The Spiritual Recovery Model occupies a contested and richly generative space within the depth-psychology corpus, positioned at the intersection of addiction treatment, transpersonal psychology, and the phenomenology of selfhood. Christina Grof advances the most structurally ambitious formulation, proposing a ‘wellness model’ over a ‘sickness model,’ wherein addiction is reframed as a condition of mistaken identity and recovery as a process of metaphysical rediscovery — ‘recovery is really rediscovery.’ Ingrid Mathieu complicates this optimism by mapping the shadow of the model itself: spiritual practice within recovery contexts is shown to function as a defense mechanism, a vehicle of spiritual bypass through which emotional development is arrested rather than advanced. Mathieu’s longitudinal interview data reveal that the spiritual program of Alcoholics Anonymous, while genuinely transformative for many, can inadvertently reinforce psychological dissociation when practitioners privilege spiritual solution over psychological integration. Quantitative researchers — notably Laudet, Benda, and Grim — approach the model empirically, testing how spirituality, religiousness, life meaning, and twelve-step affiliation mediate stress and predict quality of life in recovering populations. The central tension the corpus sustains is between spirituality as wholeness-restoring process and spirituality as defensive maneuver, a tension that neither the wellness nor the disease paradigm fully resolves. Dayton and Masters contribute complementary perspectives on soul-making, individuation, and the necessity of shadow-integration as correctives to idealized spiritual models of recovery.