This article presents a theoretical framework that outlines the process whereby mentalhealth practitioners become "wounded healers" through interactions in their work and training environments. Critical incident constructs are defined and explored. A framework for evaluating incidents is offered, and authority responses to a critical incident arediscussed. Remen, May, Young, and Berland (1985) introduced the concept of the polarized relationship that frequently exists in Western culture between wounds and healing. They noted that healers are expected to be whole and well, without wounds. This dichotomous view may in turn be contrasted with Shamanism, which involves healing others by working with good and evil spirits. In Shamanism, woundedness is linked to knowledge: "Rather than concealing their wounds, shamanic healers often display them as marks of the authenticity of their skills" (Remen et al., 1985, p. 84). In Shamanism, then, the power of healing lies in the bridging of the two worlds: wellness and illness. This view of healers seems applicable to the therapeutic relationship, one in which the counselor is expected to be immune to psychological, spiritual, and emotional vulnerabilities. The introduction to Maeder's (1989)article on wounded healers captured this dichotomy: "The helping professions, notably psychotherapy and the ministry, appear to attract more than their share of the emotionally unstable wounded healers" (p. 37). Witmer and Young (1996) stated that students with serious problems are often drawn to the profession of counseling. Research by Hinson and Swanson (1993)showed that although counselors promote introspection and self-care in their clients, rarely do they look at their own history of emotional pain. In addition, obtaining treatment might mean that they find a flaw that will inhibit their