Archetypes and Spirits: A Jungian Analysis of Puerto Rican Espiritismo

In this paper a comparison is made between Jung's approach to healing with a traditional healing system practised in Puerto Rico, called ‘Espiritismo’. Jungian psychology and ‘Espiritismo’ have several strong similarities in their conception of the therapeutic process, similarities which suggest that the healing process itself has generic properties which can be found in several therapeutic systems. In addition, by analysing Jung's development as a healer, it is possible to draw parallels between his development as a psychotherapist and the process of becoming a spiritist healer. In both healing systems, a transpersonal dimension is recognized as an integral element in the healing process. In ‘Espiritismo’, the suffering individual has to confront the spirit world; in analytical psychotherapy the patient has to confront the collective unconscious. This parallel was explicitly recognized by Jung in his autobiography when he compared the collective unconscious with the land of the dead. For Jung, knowledge of the figures of the unconscious enormously facilitates the individuation process; in ‘Espiritismo’ it is necessary to know the spirit world and to establish a relationship with the spirits. In Jungian psychology, healing is a process of ‘exorcizing’ some types of complexes or integrating others to consciousness. On the other hand, spiritist healers ‘exorcize’ ignorant spirits in order to heal a client or help him/her to identify spirit guides. In both systems, healing is essentially a process of establishing a dialogue with a transpersonal dimension (archetypes or spirits). Healing in ‘Espiritismo’ and Jungian psychology is a process of transcending the limited perspective of the ego (the ‘material world’) in order to experience a much broader reality (spiritual world or collective unconscious). Both systems emphasize the need to work with resources beyond the boundaries of the ego and to connect with forces that belong to a different reality.     

Spiritual Intelligence: Evolving Transpersonal Potential Toward Ecological Actualization For a Sustainable Future

The ecological crisis is confronting humanity with a need to recognize the interconnectedness of all life, and the Akashic Field as formulated by Ervin Laszlo (2004a) has identified how a universal information field connects humans to a greater transpersonal consciousness. The Akashic Field could provide humanity with a focus to deepen its understanding of a holistic view of life. The global crisis will confront human beings with the need to develop their transpersonal potential and spiritual intelligence, which has the potential to contribute to an ecological actualization of human beings’ relationship to the world, and the development of a sustainable future.     

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.     

LIFE AND MEANING

This paper addresses an apparent tension between a familiar claim about meaning in general, to the effect that the meaning of anything owes to its place, ultimately, within a ‘form of life’, and a claim, also familiar, about the meaning of human life itself, to the effect that this must be something ‘beyond the human’. How can life itself be meaningful if meaning is a matter of a relationship to life? After elaborating and briefly defending these two claims, two ways of amending and thereby reconciling them are considered and rejected. These ways involve either spiriting away the issue of life's meaning or encouraging unwelcome metaphysical views. The author then argues that, rather than remove the tension between the two claims, each should be viewed as expressing an aspect of a delicate metaphysical position. This position is distinguished from ones, like transcendental idealism and constructivism, with which it might be confused, and is then related to Daoist and Zen thought and to the later philosophy of Heidegger. Crucial to the position is the proposal that the ‘beyond the human’ which enables life to be meaningful is both ineffable and ‘intimate’ with life itself.     

How did the nineteenth-century notion of Buddhism arise? Two perspectives in parallel

Within the field, the ‘innovative’ study of Buddhism as a socio-historical phenomenon and the ‘traditional’ study of Buddhist texts and doctrine exist in an uneasy tension. In this paper this tension is ‘resolved’ by taking the story of the development of the nineteenth-century European view of and subsequent reactions to Buddhism configured particularly around the notion of ‘nirvana’ and showing in parallel, how through an Abhidharmic perspective it is a story of how an object comes to consciousness.     

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.     

The arc of the rope swing: humour,poetry, and spirituality in Charlotte’s Web by E. B. White

This essay analyzes the classic American children’s novel, Charlotte’s Web, by E.B. White, which tells of a sophisticated spider’s rescue of a piglet who is being prepared for slaughter. The ‘arc of the rope swing' refers to a rope swing enjoyed by children in the novel; it is also a metaphor for the way White holds opposing forces in tension. Most noteworthy is the tension between poetic language and humour in the novel; White uses both to convey a sense of ultimate goodness and trust-in-being. Poetic language sets a contemplative tone (‘poetic pauses’) and conveys spiritual themes, including delight, wonder at the beauty of the natural world, ‘divine discontent’ (yearning), memento mori, sorrow and hope. In contrast, White’s ‘gracious humour’ is fast-paced and entertaining; it keeps the novel from being too preachy or solemn. His humour includes 1) wordplay (including the juxtaposition of incongruous words and images; dramatic irony; and puns ), 2) comedic characters (Wilbur as lovable buffoon, Charlotte as incisive wisdom figure) and 3) satire (scorn for human gullibility, arrogance and poor treatment of animals). White sharply satirises human arrogance and demonstrates the value of humility (embodied in Charlotte and Wilbur). The article also contains brief summaries of Charlotte's Web and of White's biography, and it concludes with a substantial set of “talking points” for discussing the novel’s spiritual themes with children.     

Frege and propositional unity

This paper identifies a tension in Frege’s philosophy and offers a diagnosis of its origins. Frege’s Context Principle can be used to dissolve the problem of propositional unity. However, Frege’s official response to the problem does not invoke the Context Principle, but the distinction between ‘saturated’ and ‘unsaturated’ propositional constituents. I argue that such a response involves assumptions that clash with the Context Principle. I suggest, however, that this tension is not generated by deep-seated philosophical commitments, but by Frege’s occasional attempt to take a dubious shortcut in the justification of his conception of propositional structure.     

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.     

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.     

The myth of the collective unconscious

This essay challenges the most basic tenet of Jung’s analytical psychology, namely, the existence of the collective unconscious. Despite the fact that there are purported to be universal processes and ontological features of mind throughout all psychoanalytical schools of thought, Jung’s is unique in the history of psychoanalytic ideas for positing a supraordinate, autonomous transpersonal psyche that remains the source, ground, and wellspring from which all unconscious and conscious manifestations derive. This bold claim is analyzed through a close inspection of Jung’s texts that questions the philosophical justification for postulating a supernatural macroanthropos or reified collective mind. Pointing out the problems of agency and fallacies of hypostatization, it is not necessary to evoke a transpersonal cosmogony to explain how universality suffuses individual subjectivity within social collectives. Here we may conclude that the collective unconscious construct is a signifier for the common psychological dynamics and characteristics of shared humanity. In this sense, the myth of the collective unconscious is better understood as a metaphor for a higher abstraction or ideal principle ordained with numinous value.     

Awareness and authoring: the idea of self in mindfulness and narrative therapy

The author argues that relations between addicts and others are dominated by untruth. Lying is explored with regards to its origin in the primordial desire for love, while it is argued that the addict regards every question posed to them as a question about their lovability. The place of deception in Twelve-Step Fellowship movement is noted and it is also argued that the latter's notion of ‘rock bottom’ can be understood existentially as that place where truth cannot be denied. It is further argued that addiction itself is a form of untruth, which distorts or destroys the ambiguous lived tension of existence. This form of relating leads to the destruction of self-esteem, the development of shame and distrust and the breakdown of relationships. Truth is replaced by false narratives that are individualistic and alienating. Instead of ‘dwelling in truth’, the addict instrumentally alters their moods to suit their own needs. The addict escapes from this position by hitting ‘rock bottom’, accepting the process of truth and by opening up to the other. These notions are relayed through an exploration of phenomenological theorists and a grounded example.     

Spiritual emergency and counselling: An exploratory study

Growing up in a multicultural community in England brought me into close personal contact with the beliefs and perceptions about healing held by people of many different cultures. In many cases, no strong boundary was seen between physical, psychological and spiritual aspects of an illness, and experiences of hearing voices or seeing visions were accepted as normal everyday occurrences. During my training as a counsellor, I came into contact with the work of Stanislav Grof on the concept of spiritual emergency, which, together with the work of African and European authors who were exploring transpersonal aspects of psychology, provided a theoretical framework for researching how counsellors respond to clients wishing to explore experiences of spiritual crisis. This paper describes an exploratory study into the phenomenon of spiritual emergency within counselling. Questionnaires were distributed by post to people known to have been in counselling relationships, and interviews were conducted with three informants reporting different types of spiritual experience. All respondents who completed questionnaires reported having at least one of the ‘non‐ordinary’ experiences classified by Stanislav Grof as characteristics of a ‘spiritual emergency’. Several participants felt unable to explore this experience with their counsellors, some for fear of being labelled as mentally ill, while others found their counsellors helpful and sympathetic. Differences in dealing with spiritual phenomena were apparent between European and non‐European participants. These findings are discussed in relation to theory and practice.     

Developing a transpersonal approach to pastoral counselling

A key area of difficulty for those engaged in pastoral counselling often concerns the adequate integration of pastoral, psychological and spiritual concepts and resources. The roots of this tension can be identified within modernity between what can be known through objective observation and reason over what is known through subjective experience. Pastoral counselling, in general, represents an attempt to hold together both scientific and subjective accounts of human existence. Existing forms of Christian pastoral counselling will benefit, however, through a deeper use of spiritual resources drawing both on transpersonal psychology and the tradition of Christian mysticism.     

A Scientific Theory of the Development of Meditation in Practicing Individuals: Patañjali’s Yoga,Developmental Psychology,and Neurobiology

This article considers the psychology of meditation and other introverted forms of mystical development from a neo-Piagetian perspective, which has commonalities with biogenetic structuralist and neurotheological approaches. Evidence is found that lines of meditative development unfold through Patañjali’s stages at different rates in an echo of the unfolding of lines of cognitive development through Piaget’s stages at different rates. Similar factors predicting the degree of independence of development apply to both conventional cognitive and meditative contents. As the same brain and the same nervous system are involved in both cognitive developmental psychology and meditation there are likely to be commonalities between conventional psychological and transpersonal development. Neo-Piagetian transpersonal psychology predicts a variable landscape of spiritual development across traditions and individuals, in line with variability in the cultural learning environment.     

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.     

THE DEFENCE OF THE MYSTERIES OF THE TRINITY AND THE INCARNATION: AN EXAMPLE OF LEIBNIZ'S 'OTHER' REASON

In this paper I will discuss certain aspects of Leibniz's theory and practice of ‘soft reasoning’ as exemplified by his defence of two central mysteries of the Christian revelation: the Trinity and the Incarnation. By theory and practice of ‘soft’ or ‘broad’ reasoning, I mean the development of rational strategies which can successefully be applied to the many areas of human understanding which escape strict demonstration, that is, the ‘hard’ or ‘narrow’ reasoning typical of mathematical argumentation.¹ These strategies disclose an ‘other’ reason, i.e. a complementary set of arguments and methods developed by Leibniz in order to deal with crucial issues such as the ‘weighting’ of probabilities and truths of fact. I will argue that one of the most compelling examples of the importance and fertility of Leibniz's ‘other’ reason is provided by his solution to the problems posed by the unique epistemological status of theological mysteries.     

Embodying the psychological attitude: types of consciousness in the transformation of culture

It is time to reclaim C.G. Jung’s vision of psychology as the foundational science upon which all sciences and institutions would be based, and as the discipline, theory, and practice necessary for fostering humanity’s overall psychocultural development. Jung identified eight distinct ‘types’ of consciousness through which humankind engages its emerging psychological attitude. Jung’s view of psychological development as hingeing on the differentiation of function-attitudes provides the means for understanding not only ourselves and each other, but our society as well. This paper offers an example of such an analysis by focusing on the current conflict within American political culture. The goal is as lofty as it is necessary: the operationalization of Jung’s vision of psychology as the powerful influencer of human cultural evolution that it has the potential to be. The immediate goal is to instigate the first step toward this vision of Jung’s ‘complex psychology’ by stimulating conversations among Jungians about how they can foster that vision, leading them towards taking up roles as ‘citizen therapists’, actively involved in their communities in cultivating greater empathy and the withdrawal of projections in the interest of furthering ‘collective consciousness’.