Transpersonal psychology,physical health,and mental health: Theory,research, and practice

Abstract

Throughout its existence, transpersonal psychology has held a strong interest in exploring the implications of consciousness and spirituality for health, both physical and mental. This article provides a brief overview of the theoretical, empirical, and clinical contributions of transpersonal psychology to the understanding and facilitation of human health and well‐being. It also critiques the methodological basis of some of these contributions, concluding that transpersonal psychological studies of the relationship between spirituality and health are still in their infancy and that practitioners interested in using approaches based on these findings need to exercise caution as well as excitement about the interesting developments unfolding at an ever increasing rate.     

An overview of transpersonal psychology

Abstract

An overview of transpersonal psychology is provided with specific focus on a number of its central themes (nonduality, intrinsic health, self‐transcendence, and inclusivity) and practices (meditation, ritual, and inquiry). The relationship of transpersonal psychology to both mainstream psychology and spiritual wisdom traditions is discussed. The field's implications for diversity issues, research, and service applications are also considered.     

Journal review: Methods: A Journal for human science

Abstract

A model of transpersonal human development is described. This model links higher levels of later development back to earlier levels by a spiral movement. By such a developmental shift, a restorative return can lead beyond ego development toward a goal of transpersonal, whole psyche integration.     

The Phenomenology of erwin Straus: An overview and appraisal of its relevance for human studies

Abstract

The purpose of this paper is to discuss the veridicality of nonconventional cognitions as they pertain to transpersonal psychological inquiry. It is argued that the validation and efficacy of transpersonal constructs are dependent upon the manner by which they are theoretically and empirically supported, namely, accurately conceptualized and operationalized, and not metaphysicalized. Salient impediments germane to the study of transpersonal phenomena are also reviewed with the concomitant assumption that their ontological and epistemological status should be consistent with objective, nomothetic, empiricism. In response to this scientific appropriation, one measurement instrument is discussed, the Self‐Expansiveness Level Form (SELF; Friedman, 1981; 1983), which is both reliable and valid in measuring transpersonal‐like phenomenon. Taking into consideration these notions, this paper closes with a discussion on the implications of this measurement scale to the field of transpersonal psychology as well as to conventional psychological research and clinical applications.     

Transpersonalism: Ego Meets Soul

Over the last few decades, the transpersonal approach has emerged from mainstream psychology to address the effects of spirituality and consciousness on personal transformation and health and to explore the optimal levels of human functioning. Despite its increasing popularity, many mental health professionals lack basic knowledge of the transpersonal approach. This article provides an introduction to and overview of the historical development, scientific basis, philosophical stance, theoretical principles, and clinical methods of transpersonal psychology.     

Jungian Analysts and African Diviners: An Exploration of the Archetype of the Self

This paper compares Jungian psychology and African indigenous healing practices through a theoretical review. It argues that while both practices express the shamanic archetype and facilitate the universal instinct towards wholeness, the expression of this differs. In Jungian psychology the archetype of the Self is projected onto the individual and the goal is a dialogue along the ego-Self axis, the patient ultimately coming to locate the shamanic archetype within his or her individual psyche. The working of the Self brings together the opposites of the psyche into individual consciousness. In indigenous healing practices, in keeping with the African worldview, the Self is projected onto the collective body, the ancestors as an extension of the living group, and the goal of healing is the restoration of wholeness through reintegration with the collective body. The implication is that good and evil are not brought together in the ancestors as a symbol of the Self, and evil is thus located outside the collective consciousness.     

Whitehead and Wilber: Contrasts in theory

Abstract

The question of how to interpret the ideas and evidence from the transpersonal realm has been a challenge to western psychology since its inception. This article illustrates how process philosophy, as developed by Alfred North Whitehead, can serve as a theoretical foundation for transpersonal psychology. Making it especially qualified for this role are process philosophy's unique approach to the nature of experience, its openness to spiritual matters, and its ability to offer a single framework of thought capable of integrating these issues with the concerns of the scientific and academic communities as well as our experience of everyday life. Following the introduction of some of Whitehead's basic ideas that illustrate this philosophy's relevance to psychological and transpersonal metatheory, aspects of Ken Wilber's new work are examined and criticized from a Whiteheadian perspective.     

维尔伯超个人心理学理论的海德格尔哲学特征

为了深入了解维尔伯超个人心理学及其理论渊源,本文将维尔伯超个人心理学理论中的＂宇宙意识＂、＂沉思＂和＂道德指南针＂与海德格尔哲学中的＂此在＂、＂去蔽＂和＂思＂进行比较,结果发现,三者之间具有明显的相似性,同时又有所区别。相似性充分表明维尔伯超个人心理学理论在本体论、认识论和伦理观三个方面具有明显的海德格尔哲学特征;不同之处说明,维尔伯对海德格尔哲学思想进行了心理学改造和发展。     

Integral approach to South African psychology with special reference to indigenous knowledge

In order to redress imbalances in South African psychological service provision, honor indigenous, transpersonal, community based perspectives, and introduce fresh insights and direction, this article presents an integral approach to psychology in South Africa. Areas highlighted for future research and praxis include integral and transpersonal psychology; spirituality; consciousness; especially moral consciousness, ancestral consciousness and reverence; indigenous knowledge systems, particularly indigenous healing; harmonisation of old and new, African, Eastern and Western forms of psychology; well-being and community development through health promotion practices and multicultural counselling.     

Transpersonal Psychology: Defining the Past,Divining the Future

Retrospective analysis of definitions published over some 35 years suggests the major subject areas of the field can be summed up in three themes: beyond-ego psychology, integrative/holistic psychology, and psychology of transformation. Theme frequency analysis reveals that early emphasis on alternative states of consciousness has moderated into a broader approach to human transcendence, wholeness, and transformation. This expanded definition of transpersonal psychology suggests the field has much in common with integral psychology. As a comprehensive, historically based content summary, this tripartite definition contributes a small but vital piece to the foundation of a transpersonal vision that is spreading across the globe. While transpersonal psychology still needs to embody the inclusiveness and diversity that it represents, its vision is one of great relevance to the contemporary human condition.     

A response to Nordstrom and pilgrim's critique of Alan watts’ mysticism

Abstract

Experiencing the sacred is a paradigmatic spiritual phenomenon, revered across diverse eras and cultures. This empirical research is a human scientific inquiry into the sacred in everyday life. In‐depth interviews are interpreted via a rigorous phenomenological method. A dialogue involving transpersonal psychology, existential phenomenology, psychoanalysis, and the world's spiritual traditions is presented, including an appreciation and critique of Freud's interpretation of religion. Revelation and awareness of an essential, interpermeating communion between self and world constitutes the core of experiencing the sacred. This involves a metamorphosis from an egoic to transpersonal self‐sense and way of being.     

Implications of modern consciousness research for psychology: Holotropic experiences and their healing and heuristic potential

Abstract

This paper focuses on an important subcategory of non‐ordinary states of consciousness that the author calls “holotropic” ("moving toward wholeness"). In all pre‐industrial cultures, these states have been held in high esteem as vehicles for ritual and spiritual life. They have played a crucial role in shamanism, rites of passage, the ancient mysteries of death and rebirth, Eastern spiritual practices, and the mystical traditions of the world. They have also been widely used for diagnosing and healing various disorders, for cultivation of intuition and extrasensory perception, as a source of artistic inspiration, and for various practical purposes. In the Western industrial civilization, holotropic states have been pathologized and their value denied; the means and contexts for inducing them have been discarded and some of them even outlawed. Modern consciousness research and experiential psychotherapies have rediscovered the healing and transformative potential of these states. They have also revealed their value for obtaining revolutionary insights into the human psyche and the nature of reality. The author suggests that re‐evaluation of the ontological status of holotropic experiences would have revolutionary implications for our understanding of consciousness, of the dimensions of the human psyche, of emotional and psychosomatic disorders, and of spirituality. It would also open radically new perspectives for psychotherapy and self‐exploration.     

从跨文化心理学到文化建构主义心理学——心理学中文化意识的衍变

心理学中的文化意识在跨文化心理学、文化心理学、文化建构主义心理学中经历了3次重大衍变。跨文化心理学视文化为心理规律的干扰因素,认为理论研究应力求“去文化”;文化心理学认为心理是文化的“投射”,寻求理论的“文化敏感”;文化建构主义心理学则认为心理与文化是相互灌注、相互建构的关系,因而更加关注“心理”、“意义”与“现实”的双向建构过程。本文详细分析了上述几种不同的文化意识形态的主要特点,并结合历史背景,对其各自的意义、问题做了简要讨论。     

Trauma and daimonic reality in Ferenczi's later work

Jung and Ferenczi made independent discoveries of an 'archaic' (Jung) or 'primordial' (Ferenczi) layer of the psyche that shone through the 'basic fault' in the psyche opened by childhood trauma. This paper explores those parallels through an extended vignette of Ferenczi's work with Elizabeth Severn, known as 'R. N.' in the Clinical Diary. A remarkable inner object known as 'Orpha' appeared in the patient's trauma experience and saved a seed of personality from total annihilation. Ferenczi's speculation about this 'daimonic' object is cited along with his discussion of a transpersonal immaterial reality that Orpha makes visible, and that links the patient's ego-experience with a spiritual/material unity not ordinarily available to consciousness.     

Self as the feminine principle

In analytical psychology, ego is associated with consciousness and the masculine principle. Although die feminine principle generally characterizes the unconscious, it was not assigned a psychic structure equivalent to the ego. This paper proposes a model of the psyche where self and ego are the major modes of psychic experience. The self as the 'being' mode represents the feminine principle and functions according to primary process; the ego represents 'doing', the masculine principle and secondary process. Feminine and masculine principles are considered to be of equal significance in both men and women and are not limited to gender.
Jung's concept of the self is related to the Hindu metaphysical concepts of Atman and Brahman, whose source was the older Aryan nature-oriented, pagan religion. The prominence of self in analytical psychology and its predominantly 'feminine' symbolism can be understood as Jung's reaction to the psychoanalytic emphasis on ego and to Freud's 'patriarchal' orientation. In Kabbalah, a similar development took place when the feminine principle of the Shekinah emerged in a central, redemptive role, as a mythic compensation to the overtly patriarchal Judaic religion.
In the proposed model of the psyche neither ego nor self represents the psychic totality. The interplay of both psychic modes/principles constitutes the psyche and the individuation process.     

Bridging the gaps: Weaving multicultural and humanistic perspectives into transpersonal education

Abstract

The purpose of this article is to explore the interface of multicultural and humanistic values in the teaching of spirituality and the transpersonal in graduate counseling courses. We share our experiences in curriculum development and encounters with Western psychology from an Eastern (Vedic) worldview. Themes of ethnocentrism and separations (by professional specialty) are addressed. We conclude with recommendations that will enhance “bridge‐building” between these specialties and promote further dialogue and interdisciplinary collaboration.     

Engaging the anomalous: reflections from the anthropology of the paranormal

Abstract

This review article looks at some of the parallels between the contents of this special issue on the paranormal and insights from the anthropology of religion, the anthropology of consciousness, transpersonal anthropology and the anthropology of the paranormal. The paper introduces the history of anthropology’s engagement with the paranormal, from the early evolutionist perspectives of anthropology’s pioneers to the most recent experiential approaches of the anthropology of consciousness. The paper concludes by highlighting the potential benefits of a cross-pollination of psychotherapeutic and anthropological research on the paranormal.     

Individual growth in the family

While interviewing David Bohm recently, our editor espied a paper Bohm had written on the nature of consciousness and the self. Although Dr. Bohm did not feel it was ready for publication, it is already a fascinating document for anyone familiar with C. G. Jung's views in this area. Beginning with ordinary common sense ideas about “the notion of self-consciousness” Bohm rapidly progresses to a conception of consciousness and what has been called the “Self” as the quintessence of human existence.

This working paper is an initial questioning exploration of the difficulties we all experience in comprehending the basic issues of transpersonal psychology. Read in this spirit, this paper-in-progress provides interesting insights into the mind of a brilliant theoretical physicist making a fresh approach to the perennial, paradoxical problems of consciousness reflecting upon itself.     

Integrating Spirituality and Domestic Violence Treatment

Summary

This article provides a brief reflection on how the Change of Seasons treatment model developed and the reasons for its success with Aboriginal men. Parallels between Aboriginal perspectives, or worldviews, and Ken Wilber's transpersonal psychology, Rupert Sheldrake's fields theory, and Peter Senge's systems thinking are also discussed. Practical rituals and ceremonies that have been successfully integrated into psychoeducational group counselling as practiced in the Change of Seasons model are explained. These musings are included to initiate further dialogue on holistic approaches to counselling and other community initiatives.     

Sacred illness: exploring transpersonal aspects in physical affliction and the role of the body in spiritual development

This paper investigates the occurrence of somatic involvement in spiritual development by exploring transpersonal dimensions of physical illness. Using semi-structured interviews and the qualitative method of heuristic inquiry, the transpersonal experiences of seven people with long-term health conditions are reported. Results expand on current literature by revealing that a spiritual perspective in illness can extend much beyond being a coping mechanism into profound experiences of self-transformation and healing, and by illustrating that the body can be intimately involved in the spiritual process. Participants considered the transpersonal dimension to be central to their experiences and as such understood their physical challenge as a state of potency wherein healing and embodiment of transpersonal influences were inextricably linked. Implications are that the body merits our acknowledgement as an integral part of a greater reality of being, and therefore needs to be fully included in the development of an embodied, holistic, and participatory spirituality.