What happened? How did you over come it? How long did it take you figure it out and get back on track? What are the lasting effects you still experience?
From age 19, with an unexpected 'transmission' announcing God as actual and not merely imaginary, through to roughly age 25, I went through a series of fairly dramatic, intense, experiences of a mystical, numinous, religious and sometimes psychic nature, generated largely from an intense focus in Baha'i practice (prayer and reading the writings morning and evening, participation in community life, etc). At times these experiences were so intense as to be traumatising, though I didn't really get that at the time. For example I couldn't say the 95 Allah'u'Abha's for some numbers of years because it would retrigger trauma states (origins of these in my childhood), that I wasn't able to regulate or process. I've learned when practice, even in accord with the laws, is out of balance with spirit, and learned how to find a rhythm true to myself, to be able to place certain things (beliefs, practices, and so on) into kinds of abeyance while other areas of self were worked with to bring about healing and the required growth. I've had to undo Baha'i psychology in my own mind to do this at times.
These states continue, though it's all generally quieter and more integrated now, more spread out in time, lots of periods of not much going on and consolidation taking place. Communion is usually every day, but the density of embodiment masks this often.
To get through the destablisation of exposure to heightened states, and the non-self and unitive regions of the Valleys and Cities, I've had to do a lot of difficult confrontational somatic and talk therapy, to learn how to ground and contain intensities of feeling and raw sensation, to grow basics (literally in terms of developmental stages and neuronal connections), to mend and rebuild 'foundations' of personality and functional agency. With that the subtle and the spiritual as entered into earlier has become more embodied, stable and deepened. What continues as a 'lasting effect' is the writings are active as a living force inside my body, communion is a felt cognition, and God is never far, only a thought or breath or subtle attunement of attention away.
None of this makes the struggle and difficulties of life any less, only there is another quality added, a depth and transparency apparent.; I live with a sense of doubleness or tripleness; 'I' and soul as quite distinct entities and processes, or 'I', soul and God, as subtle distinctions in awareness and focus. At some end of this process of harmonising and linking, there is a oneness (that has already been shown, in the earlier glimpses and states). And then what, I don't know. Everyday is like a leaping off the edge of self into the unknown and the uncertain. I've also learned, painfully, slowly, how to embrace and swim in this, swim and not drown. When I was younger I just drowned, drenched in God, but without a framework of understanding, nor supportive and understanding references and validation in community life, it quickly turns into drowning.
Things are better now and make more sense. But individuation and growth was painful and long; I had to give up a lot of things around identity and finding comfort in things of social acceptance and familiarity to find my own way into the nakedness of self in God. I have not found many walking this path in my small worlds, save a very few.