Mental Illness or Spirit Possession? Bridging the Gap Between Clinical Diagnosis and Ancient Wisdom
When I think about spirit possession through a Western Christian lens, my mind tends to go straight to Hollywood. I picture scary monsters, priests holding crosses, screaming, and people strapped to beds.
But as I delve deeper into transpersonal psychology, I’ve had to ask myself: Why do we think this only happens in movies or in distant countries like Bali? Why don't we think "possession" happens in America?
Reflecting on recent readings about shamanism and possession, I realized that perhaps it is happening here, we just call it by a different name.
When Symptoms Overlap: A Clinical Reflection
As I compared the symptoms of mental health disorders like Dissociative Identity Disorder (DID) and Schizophrenia with the historical descriptions of spirit possession, the similarities were fascinating.
Researchers describe possession symptoms as including the ability to speak or understand an unknown language, the possession of hidden knowledge, and abnormal physical strength.
I currently work with a client diagnosed with schizophreniform disorder, and the parallels are striking. His speech has changed, becoming difficult to understand. He speaks of things beyond our physical reality, heaven, spirits, and hell. During episodes of hallucinations, his mother reports that he possesses abnormal physical strength, making him difficult to restrain.
It is hard not to view these types of mental illnesses through a new lens. It makes me look at the homeless population on Skid Row in Los Angeles differently. We often see individuals walking the streets, talking to unseen entities, behaving in ways we deem "strange." If we conceptualized their experiences as spirit possessions rather than just biological misfires, would we treat them differently? Instead of ignoring them, perhaps we would gather as a community to pray for them or lay hands on them. I wonder what impact that human connection and spiritual intent would have on their healing.
Anger as Possession: A Navajo Perspective
This exploration also shifted my view on everyday emotions. The Navajo describe spirit possession as a cause of illness, aggressive behavior, and criminal behavior.
This made me reflect on the emotion of anger. When we allow people or situations to make us enraged, are we, in a sense, "possessed" by that anger? As an empath, I am often told to "protect my energy." This ancient perspective reinforces why that is so important. If we are quick to anger, our souls may be more susceptible to outside influences.
Healing the System, Not Just the Symptom
In studying Haitian Voodoo and traditional African healing, I was struck by how "ill health" is often viewed as an indication of disharmony in nature or relationships, particularly between people and ancestral spirits.
Surprisingly, this aligns perfectly with my own clinical preference for a systems approach. I view a client's symptoms as a byproduct of their environment, their family dynamics, culture, and values. When one part of the system is out of whack, the person experiences symptoms.
Whether we call it "family systems therapy" or "ancestral healing," the core truth remains the same: we cannot heal in isolation.
Conclusion: The Importance of the Client's Worldview
Ultimately, whether we use Western medicine or spiritual rituals, the most effective treatment is the one that aligns with the client's reality.
Research suggests that if an exorcism is performed on someone who doesn't believe in possession, it isn't effective. But for clients who do believe they are possessed, it can be a valid path to recovery. As clinicians, we must be willing to look through the client's lens. It is through their interpretation of the problem that we can help them find the most effective path to healing.
References
Bojuwoye, O. (2005). Traditional healing practices in southern africa: Ancestral spirits, ritual ceremonies, and holistic healing. In R. Moodley & W. West (Eds.), Integrating traditional healing practices into counseling and psychotherapy (p. 63). Sage publications.
Hohn, A. V.L. (2014). Dissociative identity disorder and christian possession: A review and implication for treatment.
