essay “Kundalini: Classical and Clinical Approaches” by psychiatrist and ophthalmologist Lee Sanell, whose merit is to familiarize professional Western audiences with the phenomenon of Kundalini. In his article, he complements the traditional approach to this topic with a medical and scientific perspective.

In "The Challenge of Psychic Opening..." psychic and transpersonal counselor Anne Armstrong describes the emotional turmoil and psychosomatic difficulties that accompanied the opening of her own unique psychic gift, resulting in dramatic self-healing.

The problems of people who have had “UFO encounters” or experienced other forms of extraterrestrial contact are so similar to those associated with a transformation crisis that they can also be considered a spiritual crisis. This issue is discussed in Case Thompson's article "The UFO Experience as a Crisis of Transformation".

The third part, “The Stormy Search for Yourself...”, discusses the problems that spiritual seekers may encounter in the course of systematic practice. The mystical literature of all times and cultures offers many examples of the problems and difficulties we may encounter when we undertake a spiritual journey. This topic is discussed in detail by two well-known and highly competent spiritual mentors. Jack Kornfield's essay "Obstacles and Vicissitudes in Spiritual Practice" is based on the Buddhist tradition with occasional excursions into other religious systems. Richard Alpert, better known by his spiritual name Ram Dass, in his article "The Promises and Pitfalls of the Spiritual Path" describes some of the fruits of his own rich and astonishing quest, which has been going on for a quarter of a century.

The fourth part, "Helping People in a Spiritual Crisis," focuses on the practical aspects of helping individuals in a psycho-spiritual crisis. In our own article, "Support in a Spiritual Crisis," we explore the various forms of help that can be provided by family, friends, spiritual teachers and communities, and professional psychotherapists.

More than a third of people who experience an unexpected encounter with death have experienced a profound and unique spiritual opening that can be very difficult to assimilate. Possible methods of help in case of crises of this type are discussed in the article “Counseling people with near-death experiences”, written by Bruce Grayson and Barbara Harris, eminent researchers in the field of thanatology. Although the article is addressed primarily to professional helpers, the general principles outlined by the authors may be of great value to those who are in contact with people experiencing any form of spiritual crisis.

Paul Rebillo's article "The Hero's Journey: The Ritualization of the Mystery" introduces a mythological perspective and shows its involvement in the problem of spiritual crisis. Drawing inspiration from his own transformational crisis and from Joseph Campbell's classic The Hero with a Thousand Faces, Rebillo developed a modern ritual in which a symbolic healing crisis is experientially evoked through directed imagination, psychodrama, music, and group play.

The final part, "Spiritual Crisis Support Network (SEN)", is written by Jeanine Prevost, director of this organization, and Russ Park, a research doctoral student deeply involved in this issue. They describe the history and function of this international network, founded by Christina Grof in 1980 to support people in crisis of spiritual opening.

In the epilogue, we tried to show the phenomenon of spiritual crisis in the context of the global problems facing modern humanity. We firmly believe that the spiritual crisis - the transformation of the consciousness of humanity as a whole - is one of the few truly encouraging trends in today's world.

The Appendix provides guidance on further reading for those who would like to learn more about the various topics covered in this book. It also contains an extensive bibliography on spiritual crisis and related issues.

We hope that this collection of articles and essays will provide important information to those who are experiencing a psycho-spiritual crisis and need understanding and treatment that supports the positive potential of such conditions.

Stanislav Grof,

Christina Grof

Mill Valley, California