Page 12 - NAMAH Oct 2015
P. 12
Namah Vol. 23, Issue 3, 15th October 2015
In the 1970’s, Sir Alister Hardy collected 6,000 they don’t always compare these experiences
personal narratives from people who had to ‘mental ill-health’.
claimed to have had a religious experience.
Research was conducted on these archives: In contrast, Transcultural Psychiatry does cover
on the attitudes of people around those who social and cultural interpretation of conditions,
had experiences, which was said to but often re-frames these experiences within
warrant psychiatric attention (not on the a medical context. In spite of the lack of
content of experiences themselves) (13). At evidence (14), mental health conditions are
that time, some respondents held the assumed to be diseases of the brain rather than
popular assumption that visionary religious a normal response to emotional trauma,
experiences were a symptom of mental illness cultural destruction or environmental
or schizophrenia. There was clearly a mismatch disturbance.
between popular and professional perceptions
and popular misperceptions existed in spite Problems of non-collaboration
of professional reassurance.
When academics do not collaborate on the
Academic differentiation lived qualities of an ‘anomalous’ experience,
it can result in long-term negative influences
A curious phenomenon has occurred within on social well-being. It would make a
academia, whereby anomalous experiences profound difference to social health if scholars
are defined differently by different dis- in different disciplines collaborated with each
ciplines. This makes it look as though each other and raise awareness on similarities of
discipline is researching discrete experiences. the nature of human experience. This is
The terminology for anomalous experience starting to happen (15). Western-trained
changes in each discipline. For example, psychiatrists may identify some human
Religious Studies departments conduct experiences as indicative of pathology,
research into spontaneous religious and schizophrenia or psychosis, whereas I met
spiritual experiences, which are positive professionals in India, who were more
rather than negative (the latter are assumed sympathetic to local interpretations (16). One
to be mental ill-health). Transpersonal psychiatrist felt the Western model of mental
Psychology research may include studies of health did not fit Indian beliefs about the
transcendence, altered states of consciousness, nature of human existence. He collaborated
NDEs and OBEs (but not mental health with a Muslim sage who diagnosed which
experiences). Paranormal psychology may patient required religious/spiritual treatments
cover research into clairvoyance, telepathy, and who needed psychiatric help as well. He
mediumship, psychedelia, and precognition. offered deliverance from discarnate beings and
But they do not necessarily consider the djinns and referred clients to the psychiatrist.
lived experience they study as being similar
to those who have suffered ‘mental ill-health’. Call for a change
Anomalous events such as NDEs, ELEs and
OBEs have attracted the attention of psych- Today, amongst Indian populations, there is
iatrists, cardiologists and psychologists, but still a strong belief that mental well-being may
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