Documenti di Didattica
Documenti di Professioni
Documenti di Cultura
net/publication/322111006
CITATIONS READS
0 720
3 authors:
Félix Neto
University of Porto
247 PUBLICATIONS 3,957 CITATIONS
SEE PROFILE
Some of the authors of this publication are also working on these related projects:
All content following this page was uploaded by Gabriela Picciotto on 01 January 2018.
To cite this article: Gabriela Picciotto, Jesse Fox & Félix Neto (2017): A phenomenology of
spiritual bypass: Causes, consequences, and implications, Journal of Spirituality in Mental Health,
DOI: 10.1080/19349637.2017.1417756
Article views: 8
lege spiritual beliefs or experiences over and against Spiritual bypass; spirituality;
psychological needs creating a means of avoiding or bypassing phenomenology;
difficult emotions or experiences. This study’s purpose was to conventional content
explore the phenomenology of spiritual bypass through eight, analysis
semi-structured interviews. The results of the phenomenology
yielded 48 codes clustered into 10 categories, two broader
themes and one stand-alone category. Clinical implications
and directions for future research are discussed.
Cashwell & Young, 2011; Maher & Hunt, 1993; Miller, 2003; Pargament,
2011; Parker, 2011; Richards & Bergin, 2005). This is also true of a robust line
of research building momentum over recent years exploring the relationship
between spirituality and well-being (e.g., Koenig, 2012; Larson & Milano,
1995; McCullough, Hoyt, Larson, Koenig, & Thoresen, 2000; Pargament,
Smith, Koenig, & Perez, 1998).
Though spirituality is increasingly accepted as a vital component of
wellness, often the potential shadow sides of spirituality are overlooked
(Welwood, 2000). One growing area of research in this literature is the
concept called spiritual bypass, which can be defined as, a defensive
psychological posture cultivated by a tendency to privilege or exaggerate
spiritual beliefs, emotions, or experiences over and against psychological
needs creating a means of avoiding or bypassing difficult emotions or
experiences (Fox, Caswell, & Picciotto, 2017). Within the limited num-
Downloaded by [89.154.73.222] at 07:03 01 January 2018
who pursue a spiritual path. Though there are likely many negative
consequences to spiritual bypass (see next), authors like Forman (2010)
and Masters (2010) explained that spiritual bypass, in some cases, is
inevitable and is a natural stage of the spiritual development. However,
in the clinical fields, the exploration of this theme is still recent
(Cashwell, Myers, & Shurts, 2004). The fact that psychological work
could be derailed by spiritual bypass makes it important enough for
counselors to know how to identify, contextualize, and therapeutically
intervene (Cashwell & Young, 2011). Possible negative outcomes of spiri-
tual bypass include the need to excessively control others and oneself,
shame, anxiety, dichotomous thinking, emotional confusion, exaggerated
tolerance of inappropriate behavior, codependence, compulsive kindness,
obsession or addiction, spiritual narcissism, blind allegiance to charis-
matic teachers, and disregard for personal responsibility (2007; Cashwell
et al., 2004; Masters, 2010; Welwood, 1984, 2000). Despite these pro-
blems, scholars have also suggested that spiritual bypass functions as a
coping mechanism to minimize the effect of psychological pain suggest-
ing that there are adaptive reasons for its use (Fox et al., 2017). We
conducted this study with the specific intention in mind to explore such
nuances from the first-person perspective of individuals who have experi-
enced spiritual bypass.
Method
The purpose of this study was to develop a phenomenology of spiritual
bypass. To this end, we created five research questions. Each research ques-
tion is listed here, and we have provided examples of interview questions in
parentheses that were posed to each participant:
4 G. PICCIOTTO ET AL.
● How did people who experienced spiritual bypass get involved with religion and spiritual-
ity? (How did you get involved with spirituality/religion?)
● In what context did spiritual bypass occur and what were its main causes and symptoms?
(Could you tell me about your spiritual/religious journey up to the moment, including how
and when you experienced spiritual bypass?)
● What were the main consequences of spiritual bypass and how did the person realize that
he or she was experiencing it? (What were the main consequences of spiritual bypass in
your life and in the lives of people around you in your social circle?)
● How did the person treat spiritual bypass and how was their spirituality affected as a result?
(How are your spiritual practices and beliefs now that you have overcome your experience
with spiritual bypass?)
● What are possible ways to prevent spiritual bypass? (Do you believe that something could
have been done in order to prevent spiritual bypass? If so, what would that be?)
Sample
This study used a sample of eight people who self-identified as having
experienced spiritual bypass sometime in their past. After receiving approval
Downloaded by [89.154.73.222] at 07:03 01 January 2018
from our Institutional Review Board, participants were invited by mail (the
first author has a blog about human development with a newsletter list) and
Facebook communities to inform them about an online seminar by the lead
researcher on the topic of spiritual bypass. A total of 73 people attended the
seminar. During the seminar it was explained to participants the definition of
the spiritual bypass and its potential manifestations. At the conclusion of the
seminar, the purpose of the study was presented and people who in their own
view believed they had experienced the phenomenon in the past were invited
to participate. Ten people volunteered to take part in the study. Two parti-
cipants were unable to schedule an interview. The remaining eight partici-
pants completed semistructured interviews (four males and four females).
Regarding their nationality, seven participants were Brazilian and one was
Norwegian. All eight participants were Caucasian and their average age was
36 years old. In terms of religious affiliation, six participants were spiritual
but not religious and two were Buddhist. Table 1 enumerates each inter-
viewee and summarizes demographic details for each participant. All quotes
that will be presented over this article are identified with the respective
participant number mentioned in Table 1.
Findings
In the interviews, 48 distinct units of meaning (codes) were identified, all of
which are defined in Table 2. Each code was reanalyzed within context of the
interviews and all of the codes were clustered into 10 categories. These
categories were clustered in two broader themes, and one stand-alone cate-
gory. The first theme was called the development of spiritual bypass and
included the following categories: (a) contact with spirituality/religion, (b)
causes, (c) natural, (d) insight, (e) resolving spiritual bypass, and (f) spiri-
tuality after spiritual bypass. The second theme was called effects of spiritual
bypass including the categories: (g) symptoms, (h) negative consequences,
and (i) benefits. The stand-alone category was (j) prevention. The results are
organized in Table 2 for clarity. Next, a description of each one of these
categories will be presented and thick–rich descriptions will be provided to
clarify their meanings.
Table 2. (Continued).
Themes Category Definition Code Definition
Resolving How the person treated their spiritual bypass Professional help Utilizing the services of psychiatrists, therapists, or coaches
spiritual
bypass
Self-help Committing to personal growth and development
Help of a spiritual Working with a spiritual teacher that knows about psychological
teacher development
Spirituality How someone’s spirituality is experienced after he Holism A commitment to working on all areas of wellness
G. PICCIOTTO ET AL.
Table 2. (Continued).
Themes Category Definition Code Definition
Exaggerated Focusing too much on the positive side of situations, being
optimism unrealistic
Shadow Side Refusing to acknowledge the darker parts of personality or personal
history
Rationalization Avoiding uncomfortable emotions by focusing on facts and logic
Embodiment A disconnection or lack of grounding in-the-body experience
Negative The negative effects or outcomes of spiritual bypass Arrested A general sense of stagnation or regression resulting from a
consequences development hyperfocus on spirituality
Familial obligations Not being able to earn enough money to help at home and fulfill
responsibilities as a parent and/or spouse
Depression Developing depression as a consequence of spiritual bypass
Anxiety Developing anxiety as a consequence of spiritual bypass
Blindness A lack of self-awareness
Social A disruption in empathic attunement
disconnection
Loss of self-love Becoming overly critical with oneself and lacking self-compassion
Benefits The positive and motivating effects of spiritual Superiority Feeling more important or more advanced compared to those who
bypass that reinforces its use don’t practice spirituality
Pain relief Using spirituality as a means of coping
Universality Spirituality attenuating the crisis of meaninglessness
Stand-alone Prevention What could have been done to avoid spiritual Psychological Viewing a lack of competition between psychological help and
category bypass. support spiritual guidance.
Psycho-spiritual Receiving more information about the phenomenon of spiritual
education bypass through texts, lectures, seminars, videos and books
Spiritual leadership The importance of spiritual leaders who are informed about
(continued) psychological and spiritual work and serve as an example to
members of the community
Spiritual Being part of a spiritual community that understands the
JOURNAL OF SPIRITUALITY IN MENTAL HEALTH
trajectory. Instead, the categories in this theme appear to fit into a sequence
but what that order may be is, at this point, unknown.
felt in distressed, sad about the ending of that relationship and I believed
religion could help me with that pain.” Lastly, the third motivation for their
initial contact with spirituality was family in which the participants framed
their closeness to spirituality or religion within the context of their family’s
beliefs and practices.
Causes
The next category identified, causes, represented “why people experience
spiritual bypass.” The interviews revealed four distinct causes. The first,
escape, indicated where participants stated that a motivation for spiritual
bypass would be an urge to escape reality by renouncing the ordinariness
of life. Participant 5 said, “Trying to escape from reality, I found an
escape route within spirituality, a way to flee my mundane life which
appeared meaningless.” The second code, avoiding pain indicated an
overall low level of pain tolerance. The third cause was social context,
referring to the use of spiritual bypass as a way to cope with difficult
familial history or other problematic social contexts. Participant 4 said,
“My family history didn’t contribute for me to reach a healthy level of
maturity. I was physically assaulted by my father, my mother passed away
and I was being sued by my sister.” The last code in this category was
religious/spiritual leaders and communities, which highlighted the nega-
tive influence of negligent practices by spiritual or religious leaders and
communities. Participant 7 stated: “The influence of the community itself
by of the doctrine I was following because it has a misguiding way to
experience spirituality, an extremist way which has no regard for the
psychological perspective.”
JOURNAL OF SPIRITUALITY IN MENTAL HEALTH 11
Natural
Although participants identified several examples of when spiritual bypass
brought distinct negative consequences, some participants also stated that
spiritual bypass was something that was necessary for them to experience.
Thus, the category natural we defined as, “when going through spiritual
bypass is something necessary or even inevitable.” This category was made
up of two codes. In the first, stage, the person believed that spiritual bypass
was a natural or unavoidable step in their spiritual development, as the
following quoted from Participant 2 illustrates: “I think I needed it, it was
a part of my spiritual growth, it was a necessary stage, inevitable even. I had
to live through that collapse and it made me wake up.” The second code,
short-term coping strategy, captured the idea that spiritual bypass possessed
utility to cope with high stress or difficult situations for a short period of
time.
Downloaded by [89.154.73.222] at 07:03 01 January 2018
Insight
This category was defined as “how the person became aware that they were
experiencing spiritual bypass” and was made up of five codes. The first code,
angst, captured a deep feeling of existential crisis as the turning point for
becoming aware of spiritual bypass, as Participant 5 said, “It got a point, you
know, of angst . . . that bad feeling, lack of heading, being lost . . . existential
angst. And so that was the trigger to look for that help I had.” The second
code, feedback, denoted when participants realized they were spiritual
bypassing through the help and observation of others in their social context.
Participant 2 said:
My current boyfriend started to question me . . . then I started to realize that faith
is very powerful. But when you become an extremist and only focus on the
spiritual and stop caring for the rest, it can hurt you, alienate you.
The fourth code we called relational conflict and described the distress
participants sometimes experienced in a relationship that helped them
become aware of their spiritual bypass. Participant 6 stated: “I think it started
with our fights. I was unable to hold up that mask of a person who is always
well and is very tolerant in the relationship. So I started to feel a lot of anger
and later on, guilt as well.” The last code in this category, education,
described coming into contact with more information about spiritual bypass
12 G. PICCIOTTO ET AL.
Participant 6 said: “I try to engage with the world and with people by
practicing being kind to those around me, empathy, and discernment. I
chose not to pull away from what’s real but to grow spiritually
through it.”
Symptoms
Symptoms we defined as, “the primary ways spiritual bypass manifests.”
The first and most commonly referenced symptom was isolation from
people and the world. Participant 1 said, “Contact with other people was
Downloaded by [89.154.73.222] at 07:03 01 January 2018
zero, I totally isolated myself! I wouldn’t leave the house. I would stay
locked inside studying the bible and praying.” There were a number of
identified symptoms that also referenced interpersonal relationships, such
as unspiritual people. In this code, participants spoke about avoiding
contact with people considered unspiritual or spiritually disruptive. As
participant 2 said: “I pulled far away from some people in my family or
from old friendships because I thought that those people weren’t spiri-
tual.” Similarly, unrealistic relationships, referred to the difficulty of start-
ing and developing relationships either by refusing to remain open to new
relationships, or idealizing the self as above the basic human need for
relationship, or that relationships are only possible with a spiritual part-
ner. Participant 3 said, “I placed a belief in me of not being able to relate,
that I would end up alone and that would make me shut down completely
to other people.” A fourth symptom, confrontation, described the pro-
pensity to avoid disappointment by refusing to create boundaries or
confront people appropriately, as Participant 6 said, “I would run away
from conflict, from confrontation. That state of never engaging in conflict
for fear of disappointing others.”
A fifth symptom, spiritual narcissism, described a process in which the
participant felt and acted spiritually superior to others, as the authority of
reason, or as the source of all answers—the only one who sees. Participant
4 said: “I thought I was sort of superior sometimes. I would place myself
on a pedestal of superiority, thought of myself better than the others
because of being more spiritual.” The sixth code, blind following, captures
a blind belief and trust in a charismatic, spiritual leader. Participant 1
described this as “I thought he was a superior being because he was
playing the role of spiritual indoctrinating leader. I was blind, I developed
a blind belief in him and fell completely in love.” The seventh code,
unrealistic living, described a tendency to avoid responsibilities, especially
14 G. PICCIOTTO ET AL.
Negative consequences
Next, negative consequences focused on “the negative effects or outcomes of
spiritual bypass.” The participants presented eight consequences. The first,
arrested development, referred to a general sense of stagnation or regression
resulting from a hyperfocus on spirituality. Participant 6 said: “I felt sort of
paralyzed, without clarity. Not knowing where to go, what I wanted from life,
going around in circles.” The second code in this category was familial
obligations and indicated the fact of not being able to earn enough money
to help at home and fulfill responsibilities as a parent and/or spouse, as stated
by Participant 5: “The financial side is one of them, I didn’t earn enough, I
JOURNAL OF SPIRITUALITY IN MENTAL HEALTH 15
couldn’t help my family as I should. I’m married, with two kids.” The third
code and fourth codes, depression and anxiety referred to the pathological
ramifications of spiritual bypass. The fifth code in this category, blindness,
designated the lack of a broader vision and loss of contact and access to
oneself as exemplified in the following statement by Participant 2: “The
damage was that I was blind, failing to understand myself, to see myself. I
didn’t listen to myself.” The next code, social disconnection, identified the
difficulty to connect and empathize with others. Participant 7 said: “Another
thing was, a disconnection towards other people, having trouble to relate in
general in account of being very alienated while in that spiritual superiority.”
The last consequence, loss of self-love, described an overly critical view of
oneself and lacking self-compassion, as Participant 4 said: “I ended up losing
all the love I had for me. The excess of spirituality made me disconnect from
my light.”
Downloaded by [89.154.73.222] at 07:03 01 January 2018
Benefits
This category was defined as “the positive effects that a person experienced
from spiritual bypass that motivated them to continue engaging in it.” Three
codes were identified in this category. The first, superiority, described feeling
more important or more developed compared to those who do not practice
spirituality. Participant 1 reported, “It’s as if you felt, elevated, more impor-
tant, enlightened, more than other common people, let’s say, people who
only live in the physical world.” The second benefit identified was pain relief
defined as the use of spiritual bypass as a means of coping. An example from
Participant 7 would be: “It was important to help me deal with pain, at least
in a short term my religious practices would provide relief, would make me
forget suffering.” The last code, universality, encapsulated the sense that
spiritual bypass was attenuating the existential crisis of meaning.
Prevention
The last and our stand-alone category, prevention, was defined as “what
could have been done to avoid spiritual bypass.” The interviewees men-
tioned four distinct possibilities in their interviews. The first, psychological
support, stated that having psychological support could help avoid spiri-
tual bypass, as exemplified in the following by Participant 6: “If I had had
a bigger support psychologically, information about the importance of
working on your emotions or if I was more mature and more developed
psychologically, this would not have happened.” The second code, psycho-
spiritual education, referred to the fact that some participants received
more information about spiritual bypass through lectures, seminars,
videos, and books as a means of prevention. Participant 5 said: “If I had
known more about spiritual bypass itself, of how important is
16 G. PICCIOTTO ET AL.
Discussion
The purpose of this study was to explore the phenomenology of spiritual
bypass. Five specific research questions were posed to answer and from
which developed a protocol that would elicit phenomenological data using
Downloaded by [89.154.73.222] at 07:03 01 January 2018
difficulty was for some participants to tell their experience as they recounted
the pain they lived through in conjunction with spiritual bypass.
Clinical implications
Given the importance of spirituality in the lives of many people, it is
important that counselors are capable of discerning how their clients’ spiri-
tual beliefs and practices can interact with spiritual bypass. This includes
being able to identify, contextualize, and effectively treat spiritual bypass. The
current study can serve to broaden clinicians’ understanding of how clients
experience spiritual bypass, including its symptoms, causes, and conse-
quences. The findings suggest that spiritual bypass likely runs together with
an authentic quest for spiritual fulfillment. It is possible that because the
effects of spiritual experiences are so rewarding that even manufacturing
Downloaded by [89.154.73.222] at 07:03 01 January 2018
Conclusion
Research on spiritual bypass using the methods of the social sciences is
Downloaded by [89.154.73.222] at 07:03 01 January 2018
References
Beutler, L. E., & Clarkin, J. (1990). Systematic treatment selection. Toward targeted therapeutic
interventions. New York, NY: Brunner/Mazel.
Carver, C. S., Scheider, M. F., & Weintraub, J. K. (1989). Assessinc coping strategies: A
theoretical based approach. Journal of Personality and Social Psychology, 56, 267–283.
doi:10.1037/0022-3514.56.2.267
Cashwell, C. S., Bentley, P. B., & Yarborough, J. P. (2007). The only way out is through: The
peril of spiritual bypass. Counseling and Values, 51, 139–148. doi:10.1002/j.2161-
007X.2007.tb00071.x
Cashwell, C. S., Glosoff, H. L., & Hammonds, C. (2010). Spiritual bypass: A preliminary
investigation. Counseling and Values, 54, 162–174. doi:10.1002/j.2161-007X.2010.
tb00014.x
Cashwell, C. S., Myers, J. E., & Shurts, M. (2004). Using the developmental counseling and
therapy model to work with a client in spiritual bypass: Some preliminary considerations.
Journal of Counseling & Development, 82, 403–409. doi:10.1002/j.1556-6678.2004.tb00327.x
Cashwell, C. S., & Young, J. S. (Eds.). (2011). Integrating spirituality and religion into
counseling: A guide to competent practice. Alexandria, VA: American Counseling
Association.
Creswell, J. W. (2013). Qualitative inquiry and research design: Choosing among five
approaches. Los Angeles, CA: Sage.
JOURNAL OF SPIRITUALITY IN MENTAL HEALTH 21
Davis, D. E., Hook, J. N., Worthington, E. L., Van Tongeren, D. R., Gartner, A. L., &
Jennings, D. I. (2010). Relational spirituality and forgiveness: Development of the spiritual
humility scale (SHS). Journal Of Psychology & Theology, 38(2), 91–100.
Forman, M. (2010). A guide to integral psychotherapy: Complexity, spirituality, and integration
in practice. Albany, NY: State University of New York Press.
Fowler, J. (1981). Stages of faith: The psychology of human development and the quest for
meaning. San Francisco, CA: Jossey-Bass.
Fox, J., Caswell, C. S., & Picciotto, G. (2017). The opiate of the masses: Measuring spiritual
bypass and its relationship to spirituality, religion, mindfulness, psychological distress, and
personality. Spirituality in Clinical Practice. Advance online publication. doi:10.1037/
scp0000141
Freud, S. (1928/1989). The future of an illusion. New York, NY: Norton, W. W. and
Company.
Hsieh, H. F., & Shannon, S. E. (2005). Three approaches to qualitative content analysis.
Qualitative Health Research, 15, 1277–1288.
Koenig, H. (2012). Overview of the research. In H. Koenig (Ed.), Spirituality and health
Downloaded by [89.154.73.222] at 07:03 01 January 2018
research: Methods, measurement, statistics, and resources (pp. 13–27). West Conshohocken,
PA: John Templeton Press.
Larson, D. B., & Milano, M. A. (1995). Are religion and spirituality clinically relevant in
health care? Mind/Body Medicine, 1(3), 147–157.
Levin, J. S. (1994). Religion and health: Is there an association, is it valid, and is it causal?
Social Science & Medicine, 38(11), 1475–1482. doi:10.1016/0277-9536(94)90109-0
Maher, M., & Hunt, T. (1993). Spirituality reconsidered. Counseling and Values, 38, 21–28.
doi:10.1002/cvj.1993.38.issue-1
Marx, K. (1982). Critique of Hegel’s ‘philosophy of right’. London, UK: Cambridge University
Press. Retrieved from https://books.google.com/books?id=uxg4AAAAIAAJ&printsec=
frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false
Masters, R. A. (2010). Spiritual bypassing: When spirituality disconnects us from what really
matters. Berkeley, CA: North Atlantic Books.
McCullough, M. E., Hoyt, W. T., Larson, D. B., Koenig, H. G., & Thoresen, C. (2000).
Religious involvement and mortality: A meta-analytic view. Health Psychology, 19, 211–
222. doi:10.1037/0278-6133.19.3.211
Miller, G. (2003). Incorporating spirituality in counseling and psychotherapy. Hoboken, NJ:
Wiley.
Nietzsche, F. (1881/2008). The gay science. [Kindle DX version]. Retrieved from Amazon.com
Nietzsche, F. (1885/2005). Thus spoke Zarathustra. New York, NY: Barnes & Noble Books.
Pargament, K. (2011). Spiritually integrated psychotherapy: Understanding and addressing the
sacred. New York, NY: Guilford Press.
Pargament, K. I., Smith, B. W., Koenig, H. G., & Perez, L. (1998). Patterns of positive and
negative religious coping with major life stressors. Journal for the Scientific Study of
Religion, 37, 710–724. doi:10.2307/1388152
Parker, S. (2011). Spirituality in counseling: A faith of development perspective. Journal of
Counseling & Development, 89, 112–120. doi:10.1002/j.1556-6678.2011.tb00067.x
Peteet, J. R., & Balboni, M. J. (2013). Spirituality and religion in oncology. CA: A Cancer
Journal for Clinicians, 63, 280–289. doi:10.1002/caac.21187
Richards, P., & Bergin, A. (2005). A spiritual strategy for counseling and psycho-therapy (2nd
ed.). Washington, DC: American Psychological Association.
Skinner, B. F. (1971/2002). Beyond freedom and dignity. Indianapolis, IN: Hacckett. Retrieved
from https://books.google.com/books?id=CtF6FDfUcQoC&printsec=frontcover&source=
gbs_ge_summary_r&cad=0#v=onepage&q&f=false
22 G. PICCIOTTO ET AL.
Van Manen, M. (1990). Researching lived experience: Human science for an action sensitive
pedagogy. New York, NY: Routledge.
Welwood, J. (1984). Principles of inner work: Psychological and spiritual. The Journal of
Transpersonal Psychology, 16, 63–73.
Welwood, J. (2000). Toward a psychology of awakening: Buddhism, psychotherapy, and the
path of personal and spiritual transformation. Boston, MA: Shambhala.
Welwood, J. (2011). Human nature, Buddha nature: On spiritual bypassing, relationship, and
the Dharma—an interview with John Welwood by Tina Fossella. Retrieved from http://
www.johnwelwood.com/articles/TRIC_interview_uncut.pdf
Whitfield, C. (1987). Healing the child within. Deerfield Beach, FL: Health Communications.
Whitfield, C. (1991). Co-dependence: Healing the human condition. Deerfield Beach, FL:
Health Communications.
Whitfield, C. (2003). My recovery: A personal plan for healing. Deerfield Beach, FL: Health
Communications.
Wilber, K. (2000). Integral psychology. Boston, MA: Shambala Publications.
Downloaded by [89.154.73.222] at 07:03 01 January 2018