Difference between revisions of "Nadir Experience"

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==Notes==
==Notes==
Robert Mogar mentions nadir experiences<ref>Mogar, R. E. “Current Status and Future Trends in Psychedelic (LSD) Research.” Journal of Humanistic Psychology 2 (1965): 147–66.</ref> Mogar notes that nadir experiences can have therapeutic value.


A Nadir experience is the opposite of a [[Zenith Experience]].  
A Nadir experience is the opposite of a [[Zenith Experience]].  
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It is important to note of nadir experiences that while many people have them, and while they do represent an outcome of authentic spiritual awakening, nadir experiences are not a necessary feature of [[Realization]]. Nadir experiences exist, but only because we are damaged by a [[Toxic Socialization]] process, and only because our societies are toxic and filled with violence, greed, poverty, pain, and anguish. Nadir experiences arise as we become aware of and confront toxicity and damage. If there is no toxicity and no damage, there is no nadir experience.  
It is important to note of nadir experiences that while many people have them, and while they do represent an outcome of authentic spiritual awakening, nadir experiences are not a necessary feature of [[Realization]]. Nadir experiences exist, but only because we are damaged by a [[Toxic Socialization]] process, and only because our societies are toxic and filled with violence, greed, poverty, pain, and anguish. Nadir experiences arise as we become aware of and confront toxicity and damage. If there is no toxicity and no damage, there is no nadir experience.  


Salzman<ref>Salzman, L. “The Psychology of Regressive Religious Conversion.” Journal of Pastoral Care 8 (1954): 61–75.</ref> distinguishes between progressive or regressive connection experiences. "The former is characterized by honesty, humility, tolerance, and generosity, whereas the latter is characterized by rigidity of belief, zealous proselytizing, intolerance or hatred of infidels, and propensity for aggression and martyrdom.<ref>White, William L. “Transformational Change: A Historical Review.” Journal of Clinical Psychology 60, no. 5 (May 2004): 465.<ref>  
Salzman<ref>Salzman, L. “The Psychology of Regressive Religious Conversion.” Journal of Pastoral Care 8 (1954): 61–75.</ref> distinguishes between progressive or regressive connection experiences. "The former is characterized by honesty, humility, tolerance, and generosity, whereas the latter is characterized by rigidity of belief, zealous proselytizing, intolerance or hatred of infidels, and propensity for aggression and martyrdom.<ref>White, William L. “Transformational Change: A Historical Review.” Journal of Clinical Psychology 60, no. 5 (May 2004): 465.<ref>


==Further Reading==
==Further Reading==

Revision as of 21:13, 17 April 2019


A Nadir Experience is a negatively felt Connection Experience. Nadir experiences are unpleasant moments of stress, anxiety, anger, confusion, fear, paranoia, and even psychosis caused when Consciousness descends into a Physical Unit that is unprepared, damaged, or embedded in a toxic milieu. Nadir experiences may occur spontaneously or may be "induced" when the Bodily Ego is intentionally suppressed through the use of Connection Supplements.

Syncretic Terms

Nadir Experience > Dark Night of the Soul, Flooding, Psychotic Mysticism, Spiritual Emergency

Nadir Experience Types

Connection > Connection Experience > Nadir Experience > Connection Psychosis, Dark Night of the Soul, Egoic Collapse, Egoic Explosion, Flooding, Psychotic Mysticism

List of LP Connection Experience Types

Connection Experiences > Activation Experience, Aesthetic Experience, Birth Experience, Clearing Experience, Completion Experience, Death Experience, Deep Flow, Diminutive Experience, Dream Experience, Flow Experience, Forced Connection, Healing Experience, Nadir Experience, Peak Experience, Plateau Experience, Push Experience, Rebirth Experience, Restorative Experience, Union Experience, Unity Experience, Zenith Experience

Notes

Robert Mogar mentions nadir experiences[1] Mogar notes that nadir experiences can have therapeutic value.

A Nadir experience is the opposite of a Zenith Experience.

Nadir experiences can range in intensity from mild anxieties and fears through paranoia and confusion to full-blown experiences of existential despair. Profound nadir experiences are often referred to as the proverbial “dark night of the soul”.

Havens conceptualizes the entry into Cosmic Consciousness (in [[LP], an intense, longer duration Connection Experience, as a process that moves through the "sudden and profound dissolving of all existing conceptual and perceptual systems..." When unprepared, or when psychopathology exists, "Such an experience can be extremely confusing and disturbing, and may be related to the intense anxiety and panic commonly associated with some acute schizophrenic episodes and bad trips with hallucinogens.[2]

A nadir experience may occur spontaneously, particularly after long periods of chronic stress, or it can result from temporary/careless/unprepared suppression of the Bodily Ego, mostly through the incorrect and/or misinformed use of powerful Connection Supplements.

It is important to note of nadir experiences that while many people have them, and while they do represent an outcome of authentic spiritual awakening, nadir experiences are not a necessary feature of Realization. Nadir experiences exist, but only because we are damaged by a Toxic Socialization process, and only because our societies are toxic and filled with violence, greed, poverty, pain, and anguish. Nadir experiences arise as we become aware of and confront toxicity and damage. If there is no toxicity and no damage, there is no nadir experience.

Salzman[3] distinguishes between progressive or regressive connection experiences. "The former is characterized by honesty, humility, tolerance, and generosity, whereas the latter is characterized by rigidity of belief, zealous proselytizing, intolerance or hatred of infidels, and propensity for aggression and martyrdom.<ref>White, William L. “Transformational Change: A Historical Review.” Journal of Clinical Psychology 60, no. 5 (May 2004): 465.<ref>

Further Reading

Lightning Path Workbook One: The Basics. Lightning Path Press. https://www.lightningpath.org/lp-curriculum/lp-workbooks/

Lightning Path Workbook Three: Connection. Lightning Path Press. https://www.lightningpath.org/lp-curriculum/lp-workbooks/

Sosteric, Mike. (RSGAS). The Rocket Scientists' Guide to Authentic Spirituality. St. Albert, Alberta: Lightning Path Press. [1]

Sosteric, Mike. (SOA). The Science of Ascension. Unpublished. [2]

Footnotes

  1. Mogar, R. E. “Current Status and Future Trends in Psychedelic (LSD) Research.” Journal of Humanistic Psychology 2 (1965): 147–66.
  2. Havens, R. A. “Approaching Cosmic Consciousness via Hypnosis.” Journal of Humanistic Psychology 22, no. 1 (1982): 109.
  3. Salzman, L. “The Psychology of Regressive Religious Conversion.” Journal of Pastoral Care 8 (1954): 61–75.