Recollections of humanistic and transpersonalpsychology’s origin’s morph into the pros and cons of humanistic/transpersonal oriented schools developing APA accredited clinical programs. This discussion dovetails with the question will ATP ever become an APA division, raising an interesting alternative for those of us considering a career in counseling: becoming a spiritual coach. Enter the issue of psychedelic therapy and the Supreme Courts decision to allow ayahuasca as a sacrament by the Uniao Do Vegetal Church, and the importance (...) of why humanistic and transpersonalpsychology need to clearly map out the territories and sub-divisions of science and religion. Finally this conversation raises a concern, that Maslow’s call for a “trans-human” psychology sought to encourage creating what we now call ecopsychology. (shrink)
TranspersonalPsychology concerns the study of those states and processes in which people experience a deeper sense of who they are, or a greater sense of connectedness with others, with nature, or the spiritual dimension. Pioneered by respected researchers such as Jung, Maslow and Tart, it has nonetheless struggled to find recognition among mainstream scientists. Now that is starting to change. Dr. Michael Daniels teaches the subject as part of a broadly-based psychology curriculum, and this book brings (...) together the fruits of his studies over recent years. It will be of special value to students, and its accessible style will appeal also to all who are interested in the spiritual dimension of human experience. The book includes a detailed 38-page glossary of terms and detailed indexes. (shrink)
Prior research on the role of empirical research in transpersonalpsychology is updated, along with trends in gender diversity and geographical distribution of authorships. Data was compiled from a review of articles published in the two main journals of the field, The Journal of TranspersonalPsychology and the International Journal of Transpersonal Studies, over the first five decades of the field. Based on these records of the field's published work, it appears that empirical research has (...) played a small though gradually growing role in the literature, and that there has been substantive correction from early skews toward male authorship in North America. Despite this, gender imbalance remains somewhat greater in the transpersonal field than within the broader field of psychology. While there is continued growth of international authorship, it has not kept pace with growth in North American authorship. (shrink)
Parapsychology and transpersonalpsychology were founded independently and have evolved separately as two distinct movements, although there is considerable overlap in both their content and in the interests of a number of scholars who are active in both areas. Harris Friedman, Co-President of the Association of TranspersonalPsychology, and Dean Radin, President of the Parapsychological Association, engaged in an informal discussion on the salient commonalities and differences between the two movements, focusing on exploring ways that the (...) two could be brought into better alignment, such as including more transpersonal approaches within parapsychological studies and vice versa. Stanley Krippner, whose seminal work straddles both areas, chaired the panel, introducing and serving as a discussant for Friedman’s and Radin’s views, as well as in presenting his own views on the relationship between parapsychology and transpersonalpsychology. (shrink)
The present paper argues that neither the autophenomenological nor the heterophenomenological approach works in order to do justice to the reality of experiences, because neither approach escapes phenomenological scepticism. By regarding the potentials of neuroscience and transpersonalpsychology in addition to analysing the epistemology of experiencing, it is argued that an interdisciplinary-transpersonal psychological method is preferable that covers first- second- and third-person accounts. Furthermore, it is argued that, in order to make such an approach fruitful for interdisciplinary (...) research, a pragmatic view of reality that takes experiences seriously is needed. (shrink)
Anthony Freeman, in his stimulating and valuable article 'A Daniel Come to Judgment? Dennett and the Revisioning of Transpersonal Theory' in the last issue of this journal (Freeman, 2006), outlines the current state of transpersonalpsychology, noting theoretical problems, and speculating on how Dennett's heterophenomenology might help in understanding the transpersonal. The reader who is not well acquainted with transpersonalpsychology, however, may come away from this article with the feeling that the field is (...) rife with inherent contradictions and is making no progress. As one of the founders of transpersonalpsychology, I want to reassure JCS readers that the discipline is actually alive and well, and progress is being made (albeit much too slowly for my impatient nature and my feelings about the importance of the material!). (shrink)
This study, based upon empirical phenomenological research, explores an essential phenomenon of human existence: the interpermeating communion of self and world. In interpermeation, the supposed separation of self and world is transcended. The being, energy, life, and meaning of the world "flow into" one's self and become integrated as part of who one is; simultaneously, one's being, consciousness, awareness, and self "flow into" the world and become part of the world. Conscious of interpermeation, we tend to understand ourselves and reality (...) differently, and to be more aware and compassionate with others and the natural world: awareness of interpermeation generates love as love generates awareness of interpermeation. A hermeneutic dialogue is offered between existential phenomenology, transpersonalpsychology, and the world's spiritual traditions. (shrink)
Xenophilia, seen as a type of romanticism, is proposed as an explanation for the tendency within transpersonalpsychology to privilege so-called exotic religious and spiritual traditions, as opposed to the xenophobic tendency within mainstream Western psychology of religion and spirituality to privilege the Judeo-Christian tradition. Claims made in a recent article published in a major psychology journal that Buddhism does not rest on supernatural faith and is the most psychological spiritual tradition are challenged as examples of (...) this type of romanticism. Demographic trends showing conversion rates to Buddhism in the US are contrasted with conversion rates to Christianity in South Korea, also evidencing this tendency to embrace religious and spiritual traditions in accord with xenophilia. (shrink)
In the spirit of William James, we present a process view of human consciousness. Our approach, however, follows upon Charles Tart’s original systems theory analysis of states of consciousness, although it differs in its reliance on the modern sciences of complexity, especially dynamical systems theory and its emphasis on process and evolution. We argue that consciousness experience is constructive in the sense that it is the result of ongoing self-organizing and self-creating processes in the mind and body. These processes follow (...) a broad developmental agenda already described by psychologists such as Jean Piaget. Similar constructive transformations of consciousness appear to have occurred across the course of human history. In this sense, phylogeny indeed recapitulates ontogeny. Finally, modern developmental research suggests that the most advanced levels of human growth transform consciousness in the direction of increasing selflessness and spirituality, rather than simply toward greater intelligence. (shrink)
This brief position paper is stimulated from the continued need to define and redefine the area of transpersonalpsychology. Understandably, being able to articulate what ‘transpersonalpsychology’ is enables discussions within the wider academic and public community, yet all existing definitions are complex, conveying a number of inherent meanings in their definition, which in turn, can cloud others’ perceptions on the area.
Positive psychology has paved the way for newer and more informed ideas of living a meaningful, integrated and well-rounded quality of living. The current era of the pandemic has also moulded the ways in which individuals perceive their quality of life and how they want to integrate a holistic approach towards their well-being. The workplace settings have seen tremendous changes in terms of how employers, employees and the organisations at large function and operate. The pre-pandemic concept of success has (...) shifted its focus from hard work to developing grit among employees to increase the overall efficiency of the organisations. Grit has revolutionised the conventional standards of success, meaning in life and has impacted personal as well as occupational welfare. This integration of positive psychology and transpersonalpsychology has catalysed the purpose for the current study. To help organisations and individuals thrive in their professional endeavours at the workplace and to provide them with relevant psychological tools to enhance their occupational growth, the present study has been conducted empirically to investigate the antecedents and consequences of grit among 209 working professionals in India. The results of this study indicate that the transpersonal capital of metacognition, flow, optimism and empathy have a significant role to play in developing grit among the participants. The findings have implications for enhancing job satisfaction and job performance of participants. The current research also provides a framework to organisations towards designing interventions for improving efficiency at the workplace. (shrink)
The Higher Self is a concept introduced by Roberto Assagioli, the founder of psychosynthesis, into transpersonalpsychology. This notion is explained and linked up with the Western mystical tradition. Here, coming from antiquity and specifically from the neo-Platonic tradition, a similiar concept has been developed which became known as the spark of the soul, or summit of the mind. This history is sketched and the meaning of the term illustrated. During the middle ages it was developed into a (...)psychology of mysticism by Thomas Gallus, popularized by Bonaventure, and radicalized by the Carthusian writer Hugh of Balma. Spark of the soul signifies an "organ of the mystical experience." It is argued that the split introduced into history between outer and inner experience has lain dormant ever since the 13th century, with inner experience relegated to the private and mystical realm. By introducing this concept, transpersonalpsychology reconnects with this tradition and has to be aware of the legacy: to achieve the theoretical, and if possible scientific, integration of both types of experience by drawing on the experiential nature of this concept and fostering good research. (shrink)
The existential–phenomenological approach of the early Heidegger and Max Scheler to religion as an amplified empirical phenomenology of the human condition, combined with Heidegger’s specific derivation of his Daseins-analysis from the Christianity of Eckart, Paul, and Kierkegaard, is shown to be broadly congruent with the contemporary transpersonalpsychology of higher states of consciousness, largely based on Eastern meditative traditions. This descriptive transpersonalpsychology of a mystical core to all religions based on the direct experience of presence (...) or Being, as developed by Rudolf Otto and elaborated by Laski, Almaas, and others, is then applied to selected gospel narratives as a further step, past its beginnings in the early Heidegger and Rudolf Bultmann, toward a re-construction of specific numinous states in early Christianity. This derivation of facets of the numinous from their presumed doctrinal schematizations and/or amplifications places Christianity closer to the goals of the meditative traditions, and allows a more directly experiential understanding of doctrines of Christian redemption, loving compassion, and eternal life as amplifications of the phenomenology of the inner forms of ordinary here and now consciousness, within which they are already foreshadowed. (shrink)
A theory of the person which considers feeling. The book distinguishes feeling from emotion, and defines it as resonance with being, the capacity to be unified with what is present. It relates this to the theory and practice of a transpersonalpsychology and philosophy.
Anthony Freeman's article on transpersonalpsychology cited Jorge Ferrer's criticism that while the field claims to be non-dualistic or 'post-Cartesian' (no subject -object or mind-body split), it is nevertheless hopelessly dualistic. . .Freeman proposes a way of salvation for transpersonalpsychology by invoking Daniel Dennettapos;s concept of heterophenomenology, which is a third-person investigation of someone elseapos;s first-person experience (as reported). . .Freeman's proposal is a fine demonstration of lateral thinking, calling upon atheist Dennett in support of (...)transpersonal and religious inquiry. Unfortunately, it is a solution analogous to searching for lost keys under the lamppost where the light is better. (shrink)
This chapter focuses on exploring various models of spiritual development. It first addresses philosophical dilemmas underpinning the concept of spiritual development by questioning whether these can be addressed without metaphysical assumptions embedded in religious worldviews and thus understood in any consensual way across different historical and cultural contexts. Traditional models of spiritual development are then reviewed, drawing from indigenous, Eastern, and Western cultures. Integrative-philosophical and scientific models, including those from the psychology of religion, transpersonalpsychology, and neurobiology, (...) are then presented. The chapter concludes by noting the complexities involved in understanding spiritual development accompanied by suggestions on future directions for these models by highlighting their commonalities and differences and by providing some evaluative perspectives for thinking critically about them. (shrink)
The goal of an "integral psychology" is to honor and embrace every legitimate aspect of human consciousness under one roof. This book presents one of the first truly integrative models of consciousness, psychology, and therapy.
The Sufi tradition that arose within Islam describes a compelling and varied map of the self and its transformations. Over the span of a millennium of practice and discourse, Sufis have explored and detailed the stages of the journey of self-transformation towards their ultimate aim of union with the One. Their models of the spiritual journey and of the emergent transpersonal self, extensively contextualized in phenomenology, epistemology, theology and ontology, offer singular insights into a richly detailed holistic psychology (...) of self-realization and the making of the complete human. (shrink)