Crisis Intervention and Trauma Informed Care with Mass Casualty Events

Mass shootings are a type of terrorism.  Unlike natural disasters that require crisis intervention, mass shootings are caused by human beings.  The evil, cruelty, un-necessity, and un-answered questions are far more disturbing than by a random hurricane or powerful natural event and leave far deeper trauma for people after the crisis has dissolved.

Please also review AIHCP’s Crisis Intervention Certification and also its Trauma Informed Care Certification

Definitions of Mass Violence and Trauma

Student holding a hand gun outside a school
Mass casualty and shooting events are everyone’s worst fears. Please review AIHCP’s Crisis Intervention Certification and Trauma Informed Care Program

While mass shootings themselves are a rare event, over the last ten years, they have become far more lethal with higher fatalities (O’Connor, et al., 2025).   While gun violence and shooting is part of many crimes, not all gun violence is considered mass shooting.  A mass shooting requires 3 or more fatalities, not including the shooter (O’Connor, et al., 2025).  In addition, a mass casualty incident represents a single incident that also strains and overwhelms the resources of local emergency medical services (Webber & Mascari, 2018).   While the term mass shooting can be applied, mass bombings, or any type of mass casualty event shares the common horrific psychological and communal reactions.  The incident effects the present moment that must be dealt with in the heat of crisis but also  later healed through enormous amounts of time due to the trauma instilled upon victims, survivors, spectators, first responders and counselors.

Acts of terrorism and mass shootings are the most common types of mass casualty events.   Terrorism according to Webber is the intentional act of malevolence and murder to instill societal dread and fear which erodes society’s sense of safety and security (2018).  Mass Shootings are events including the death of 3 or more victims not including the shooter, but these events are more than merely gang violence but also deeper seeded issues of mental instability and hatred with no true logical reasoning.  Webber states that these events are intentional and violent, and also sudden and unexpected.  The connection between the victims and the shooter is sometimes distant and unrelated but universal instead of deeply personal.  Many family members and victims in turn face deeper grieving issues due to the intimately tied trauma tied to it (2018).  Following all of these incidents is also an overwhelming presence of media attention that lead to many additional issues in facing the trauma and the grief.

Historical Events 

According to the FBI, there has been 141 mass shootings in the last 23 years.  Of these shootings, 137 of the 141 involved a single shooter.  Among the victims during that span, 2249 victims have either been murdered or injured, with countless others traumatized.  Of the victims, 1308 (58%) were murdered and 935 (42%) were injured (O’Conner, et al., 2025).

Among some oft the most notorious and lethal shootings include the Las Vegas shooting which killed 58 people, injured another 546 on October 1st, 2017, the Pulse Night Club shooting in Orlando which killed 49 individuals and injured another 53 on June 12th, 2016, the VA Tech shooting which killed 32 people and injured another 17 on April 16th, 2007, the Boston Bombing which killed 3, injured 264 and maimed 16, Sandy Hook Elementary in Newtown CT which killed 26 and injured 2 on December 14th, 2012 and Columbine in Colorado where 13 were killed with an additional 21 injured on April 20th, 1999 (Webber & Mascari, 2018).

Profile of the Offender 

The FBI has extensive research on the profile of the a shooter.  From terrorist to lone wolf domestic and mentally unstable individuals, shooters share many common features.  O’Connor lists that from 145 shooters identified in the last 20 years, the average age is 34, 139 of them were males (95 %), 80 were white (55%), 69 had psychiatric issues (48%) and 43 had a past violent history(30%) (2025).

A man with a gun in a classroom
The profile of a shooter is a complex issue of social and mental problems. Please review AIHCP’s Crisis Intervention program

Unfortunately, many shooters do not have a past criminal history and one needs to look for cues from family history, mental records (which are usually confidential), and from social media warnings.  Many display anti-social tendencies, but also paranoia, psychosis, and feel victimized by society.  Due to this, they feel less anxiety, remorse or empathy for what they do (Teddy, M., 2013).  Many of the individuals are also marginalized from society of different faith or beliefs, as well as considered culturally or socially as outcasts due to bullying.   These individuals suffer follow a pattern stemming from poor mental health that leads to eventual suicidal ideation.  The may consider themselves seeking fame and glory and sending a message in various scripts found in journals or expressed on social media.  These random messages later escalate to threats which later lead to more detailed planning of rampage (Webber & Mascari, 2018).   Many shooters may not have a specific individual they seek to punish but society as a whole, a collective group, religion, sexual group, or past school administrations (Cimolai, et al., 2021).  In their planning, the most utilized weapon is a hand gun (80%), followed by rifle (35%), multiple weapons (29%) or shotgun (19%).

Shooters for whatever mentally disturbed reasons target commercial (44%), workplaces (31%), open spaces (10%), places of worship (8%), schools (9%) and government facilities (7%) (O’Conner et al., 2025).

Crisis and Emergency Response

Emergency responses include a varied tier of coordination between local, state and federal authorities that involve a complicated chain of command with a diverse set of skills to handle a variety of issues.  The initial response of law enforcement to an active shooting is key as well as the response of victims at a scene.  In addition to the first response and neutralization of the shooter, include responses to the victims who are deceased, injured or traumatized.   Beyond this basic on the scene response also includes a complicated chain of command which allocates roles and resources to the situation in the immediate moment, following days and overall recovery to the community.   The U.S Department of Homeland Security can assist local and state authorities in mass casualty events whether via FEMA for natural disasters, or also in cases of extreme acts of terrorism and violence.  This involves an Incident Command Center with staff that carries out various duties that include evacuation and treatment of victims, ER and medical preparation at hospitals dealing,, family and victim resources, victim assistance, shelters, psychological first aid, news and media updates, allocation of resources of volunteers, blood, food, clothing and shelter.  Through detailed plans and leadership line of commands, the process can be streamlined to meet the immediate needs of individuals (Webber et al., 2018).

For those who suffered the death of loved ones, plans include responses to these dire needs.  On site inspection and criminal investigation, morgue and body collection, as well as joint family assistance to help families find their loved ones, or if a member is deceased a professional and pastoral way to notify family, help them identify and collect family remains.  Finally,  coordination with the death care industry which prepares the body for funeral and memorial (U.S. Department of Homeland Security, National Response Plan, 2004).

Crisis Teams and counselors play a key role in helping individuals after the immediate event who are victims or spectators or members of the family find resources, emotional regulation, psycho-education and referrals to emotional needs.  They primarily apply the standards of Psychological First Aid.  Please refer to AIHCP’s blog on Psychological First Aid.  Click here.  In addition plans should be in motion to also help with counselors and mental health professionals who may experience vicarious trauma or secondary trauma (U.S. Department of Homeland Security, National Response Plan, (2004).

After the shooter is neutralized, the crisis teams under the command of authorities are able to help individuals find the emotional needs they require.  Among those within the hot zone of the incident include a wide variety of different people affected at different levels by the tragedy.  The Popular Exposure Model lists individuals within certain letter categories.  Community victims murdered, injured or bereaved family members constitute group A.  Community victims exposed directly to the event consist of group B.  Bereaved extended family or residents near the event compose group C.  First responders, clergy and mental health professionals consist of group D.  Those who identify with the victims due to religious affiliation, sexual orientation, cultural ties, or shared professions consist of group E and finally the community at large create group F (Webber & Mascari, 2018).

After the immediate chaos is resolved, safety and order is restored and the community processes the horrible nature of the event, the community begins to heal through a series of emotional outcries and important grieving events.  Outrage over the incident, political dissent over policies, analyzation of local response, and public discourse follow.  Memorials, vigils and funerals proceed and individuals turn to later social action to find meaning in the meaningless (Webber & Mascari, 2018).

Short and Long Term Psychological Trauma

A handgun hidden under a green folder on a table
While all suffer short term acute stress disorder after a traumatic event, not everyone faces long term trauma disorders but those who do require the help and assistance they need via trauma informed care

While not all traumatic events in life will result in long term issues, most suffer from Acute Stress Disorder in the aftermath of an experience (DSM-V-TR, 2018).  Ironically, human resiliency is stronger than many think and how individuals recover vary on a myriad of different subjective elements within the personal domain of the individual. Many individuals never experience PTSD or other trauma disorders (Cimolai et. al., 2021).  Yet, for the smaller percentage that do develop trauma disorders such as PTSD, the long term healing can be a painful journey.   Initially, most will experience denial, shock and disbelief.   Some survivors will experience intrusive thoughts, dreams, nightmares, sleep disturbances as well as irritability and trouble concentrating.  Others will manifest symptoms of hypervigilance as well as hyperarousal (Cimolai et. al., 2021).  Physiological issues can also manifest with irritable bowel, stomach, and headaches.

Of course, those who suffer from PTSD, will continue to experience hypervigilance and hyperarousal which can be easily triggered by similar sights, sounds, scents, or places.  In these cases, the traumatic memory has been unable to properly processed leaving unhealed trauma in the brain.  Death imprint and survival guilt can all haunt individuals.  Some may feel embarrassed or angry how they reacted to a life and death situation, while others may feel guilt about surviving.  All of these feelings and emotions coincide with acute, but also long term trauma issues.  To learn more about Trauma Informed Care or PTSD, please review the links below:

Trauma Informed Care

PTSD

Unfortunately, many individuals who survive mass shootings suffer in reduced academic levels following a shooting.  Statistically, they academic test scores drop for up to 3 years,  higher level of absenteeism manifest and  less fruitful and fulfilling careers are a result.  There is also a correlation with a higher rate of substance abuse (Cimolai et. al., 2021).  In addition, SSRI prescriptions increase by 21% after a shooting (Levine & McKnight, 2024).  For those who continue to suffer with PTSD due to trauma, many endure a very long process of counseling to help process the pain and suffering (Webber

Prevention

Local communities must always be prepared for disasters or mass casualty events.  EMA directors work closely with local emergency services for planning and training, as well coordination with other state officials and federal aid.  Many plans are derived from already existing plans with modifications to the particulars.  Good plans help improve local capabilities, facilitate quicker responses and help increase effective integration with other levels of government (U.S. Department of Homeland Security, National Response Plan, December, 2004).

In addition, in particular schools, mandatory lockdown and evacuation drills are a unfortunate necessity in a dangerous world (Webber & Mascari, 2018).  This includes planning, drills, social media alert systems, first aid training in hemorrhage control, as well as understanding when to instill run, hide or fight responses (Reeping, et al., 2020). Some schools, as well as businesses, have invested in security and armed guards.  While this is less than ideal for an environment of learning, it has become a necessary evil.  While schools and many areas are gun free zones, having particular qualified and assigned individuals with conceal carry credentials has become an option ((Webber & Mascari, 2018).

Individuals, students, teachers, co-workers,  and all members of the community need to be alert and watching for suspicious activity.  This involves not only identifying social withdraw, depression, or mental illness in others but also identifying odd behaviors (Webber & Mascari, 2018).   For educators, there is an important need recognize poor dynamics of an individual in regards to family, schooling, social interaction and one’s personality (Webber & Mascari, 2018).  It requires accepting the fact that while America and the world at large has a gun and violence problem, it also has a mental health problem.  It involves identifying sources of entertainment, gaming, or social media that can provoke violent behavior with those experiencing mental issues.  A strong response is also essential to bullying or cyber bullying of individuals (Webber & Mascari, 2018).

Prevention not only involves reporting or spotting bullying, but also looking for the signs of a potential violent reaction.  Many signs manifest well beyond the event on social media.  According to O’Connor, 30 percent of shootings prior to event include odd posts online or on the shooter’s social media (2025).

Finally, socially, government and communities must address mental health and gun laws.  While mental health issues are the root of the problem, access to fire arms create the perfect storm and death.  How fire arms are purchased, better mental health screening, and enforcement and application of existing laws are essential.  Loopholes of any type need to be addressed.  In regards to the power of the firearm remains a constitutional debate but common sense regulation is something any gun owner should support.  Finally, holding those responsible for not properly locking their firearms or permitting access to firearms for individuals that pose a threat or maturity is a serious concern.  Recent cases of shootings have held parents criminally responsible for their children’s actions.  The recent verdict in the Crumbley case in Michigan illustrate how serious the government has become in ensuring parents keep their firearms out of reach of their children (Levenson, et al., 2024).

Conclusion

Mass casualty events can vary in details.  Some are acts of terrorism with political agendas, others are criminal in nature such as gang warfare, but the most disturbing are domestic shooters with mental health issues.  Understanding that America and many parts of the world have both a mental health crisis as well as a gun control problem are just the tip of the iceberg.  How to prevent these events and how to better respond to them when they do occur are key points of discussion of communities, law enforcement and government agencies.  It is important to remain diligent and look for the signs of mental health in issues that may lead to mass gun violence.

A handgun in a field of pencils under a grey overcase sky
Prevention and identifying the signs is key in stopping gun violence. Please also review AIHCP’s Trauma Informed Care Program

Additional AIHCP Blogs

Trauma and Dissociation.  Click here

References

O’Connor, D., Lewis Jr., R., Jacome Jr., T., Joseph, B. & Magnotti, L. (2025). Dissecting the numbers: A detailed analysis of 23 years of mass shootings
across the United States. The American Journal of Surgery, 250, 116516.   https://doi.org/10.1016/j.amjsurg.2025.116516

Webber, J. & Mascari, B. (Eds.) (2018). Disaster mental health counseling: A guide to preparing and responding (Fourth Edition).  American Counseling Association.

Levine, P. & McKnight R. (2024). The consequences of high-fatality school shootings for surviving students. J Policy Anal Manage, 24(43), 1034–1056.  DOI: 10.1002/pam.22579

Cimolai. V., Schmitz, J. & Bela Sood, A. (2021). Effects of mass shootings on the mental health of children and adolescents. Current Psychiatry Reports 21(23), 12.         https://doi.org/10.1007/s11920-021-01222-2

Reddy, M. (2013). Profiling the mental health of mass shooters. Chicago Policy Review, 13(10)  University of Chicago.

https://go.openathens.net/redirector/regent.edu?url=https://www.proquest.com/scholarly-journals/profiling-mental-health-mass-shooters/docview/1439357084/se-2?accountid=13479

Santa Clara County Public Health Department Advanced Practice Center (2004).  Managing mass fatalities: A toolkit for planning. U.S. Department of Homeland Security, National Response Plan.

Reeping PM, Jacoby S, Rajan S, Branas CC.  Rapid response to mass shootings: A review and recommendations (2020). Criminol Public Policy, 20(19):295–315.
https://doi.org/10.1111/1745-9133.12479

Additional Resources

James and Jennifer Crumbley, parents of Michigan school shooter, sentenced to 10 to 15 years in prison for manslaughter. CNN.  Click here

 

 

 

Christian Spiritual Direction & Christian Counseling: Understanding Closer Union with God in a Fallen Temporal Reality

Prayer life is choice and a consistent habit of communicating with God.  Despite all the philosophies, it is quite simply talking to God daily, as our Creator, Redeemer, Sanctifier, Father, King, Master and Lord.  It is demanded by the virtue of justice to owe God prayer but it is elevated when offered in pure love and desire.  Closer union to God though is difficult in a fallen and temporal world and one’s own broken nature.  These difficulties blind human nature to illusionary goods and frustrate the will to choose God over self.  These restraints can make the simple desire to be closer to God far more difficult.

In this blog, we will discuss some mystical concepts regarding union with God, guidance from the saints, and how to grow closer despite one’s own inner failings.  Ultimately, grace is the key.  One cannot approach God without His grace and one’s self denial and submission to God’s plan.  Please also review AIHCP’s Christian Counseling Certification, as well as AIHCP’s Christian Spiritual Direction program.

Union with God on Earth:  Is It Possible?

Union with God at a temporal level is possible but there exist numerous limitations due to the humanity’s temporal construct in a fallen world.  The Beatific Vision is the ultimate union with God.  It is beyond talking to God but experiencing God Himself in the Trinity.  All of God is revealed and all of God is accepted.  One sees self as God sees and experiences the infinite love.  The experiences no longings of loss when tied in the Beatific Vision and experiences ultimate love.  The soul is tied to God and all of God’s creation.  Unlike Eastern religions, the soul does not lose identity or creature does not become creator but the soul retains its identity while being fully immersed into the inner life of God.  This experience is for the elect, the saved, and those who choose God.  It was given to the angels prior and is a gift from God to humanity that is made possible via the death and resurrection of Christ.  The Beatific Vision and salvation cannot be earned but only given.  This does not mean one does not cooperate with grace and work towards this ultimate reward, but it does force one to realize that this journey to heaven is not based on one’s worthiness but solely on God’s love, mercy and justice.

Experiences with God on Earth

Union with God. Please also review AIHCP’s Christian Counseling Certification as well as its Christian Spiritual Direction Program

The Beatific Vision itself would shatter a temporal shell of one’s current existence.  If one were to experience the delight, joy and love found in the Beatific Vision while still in temporal form, the body and soul would be overwhelmed and once it was taken away, the soul would become despaired and loss of losing such a wonderous connection.  After experiencing one’s purpose, one’s ultimate end and desire, the rest of the world would become meaningless.  It would expose the illusion created by the enemy and lift the curtain where the wizard orchestrates his illusions to the masses.  Yet, there are still ways union with God, on a far lesser scale are possible and beneficial to one’s spiritual development.

St Teresa of Avila in her classic, the Interior Castle, speaks of various mansions or levels of development that work towards God.  In this, exist 7 mansions consisting of purgative stages, illuminative stages and unitive stages.  Purgative stages are essential in all unions with God because they burn away the love of self and remove the false idols and distractions that restrict one’s access to God.  Purgative stages involve self analysis of one’s existence, rejection of sin and vice, denial of self, acceptance of God’s will and re-orientation towards God.  Illumination phases include growing in love with God.  By dismissing the excessive material drives and needs and truly understanding the matrix one is living under, one is able to become illuminated to the truth and the “real world”.  One becomes more aware of spiritual combat, the metaphysical realities that drive oneself and the what one’s owes God and how love must be the driving force towards that union.  Illumination allows one to see God in everything and understand His divine plan.  Finally, unitive stages, prepare one for the next life.  Few find such connection with God in this life, where a spiritual engagement and eventual spiritual marriage occur with God in this life.  The mystics poetically describe this union as a engagement and marriage for purposes of love and fidelity to God and the intimate experience they share with God on earth.  This union with God however in its temporal form is never complete but ironically in charity has always pushed the saint or mystic back into the world to serve God.  This union involves sharing crosses with one’s Divine spouse and calls for a deeper suffering in this world despite the heavenly rewards (Castle, & MOFAS DIAMOND, 1989).

St Teresa of Avila

In these deeper unions, many mystics and saints have experienced heavenly phenomenon.  Some have experienced intense states of ecstasy, others levitation, others knowledge of others, or prophesy.  Avila refers to such deep states as the prayer of union and prayer of the quiet where individuals experience the source of divine life in a far more direct way than other spiritual experiences.  She compares it to as if a source of water.  In deep prayer, the grace of God, like water, travels from the source via an aqueduct to the soul.  In deeper union, the soul experiences the source without any mechanical means.  The soul is frequently in union with God and this union is a gift.  While one’s purity and holiness opens oneself to this available love of God for all, few are able to accept the crosses, or appreciate the graces present to experience such union.  It is clearly understood that such gifts are never earned.  The saints and mystics readily proclaim their unworthiness of such gifts and their own brokenness.  This truthful admittance should not cause fear in our souls which are far less advanced, but should at least cause some concern in how we live our own lives.  If such beautiful souls can receive this gift but be ultimately unworthy of it, what state is our own souls, myself included? (Dubay, 2009).

These supernatural gifts, deeper unions, visions or preternatural experiences should never be the goal in spiritual life.  First, they are not owed to anyone, much less even the mystics and saints.  They are a free gift.  One may be as bold to ask a child, but to expect them or demand them is contrary to justice and one’s own fallen state.  One must approach God sometimes as a Father, but sometimes, one’s approach must also include reverence and awe of the Ultimate Reality.   This is why Avila and St John of the Cross warned Christians and monastics of their age to cease seeking sensational experiences but to focus on humility and merely seeking company with God.  When seeking the sensational, one tests God and one turns prayer into contract instead of covenant.  One is expecting what one wants instead of what God wants.  It also leads to pride and vulnerability to the illusions of the evil one who will gladly appear as an angel of light to deceive.

Instead, one must seek God in the natural reality of the temporal existence.  God’s power and transcendence can overcome one’s senses and interact with our mind, body and physiology without preternatural occurrence.  While one may seek warm feelings, they must never be the end purpose.  In one’s aridity, one is tested and one finds love of God for His sole purpose, not one’s inner feelings and needs.  God will reward such souls who seek Him for Him only but when one does not attempt to manipulate how one wishes God to make them feel in prayer.  When one attempts to control the narrative in prayer, one forfeits God’s will for one’s own will.

So the purpose of prayer is to become closer to God.  As one becomes closer to God, one naturally develops a distaste for sin and worldly behavior and is illuminated to reality.  In this prayer, one does not seek exciting supernatural or mystical visions but simply seeks to love God.  However, God utilizes one’s temporal facilities to communicate.  It is true, God can speak to our senses directly or appear, but these rare cases are not the norm.  Whether it is not meant for oneself, or not God’s providence, one cannot say, but one must be willing to find God within our natural faculties and learn how He whispers to us.

TURIN, ITALY - MARCH 13, 2017: The fresco of Madonna and probably St. John of the Cross in side chapel in church Chiesa di Santa Teresa by unknown artist of 18. cent. — Illustration by sedmak
TURIN, ITALY – MARCH 13, 2017: The fresco of Madonna and probably St. John of the Cross in side chapel in church Chiesa di Santa Teresa by unknown artist of 18. cent. — Illustration by sedmak

St John of the Cross is most helpful in aiding individuals “hear” God beyond the rare but possible Paul conversion or mystical experience of the saints.  St. John of the Cross points to three types of encounters which include direct, silent and transformative.  In his, The Ascent to Mt Carmel, he also speaks of three types of locutions we receive from God during prayer.  The first locution is referred to as Successive Locutions.  In this, internal words or thoughts are received during contemplative prayer.  These words or thoughts may originate from God, intellect or self, or via deception.  Their validity is tested through the goodness of fruits that flow from them.  In some ways, if from God, they are reinterpreted by own internal processing of them via the brain and mind.  The second locution is referred to Formal Locutions.  St. John of the Cross refers to these as distinct internal words or thoughts independent of one’s external senses but provide direction.  If from an evil source, again the fruits become rotten and dominated by pride.  Finally, St John of the Cross identifies Substantial Locutions which are direct and powerful commands from God that are received passively by the intellect and will of the soul.  They clearly cannot be fabricated or originated from self or demonic sources.   Again all three of these vary in certainty and involve discernment upon varying degrees, but they all respect and flow from within the temporal physiology of the brain and mind that encompass the soul.  For many, after discernment, they remain the most important ways we communicate and have union with God.  Sometimes these locutions correspond with external signs through others inspired by the Spirit, or events or God’s will gently guiding one to the ultimate task God has assigned (Steuart, 2026).

Spiritual Direction in Achieving Closer Union

Helping individuals in Christian Spiritual Direction achieve closer union to God involves identifying first the phase and state of the soul.  Is the soul in a purgative, illuminative or unitive phase?  Every individual at each phase will also experience their own unique strengths and weaknesses.  The importance is to gently guide the soul to God’s will and find submission to it.  It is only then that the soul can begin to hear God beyond the noises of self.   As the angels before humanity, one must assigns task in life completely and without hesitation or complaint.  Easier said and done! And this requires fasting and discipline itself!  One must also learn to accept one’s daily duty and tie to Christ’s sacrifice on the cross.  One needs to make a morning offering for sins and find God throughout the day during troubles as well as joys.  Becoming closer to God means becomes sensitized to the noises and sins of the world and one’s conscience becomes more tender to wrong.  It includes balancing wants and needs of temporal goods and social constraints with spiritual demands.  It involves finding the peace and calm that is a fruit of this union.  One surrenders the past and releases anxiety and worry about the future and focuses on God today in the present.  One permits this union to permeate the being to self surrender.  A good day is not if it went to one’s plan but if it went to God’s plan if oneself served God’s intended purpose for that day.  Fortunately, in the present, that usually involves fulfilling one’s current duties and carrying one’s current crosses, until God reveals the larger plans that grow from that daily walk (Moore, 2013).

Through these acts, God becomes part of our day.  By being part of day, a natural closer friendship develops.  That friendship provides deeper insights and more peace and calm as one continues to grow closer to God.   I would like to use the analogy of the sun to explain this closer union.  Like a plant that has been deprived of sunlight, if suddenly exposed, the sun can bleach it and harm it.  It must gradually experience light to grow and become strong enough for direct sunlight.  The soul too cannot fully comprehend the powerful presence of God.  Closer union to God, is like exercise and requires spiritual exercise. It requires growing in God so that one can properly experience God as a gift and gradually become closer and closer.  To return to the analogy of the sun, if the sun were to be taken as the Beatific Vision, in its most grandeur it would consume earth itself.  One cannot even stare into sun from Earth despite it being millions of miles away.  Our conception and union with God is hence limited in our temporal experience.  The Beatific Vision is far grander than the sun, much less the all the suns that comprise the known and unknown universe.  Hence in this life, our union to God is limited due to our own frailness but if one lives a good life, the exposure to God in the temporal will prepare us for the eschatological state of the Beatific Vision.  This should excite us to better know, love and serve Him here and to enjoy whatever gifts of union He bestows upon us.

Of final note and I think not only a personal struggle but also a universal one for others is how to balance life with time with God without feeling they are putting God second or ignoring God.  The spiritual life and union with God is not intended to strip one of social events and entertainment.  It does however propose a proper balance.  We live in a temporal society and have to meet basic needs of survival.  We work, study, socialize and perform tasks.  This is where offering all tasks to God through Jesus Christ that the ordinary duties and actions of the day can become spiritualized and become meaningful in our journey with God.  We must remember that in our temporal bodies, we cannot constantly worship or focus on God, so we offer those things to Him beforehand.  Jesus, Himself, understood rest, socialization and work before His own public ministry.   So, definitely, secular life is important and will vary depending on our various states and obligations in life but they all must be offered to God.  If, one feels their secularization and other duties is taking away from God and one’s primary purpose to know, love or serve God then that secularization is a distraction and needs to be reframed or modified.  In addition, one should consider how these social atmospheres give glory to God.  If these social atmospheres are not Godly, a more sensitive soul will sense it.  However, one can easily be distracted or persuaded into sinful moments when one lowers one’s guard into activities in social settings that deviate from God or make God second or religious duties postponed.  One must be aware of the spiritual energy of the event.  Ultimately, it is OK to balance life  and secular activities with the particular state of spiritual life.  These levels will vary based on religious status, but they should be cherished and enjoyed and seen as part of life.  Find time to offer to God those times as well as when on the move, a time to interpose a short prayer.  In this way, our social life is shared with God and we will enjoy those times without putting God second.  The secular life of singleness or even marriage places us both in spirituality and the physical world.  Unlike religious life, secular vocations or marriage require far more commitment to secular activities.  If we properly attune ourselves to God, He can walk with us in every step.  We can partake in the world without being owned by it.  We can strive to give back the world to God despite Satan’s social presence.

Good and bad examples of maintaining a spiritual life with a secular life

Example: Tony enjoys baseball.  He goes to many baseball games.  However, on Sunday, Tony went to a playoff game and missed Mass or service due to it.  He has placed God second.  The social event is good in itself but became sinful when it became a god over one’s duty to God.

Example:  Mary on her way to a Halloween party on Saturday night, prayed the rosary and asked God to bless her time and keep it safe and sinless.  She enjoyed her time at the party and partook in the fun festivities keeping holy herself and her expressions.  She did not stay late and made services the next day.

Example: Joe feels guilty that he is enjoying socialization with his friends at a bachelor party.  He sees drinking around him, but he is maintaining himself to one or two drinks, as well as behaving in a moral fashion.  However, he senses the worldly atmosphere due to his closeness with God.  He does not feel superior than anyone there but he is more aware of the evil one’s presence in over indulgence.  He remains moral in all discourse and leaves early.  He was submitted to an occasion of sin but by God’s grace served as a moral example.

Example: Jerry has to work all day.  He offers this cross to God as a prayer through the intercession of Christ to be offered and made beautiful to God.  He offers his work to God.

Example: Michael is going to the gym.  He offers his time working out as a prayer of thanksgiving for good health and properly maintaining his body as a Temple of the Holy Spirit.  He prays for humility in God over vanity of the body but still finds a healthy pride in his health as a gift from God.

Example: Sara spends the whole night on her cell phone reading news, social posts, and watching videos.  She however neglects time to God before bed.  Instead of limiting the time on the phone, she has over indulged and created an imbalance in which the evil one utilized to distract her.

Example: Michelle spent the weekend putting up a Christmas tree, shopping for gifts and even putting up a decorative snowman in her front yard.  She still managed though to prioritize Sunday service, meditate on Christ’s birth and share her faith.

Example: John used to swear frequently.  Now, when tempted with anger, he offers it to God and asks for God’s love.  He states, “Jesus, I trust in you!” when dealing with a daily issue.  He has invited Divine Presence into his daily duties and events and has acknowledged his weakness while allowing God to provide peace and calm in all trials.  He walks with God through every incident of the day.

Example: Brother Will wishes he could stay in contemplation all day within his cell.  His superiors have assigned him to kitchen duty.  Brother Will submits his will to authority and God.  He makes the cooking and washing of dishes his prayer to God.

Example: Mark has many duties to complete at home, but a friend calls needing spiritual advice.  Mark takes the time to listen and console.  Mark has answered the unexpected call of God to help another in need through Spiritual Works of Mercy.  Through aid of neighbor, his union with God becomes stronger despite what he thought needed done that day.

Example: Susan is involved in politics.  She becomes more excited over politics than her faith.  Through her time and actions, she gives more time to trying to change the world through political activism than prayer.  Her faith is acknowledged, but her prayer life is non existent.  In this way, something that is good has become a poison to her soul.  She could participate in politics and still have a close relationship with God, if she understood the temporary nature of the world compared to eternal life of Heaven.  If she understood Christ’s command to give unto Caesar and to give unto God what is due.  Susan can instead bring moral values into politics and maintain a strong prayer life while not compromising her faith for political gain.

These examples illustrate life in various states of union with God and how while in the temporal world, things can distract but if we focus on God, we can turn them into prayers and balance our life with them.

Conclusion

The ultimate reality is the Beatific Vision which is incomprehensible on earth

Union with God is limited in this life but it is imperative to cultivate in daily life.  Union and special graces are gifts and cannot be earned but we should cooperate with grace and seek a closer union with God.  Union involves purgative, illuminative, and unitive phases.  While preternatural events can occur in union, they are rare and should not be sought out.  Instead we should seek God within our temporal faculties.  St. Teresa of Avila and St John of the Cross all expound on these mysteries.  Ultimately one must submit to God’s will, accept one’s assigned task, offer one’s day and seek to know, love and serve God in this life.  The Beatific Vision itself is too powerful to experience in the fallen state, so we must seek lesser forms of union until our heavenly reward.

 

 

 

 

Please also review AIHCP’s Christian Spiritual Direction Program as well as its Christian Counseling Program.

Other AIHCP Blogs

Ignatian Discernment.  Click here

Christian Pain and Suffering.  Click here

Resources

Crisis Intervention/Trauma Informed Care: Disaster Mental Health

Disasters and traumatic events are part of human life.  1 in 5 individuals will face a traumatic event (Webber, et al., 2018).  Responses to traumatic events and disasters are a critical element of crisis intervention.  Crisis intervention helps stabilize a person by restoring equilibrium and mobility (James & Gilliland, 2013).  When one thinks of trauma and PTSD, the reality is most individuals who face disastrous events do not develop PTSD.  Human beings once stabilized are far more resilient than sometimes portrayed but without professional and on spot Disaster Mental Health support, as well as communal aid and support, then many individuals cannot foster that inner resiliency to recover. This short blog will look at Disaster Mental Health and the crucial role C Crisis Intervention plays in helping individuals return to a healthy mental baseline.

If you would like to learn more Crisis Intervention, as well as Trauma Informed Care, then please review AIHCP’s Crisis Intervention Counseling Certification, as well as AIHCP’s Trauma Informed Care Specialist Certification.

What Constitutes a Disaster?

Disasters can be natural, human made or human influenced. Please review AIHCP’s Crisis Intervention Program

A disaster according to The World Health Organization involves a complex humanitarian emergency in which a region, country or society experiences a total breakdown of authority resulting from external or internal conflict which requires an international response due to the inability of the locality’s capacity to face the problem (Webber, et al., 2018).   Disasters can be due to nature, human caused or with human influence.  Examples of natural disasters include hurricanes, tornadoes, floods, and earth quakes, while human caused disasters include war, terrorism, or even riots.  With human influence includes pollution, global warming, fire, gas leaks, displacements, or even hazardous waste (Webber, et al., 2018).  While this is a modest list to many possible scenarios, it encompasses what the U.N describes within a disaster as something that causes a massive disruption in the functioning of society that causes widespread human, material and environmental losses beyond the ability of the locality to manage with its resources (Webber, et al., 2018).

Disaster Response

Disaster response while not within the immediate topic of Disaster Mental Health represents the broader band in which Disaster Mental Health falls within.  Disaster response involves coordination between local, state, federal and sometimes international resources.  It involves working with religious, as well as non-profit organizations such as the Red Cross.  Within the United States, local government has limited resources.  The acting EMA Director, or director of the Emergency Management Agency reaches out to the state for assistance.  The state when overwhelmed then can reach out to FEMA or the Federal Emergency Management Agency which then coordinates the issue under the National Incident Management System (NIMS). (Webber, et al., 2018).  Various commanders are assigned within the NIMS with various officers who serve various capacities that meet the vast needs of the situation.  This ranges from needed resources, communication, coordination, physical and mental health care, shelter, food, medical, as well as helping others apply for necessary federal assistance.   Mental Health Professionals and Crisis Counselors are deployed under this leadership work within this framework.

From a mental health perspective, it is important to understand the phases of a disaster and its recovery and the corresponding emotional responses to each.  Pending on the phase of the disaster and its recovery has a huge impact on where the survivor is mentally and how well they are coping.  It is also can determine, if well after the disaster, if the person is suffering from any pathological reactions.

The first phase is the Impact Phase which follows the pre disaster.  Whether the impact is sudden or following multiple warnings and threats, an person will experience multiple emotional reactions to severe danger and loss.  In addition, their fight or flight responses will engage and different individuals will respond in different ways.  Within this phase shock, panic and overwhelmed feelings can be common as the mind faces traumatic conditions (Webber, et al., 2018).

The second phase is the Rescue Phase.  In this phase also referred to as the Heroic Phase, individuals may witness great acts of courage in helping one’s neighbor. The shift from fear and shock turns to altruism and helping.  Of course, some may be so shocked, inability to act may be perceived as cowardice and lead to later guilt and shame issues (Webber, et al., 2018).

The third phase involves the Remedy Phase or Honeymoon Phase.  Within this phase survivors feel a sense of euphoria and are overwhelmed by the generosity and help from others.  The public and communal support and prayers and good wishes towards a quick fix or repair become center stage to the survivor (Webber, et al., 2018).

The fourth phase is the Disillusionment Phase.  This period lasts from week 8 to year 1 and involves the realities of the loss, the lack of interest nationally, the bureaucratic halts, paperwork, lack of funding and triggering events from the initial disaster.  For many, this is the second disaster from a mental perspective (Webber. et al., 2018).

The final phase involves the Recovery Phase or Reconstruction Phase.  Following the anniversary, the locality rebuilds.  Some individuals rebuild, others move, but there is a return a new normal.  Memorials and healing also accompany the financial and physical rebuilding (Webber, et al. 2018).

Of course there are numerous variables to this.  Survivors differ in resiliency from a mental standpoint.  Others experience the disaster differently.  Others consist of more at risk communities due to age, capability, race, or income.  Others may face various other secondary issues in all aspects of life (Webber, et al., 2018).

 

What a Crisis Counselor Does and Does not Do

Crisis counselors help stabilize the survivor. Please also review AIHCP’s Crisis Intervention program

Crisis Counselors need to understand the paradigm shift of their purpose.  While some may be licensed counselors other may also be non-licensed professionals performing psychological first aid where needed.  Crisis Counselors are not on scene to offer diagnosis of clients.  The reality is most individuals who suffer a disaster will recover.  It is far to premature to diagnosis pathology when normal human reactions are responding to stress and loss.  Crisis counselors are meant to stabilize the situation for the person.  They are not there to diagnosis potential trauma or discuss the financial loss and procedures.  They can direct victims to resources but they are not there to advocate.  This takes time away from dealing with the primary goal of helping individuals stabilize mentally.  It is critical to also point, the purpose of crisis counseling is NOT TO DEBRIEF but to stabilize.  Studies have shown more emotional trauma occurs during the event when counselors attempt to debrief what occurred.  Finally, crisis counseling is anonymous for individuals needing it.  This is a key element of it.  It does not require records for mental health issues.

Unlike psychotherapy, crisis counseling is facing normal reactions to a horrible event.  There is no goal to fix or change the situation but to stabilize it.  Crisis counseling faces an adaptive response not a pathological response.   Instead of teaching one to learn new behaviors as in psychotherapy, crisis counseling looks to help the person find their original baseline.  Crisis counseling looks to promote self efficacy to the person.  It introduces brief psycho-education when needed and helps present the victim with necessary coping strategies to face the problem in the immediate event (Webber, et al., 2018).   In essence, the crisis counselor helps the person return to a mental baseline by restoring equilibrium and mobility to the person.   This is accomplished through offering protection, direction and connection for the victim (Webber, et. al., 2018).

Crisis Counselors are trained in Psychological First Aid.  This involves:

  1. Contact and Engagement
  2. Safety and Comfort
  3. Stabilization
  4. Information Gathering on current needs and concerns
  5. Practical Assistance
  6. Connection with social supports
  7. Information on coping
  8. Linkage with collaborative services

(Webber, et al., 2018).

To learn more about Psychological First Aid, please review AIHCP’s Blog on Psychological First Aid.

The Emotional State of a Disaster Victim

Triage of disaster survivors and outreach to the most vulnerable is key in disaster response and crisis intervention

A victim of a disaster can be suffering physically, emotionally, cognitively, or behaviorally (Webber, et al., 2018).  It is important to remember how the body responds to traumatic events.  Within the triune brain model, there are survival responses in the lower brain stem, emotional responses within the limbic system, and reasoning processes within the pre-frontal cortex.  Unfortunately, during the autonomous nervous system and its reaction to life threatening events, the survival mode kicks in and the reasoning center is overruled.  In this way, individuals respond via the sympathetic nervous system which incudes fight or flight response, and in parasympathetic responses a freeze, fawn or shutdown response.  Hyperarousal or hypoarousal are the two directions and it is hard to predict how a person will respond.  It is due to this that individuals will exhibit as wide variety of responses from a emotional, cognitive and behavioral fashion.  Some may be numb, while others quite anxious and irritable.   Some may be a danger to themselves or others.  Others may be out of control and angry.

To learn more about trauma responses, please review AIHCP’s video and blog on trauma responses.  Click here

Please also review AIHCP’s Trauma Informed Care Program.

When a disaster strikes and survivors and victims are brought to shelters, crisis counselors should compassionately linger watching for signs of individuals.  Studies show that 1/3 of individuals will not seek any help, while an additional 1/3rd need help but never seek it.  In essence, the crisis counselor initiates contact.  The crisis counselor outreaches to the survivor based on observations of physical, emotional, cognitive and behavioral signs of distress.  The crisis counselor also seeks out those who seem out of place, or disadvantaged such as children, or the elderly, or a person alone.   PsyStart trains crisis counselors with a color coordinated system for this psychological triage.  Within this triage, a purple coding is the highest level of concern which indicates the person is a harm to him/herself or others.  Red coding indicates intermediate intervention of high risk for crisis or long term mental health issues.  This includes extreme panic, witnessed death, awaiting death of a family member, death of a pet, significant injury, trapped or delayed rescue, home destroyed, family member missing or child separated from family.  A yellow coding should be utilized for those who are separated from family, unware of location, prior mental health issues, confirmed exposure to an agent, de-contaminated, received medical treatment, or has health concerns due to the incident.  Finally, a green coding exhibits no triage factors (Webber, et al., 2018).

In these situations, it is important to identify the most vulnerable and help them find the stability, emotional equilibrium,  and re-connection as possible to minimize trauma.

Please also review AIHCP’s Psychological Recovery blog to learn more.

Vicarious Trauma and Compassion Fatigue

It is important to note that healthcare workers and emergency rescue and mental health counselors can also experience trauma via the trauma of others as well as what they witnessed in a disaster site.  Vicarious trauma is the transfer of trauma from one to another.  It can effect the mental health of a counselor or rescue team member.  If symptoms manifest, it is critical to find mental help.  Many times, mental health professionals push themselves too far and ignore the signs of trauma.  It is important to recognize the nature of trauma not only in others but also oneself.  It is also important to recognize compassion fatigue and how it can affect oneself, one’s family and professional performance.

Conclusion

Please also review AIHCP’s Crisis Intervention Program as well as AIHCP’s Trauma Informed Care Program

Disasters occur and when a locality is overwhelmed, various levels of assistance are employed.  Disaster Mental Health is an important part of the response team.  Crisis Counselors assist survivors and victims with psychological first aid and help stabilize the individual.  Crisis counseling is far different than psychotherapy and is designed to help the person through moment of crisis and disaster to find stability.  It is important to understand the role of crisis counseling as well as applying essential triage to those emotionally affected by a disaster.  It is also equally important to monitor one’s own emotionally responses to a disaster.

Please also review AIHCP’s Crisis Intervention Program as well as AIHCP’s Trauma Informed Care Program.

Resource

James, R & Gilliland B. (2013). Crisis intervention strategies (Eighth Edition). Cengage

Webber, J. & Mascari, J.B. (Eds) (2018). Disaster mental health counseling : A guide to preparing and responding (Fourth Edition). American Counseling Association.

Additional AIHCP Blogs

Under standing Dissociation.  Click here

Additional Resources

The National Child Traumatic Stress Network.  Access here

Swaim, E (2022). “7 Reminders to Carry with You on Your Trauma Recovery Journey”.  Healthline.  Access here

“Resources on trauma and healing, including a guide inspired by ‘The Color Purple’”. APA.  Access here

“Recovering Emotionally After a Disaster”. American Red Cross.  Access here

Personality Disorder DSM-V-TR Video Blog

Personality disorders are both nurtured and natured in life.  They became undesirable traits that become habitually natural to the person creating anti-social and emotional behaviors that contradict the social norm.  This video takes a closer look at the types of personality disorders found in the DSM-V-TR.  Please also review AIHCP’s Behavioral and Mental Health Care Certifications offered by AIHCP.

Jungian Psychotherapy Video Blog

Carl Jung believed many issues mentally subsided in the subconscious.  He also believed there were  universal architypes for humanity that spread across the world in regards to one’s subconscious mind.  Dreams also played a key role in understanding one’s inner needs.   This video takes a closer look at Carl Jung and how it applies to psychotherapy.  Please also review AIHCP’s Healthcare Certifications

 

Existentialist Psychotherapy Video Blog

Existentialist philosophy asks tough questions.  The philosophy as a psychotherapy continues in that lineage and helps individuals find meaning in existence.  This video takes a closer look existence and finding meaning with regards to mental health.

Please also review AIHCP’s Behavioral Healthcare Certification Programs