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.     

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.     

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.     

Imaginal action: towards a Jungian conception of enactment,and an extraverted counterpart to active imagination

This theoretical paper considers the fashion in which Jung's psychology radically challenges modern assumptions concerning the nature of subjectivity. With an eye for the clinical implications of Jung's late work, the author introduces the idea of imaginal action. In order to explain what is meant by this, the paper begins by exploring how Jung's thinking demonstrates an underlying bias towards introversion. It is argued that while Jung's interest in synchronicity ultimately resulted in his developing a worldview that might address the introverted biases of his psychology, the clinical implications of this shift have not been sufficiently clarified. With reference to some short examples from experience, the author outlines a conception of relational synchronicity wherein the intrapsychic emerges non‐projectively within the interpersonal field itself. Comparing and contrasting these occurrences to the more introverted practice of active imagination, it is claimed that such a notion is implicit in Jung's work and is needed as a corrective to his emphasis on interiority. The author suggests that imaginal action might be conceived as a distinctly Jungian approach to the psychoanalytic notion of enactment. It is also shown how the idea outlined might find further support from recent developments in the field of transpersonal psychology.     

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.     

Via Kundalini: Psychosomatic excursions in transpersonal psychology

Abstract

A model of psychosomatic mysticism (PM) is proposed that reintroduces the body into transpersonal psychology. The argument for PM develops links between transpersonal psychology and neuroimmunology and includes scientific notions of the mind as embodied not just in the brain but more widely throughout the body, as well as the comparative analyses of perspectives on the body in various spiritual traditions. PM is used to examine how transpersonal psychology can integrate the body, thus meeting the goals of the clinician, the standards of the researcher, and the emerging needs of psychosomatic medicine. The core principles of PM are explicated, such as: 1) decentralized consciousness, 2) structural phenomenological correlations between the psyche and the body, 3) in‐depth understanding of energy as intentionality, and 4) the possibility of actualizing cosmic awareness in the individual psyche. Examples of the clinical use of psychospiritual practices of PM show practical applications of these principles. It is concluded that the studies of the embodied consciousness and subtle energies through PM can help to develop both transpersonal theory and applications.     

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.     

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.     

Harry stack sullivan: Opening the door for a transpersonal vision?

Abstract

As an apparently typical neo‐Freudian theorist, Harry Stack Sullivan may appear to have had little to offer to the development of transpersonal thought. Yet a closer examination of his work reveals several elements in his theorizing that (1) are surprising, given his intellectual heritage, and (2) allow for the extension of his theorizing in the direction of a transpersonal perspective. Sullivan's views on the nature and origin of anxiety, the inescapability of anxiety, empathy, and the need for sleep are examined with an eye toward parallels between his views and a transpersonal perspective. It is suggested that these elements of Sullivan's work provide a type of bridge between conventional and transpersonal perspectives on self and personality development.     

Psychoanalysis,violence and rage-type murder

Abstract

This paper presents and explores some ideas about the ways that children referred to a London borough learning support service, their teachers and school managers can be helped by a specialist teacher making use of her training as a psychodynamic counsellor and child psychotherapist. This paper is based on the premise that conditions necessary for feeling secure and establishing the capacity to think and learn by experience are based upon the infant's experience of a facilitating maternal environment coupled with the infant's ability to engage in this relationship. By extension, children need to feel safe enough in order to take advantage of the learning and social opportunities offered in the context of the school environment. The author draws upon psychoanalytic theories and developmental psychology as useful frameworks for understanding the continuing impact of infantile experience upon the learning process. The author also draws attention to the context of her work as an area support teacher, concluding that prevailing political demands for rapid change hinder the capacity of educational support services, schools and individual staff from mediating effectively the emotional demands of children trying to engage in the difficult task of learning.

One starts somewhere -where the learner is. And one starts whenever the student arrives to begin his career as a learner.     

Time Limited Treatment and C. G. Jung's Analytical Psychology

Abstract

The work of C. G. Jung has been largely neglected in recent discussions of time-limited psychotherapy. Notwithstanding this state of affairs, this paper argues that much is to be gained from familiarity with Jung's view on treatment. A brief overview of Jung's general system of psychology is presented, and contrasts are drawn to the work of Freud. Several distinctive characteristics of Jung's view of the clinical process are then identified, and a discussion of the course of treatment is provided with a brief reference to a case of Jung's and to the author's experience working with gay men.     

Dreamwork beyond psychoanalysis

Abstract

Dr. Montague Ullman's work with dream groups is the main subject of this paper. After detailing his method there follows an account of the author's experience in a dream workshop run by Dr. Ullman. The theoretical issues involved in this work are discussed, particularly the ideas of Trigant Burrow, an early American analyst who believed in species connectedness, and David Bohm's theory of implicate order. Dr. Ullman's intention to return to the healing process in dreams to ordinary people is connected with the author's paper “Thoughts on the Healing Process.” The implications for psychoanalysis of these holistic ideas are considered.     

The unconscious and consciousness of the memory: A contribution from neuroscience

Abstract

By integrating data from general psychology and perinatal clinical psychology with neuroscience and psychoanalysis, the author discusses the relations between memory and consciousness, the aim being a unitary definition of the concept of unconscious. Nobody has a brain that can be the same as any other person's: the biology of memory lies in neural networks that have been constructed in the brain of that specific person by their experience. From the fetal stage, each brain progressively learns its own individual functions during its relational neuropsychic development. The author underlines how the continuous emotional biological work of the brain, together with a person's entire relational life, produces the construction of the whole functional and individual mindbrain. The whole construction is memory and this is unconscious; indeed it may be the true unconscious. From the continuous silent work of the mindbrain of a person, some forms of conscious level may emerge in his individual's subjectivity: some functioning of mindbrain makes what an individual person can consciously remember. The unconscious is only what appears in some form in an analyst's consciousness, at some specific moment in his relationship with a patient, and which the analyst translates into some form of his verbal interpretation.     

Cartesian Method and the Aristotelian-Scholastic Method

In book one of the Consolation of Philosophy, Boethius is portrayed as a man who suffers because he forgot philosophy. Scholars have underestimated the significance of this portrayal and considered it a literary device the goal of which is simply to introduce the discussion that follows. In this paper, I show that this view is mistaken since it overlooks that this portrayal of Boethius is the key for the understanding of the whole text. The philosophical therapy that constitutes the core of the ‘Consolation’ can in fact be properly evaluated only if we recognize the condition it is designed to cure. Through the portrayal of Boethius's forgetfulness, the ‘Consolation’ illustrates that it is the very nature of philosophical knowledge that makes it susceptible to being forgotten. Philosophical knowledge can (i) turn into misology, when it appears unable to solve certain problems, and (ii) be overrun by strong emotions. The therapy offered in the ‘Consolation’ is designed to make Boethius aware of the ‘fragility’ of philosophical knowledge and show him how to ‘strengthen’ it. He is taught how to more fully embody philosophy's precepts and that philosophy's inability to solve certain problems reveals not its failures but its limits.     

A Theistic Perspective on Ken Wilber's Transpersonal Psychology

Despite his disavowal of the 'transpersonalist' label, Ken Wilber remains the leading figure in the still evolving and ever-controversial field of transpersonal psychology. He has provided transpersonal psychology, seen by many in the academic community as a fringe discipline at best, with at least some degree of scholarly respect and philosophical and scientific legitimacy. Although Wilber's work has been the object of much criticism from fellow transpersonalists, little effort has been made to assess the value of his work from outside the transpersonalist community. This paper is an attempt to provide a 'non-transpersonalist' assessment. As a starting point, we will accept the reality, validity, and value of the transpersonal religious experiences that are the foundation of Wilber's work. However, in subjecting his thought to a philosophical and theological analysis, we suggest that his positions are seriously flawed. Specifically, we identify an ambiguous and inconsistent definition of 'God'; a flawed epistemology that privileges non-dualism without adequate justification; and faulty and selective use of textual sources to support his positions. Secondary issues include contradictory positions regarding the presence of a personal element in the divine nature, de-valuation of the individual self, and inadequate emphasis on the moral component of spiritual development.     

Philosophy as Therapy: Towards a Conceptual Model

Abstract

The idea of philosophy as a kind of therapy, though by no means standard, has been present in metaphilosophical reflection since antiquity. Diverse versions of it were also discussed and applied by more recent authors such as Wittgenstein, Hadot and Foucault. In order to develop an explicit, general and systematic model of therapeutic philosophy a relatively broad and well-structured account provided by Martha Nussbaum is subjected to analysis. The results obtained, subsequently, form a basis for a new model constructed around the set of notions intrinsically connected with any, philosophical, psychological, or medical, form of therapy. The conceptual framework of: disease and its symptoms, the health ideal, the process of treatment with its techniques, therapeutic theory, physician, patient, and the physician-patient relationship is constructed and investigated in the context of its possible metaphilosophical use. An illustrative application of this scheme to philosophical therapy developed by Stoicism is, then, discussed. Finally, the issue of the therapeutic metaphilosophy's scope as well as the problem of therapeutic philosophy's specificity and integrity are briefly indicated.     

Philosophical Diversity and Disagreement

Widespread and lasting consensus has not been philosophy's fate. Indeed, one of philosophy's most striking features is its ability to accommodate “not only different answers to philosophical questions” but also “total disagreement on what questions are philosophical” (Rorty 1995 , 58). It is therefore hardly surprising that philosophers' responses to this metaphilosophical predicament have been similarly varied. This article considers two recent diagnoses of philosophical diversity: Kornblith and Rescher (respectively) claim that taking philosophical disagreement seriously does not lead to metaphilosophical scepticism. The article argues that their confidence is misplaced in so far as both wrongly assume that ordinary, first‐order philosophical practice and second‐order metaphilosophical reflection are separate enterprises.     

Passion,Containment, and Commitment—Essential Elements of Groups Across the Lifespan in Bruce Springsteen’s Work

Abstract

The group, with its intensity, interaction, roles and dynamics, is an important unit of experience in everyday life, in psychotherapy groups, and in Bruce Springsteen’s music. This paper explores experiences of and ideas about real life groups throughout the lifecycle through Springsteen’s music, framed in concepts from a broad group literature including clinical psychology, social psychology, group psychotherapy, sociology, anthropology, and organizational psychology. The lifecycle includes adolescence and the role of the group to contain all its passions; the work world with its excitements and disillusionments; encounters with loss, and the holding power of the group; experiences of dissolution of the group, and possibilities for recommitment; and the passion and support of the group during celebrations. Themes of passion, containment, and commitment weave throughout the narrative.     

The Application of Self Psychology to Therapeutic Camps

Abstract

Camp programs provide children and adolescents with vital opportunities to grow and are recognized as effective social work interventions. Children and adolescents with learning disabilities (LD) are at risk to experience psychosocial difficulties, which may result in difficulty attending regular camps. Self psychology can increase our understanding of these children's camp experiences, because of its focus on the individual's subjectivity and interactions throughout the lifespan and in therapeutic relationships. This paper extends the application of self psychology to therapeutic summer camps with children who have learning disabilities, illustrated through examples. The paper concludes with practice principles.