What is transpersonal psychotherapy? A conceptual template

What is it that transforms an area of interest into a discipline? This question is critical in regard to the status of transpersonal psychology. There can be no doubting the level of general and popular interest in the integration of spiritual and/or mystical systems 1 with psychology which transpersonal psychology promotes. However, the extent to which transpersonal psychology sits easily amongst other academic disciplines, or indeed within the broad church of psychology, is far from clear. From Wikipedia we learn that ―An academic discipline, or field of study, is a branch of knowledge that is taught and researched at the college or university level.‖ 2 The area of knowledge that interests me as a transpersonal psychologist concerns the nature of consciousness and the mind specifically in relation to the transformative potential of attaining enriched, or more fulfilling, states of being. The term ‗transpersonal' applies as a consequence of such states entailing going beyond the mundane aspect of personality. I recognise that there is much in the foregoing that needs clarifying, but my major concern in this short article lies with the ways of advancing such knowledge—the issue of research, and how transpersonal psychology meets this criterion of being a discipline. After all, the primary connotation of the term ‗discipline' involves adhering to rules, and a fundamental question revolves around the extent to which transpersonal psychology adheres to the rules that govern research in psychology. The fact is that it is not the knowledge base that has led to transpersonal psychology having an uneasy relationship with mainstream academic psychology. 3 Indeed, many of the topics that would have been viewed as lying within the domain of transpersonal psychology in its formative period in the 1970s—altered states of consciousness, and the effects of meditation, including mindfulness, for example—have clearly entered the mainstream. But they have done so devoid of any ‗transpersonal' tag. Why should this term be problematic? In this article I identify three issues which have contributed to the questionable status of transpersonal psychology for many. My major purpose is not simply to identify these issues (nor to sweep them under the carpet, as some have done) but to extol them and point out why they make of transpersonal psychology not only a distinctive discipline but one which is vital for psychology as a whole.

International Journal of Psychotherapy, 2019

Transpersonal psychology represents the newest movement within the psychological field. It was born at the end of the sixties as a natural evolution of humanistic psychology, in the wake of trends that favored the development of human potential, with the aim to expand the area of interest and jurisdiction of psychology in order to include spiritual inner experiences, the whole spectrum of states of consciousness and the full realization of the Self. Quoting Charles Tart's definition Transpersonal psychology operates in favor of the realization of the Self and the awakening of the spiritual nature and most genuine human qualities in every individual. " Tart C.T. (1992 p. 18) In this article, I will emphasize the specificities of transpersonal psychology, which I believe offer enormous potential to psychological science, encouraging it to widen its field of application and methods – as Maslow hoped for. In doing so I will discuss both some of the weaknesses of transpersonal psychology, which expose it to criticism by mainstream psychology, and those ontological and epistemological aspects on which it is based. Critiques Before entering the debate on the scientificity of transpersonal psychology, I will try responding to the ostracism declared by science, which can be summarized in the following justification: Transpersonal psychology operates on metaphysical bases that cannot be verified or falsified through a procedure of measurement, objectively observable and replicable; therefore, it places itself outside the field of psychological science. Moreover, I will face some of the fierce criticism coming from various areas of the psychological field. Here are some critiques: Ø Welcoming Transpersonal Psychology into the field of scientific psychology might lead to the risk of validating its practices. (ESTP application to EAP, 2017-18) Ø Transpersonal Psychology's mysticism, deceive those people who hardly tolerate the existential philosophical view that the creation of life starts from a zero point and that death marks an end-point where everything is over: beginning and end. Full stop! (Schulthess P. 2017 p. 14) Ø To equate any western 'scientific' concepts with either shamanic intuition and/or the eternal mystical traditions of the high religious cultures (" philosophia perennis ") 3 alienates us from our present culture and also from our profession, as the argument is hardly rational and not externally verifiable. It is definitely not suitable as a referential framework for a being scientifically-recognized psychotherapy as some of the representatives of Transpersonal Psychotherapy claim. (Schulthess P. 2017 p. 16) Ø To me there seems to be a range of different modalities that have the same belief system / ideology. (EAP – 2017-18 p. 3)

2011

By and large, Americans believe in God and in various other religious and spiritual perspectives (Harper, 2005). Given that this is the case, the transpersonal (or spiritual) dimension, is, almost inevitably, part of a counselor‘s possible arena of concern. It is therefore important that all counselors have a working knowledge of a transpersonal orientation in counseling, simply to keep pace with their client‘s concerns. And the field of psychology itself has validated the importance of this, most notably by the inclusion in the 1994 Diagnostic and Statistical Manual of Mental Disorders of the category (v code) of Religious or Spiritual Problem (American Psychiatric Association, 1994). It seems clear from the research, that counselors do, in fact, share an interest in and concern for the transpersonal dimension in their clinical work (Carlson, Kirkpatrick, Hecker, & Killmer, 2002; Winston, 1990). What is also likely to be true is that counselors are not trained to work in that dimen...

Journal of Transpersonal Psychology, 2013

In this qualitative exploratory study the heuristic research method was used to define and explore spiritual resonance as applied to psychotherapy. Twelve exemplary psychotherapists were recruited: 6 engaged in a single interview and 6 engaged in a three-stage process of group and individual semi-structured interviews. Data from the interview transcripts were analyzed using qualitative content analysis. Results indicated that any subtle shifts in therapists' and clients' shared energy field may be perceived by therapists using intuitive tracking skills to sense resonance with clients to finer vibrations of expanded awareness. Spiritual resonance was further defined as vibrational patterns of greater cosmic wholeness experienced through soul awareness; inclusive of all other forms of resonance; not component based; and transmitted multidirectionally in the energy field between therapist, client, Divine source, and Earth. Client transformation ranged from symptom alleviation to profound emotional, physical, and spiritual development, changing their world view and perception of themselves. I am very grateful to all who have contributed to my personal, spiritual, and professional growth and development within which spiritual resonance has become a core component. As this article is based on my dissertation research, I would like to acknowledge my dissertation chairperson, Rosemarie Anderson. She had provided the opportunity for me to take a subject close to my heart into a more public arena through this research project. I am very grateful for the opportunity to have benefited from her outstanding qualities as a researcher, a teacher, and a role model. Judith Blackstone, my second committee member, had been instrumental in bridging Eastern and Western psychology into a psychotherapeutic model. Her efforts had set the groundwork for the recognition of concepts essential to my study and she supportively contributed to the expansion of my thinking about my process. Annette Deyhle, my third committee member, brought just the right balance into my committee with her background in the natural sciences and shamanic training. Her understanding of spiritual resonance through her work on the Global Coherence Initiative with the HeartMath Institute, added a scientific edge to the experiential nature of my study. I am grateful to my participants who were willing to articulate an experience that is beyond words, and to reveal themselves in the process. Their desire to be heard, to be understood, and to contribute to the field of transpersonal psychology was touching and heartfelt.

International Journal of Transpersonal Studies, 2007

2007

ABSTRACT: 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.

Religions

This paper focuses on the transpersonal Self as the psychological and spiritual healing factor in psychotherapy and addiction recovery, and illustrates the importance of bringing awareness of the Self and the energy of wholeness into focus with clients in the therapeutic process. The concept and experience of Self is explored through the psychospiritual therapeutic model of Internal Family Systems and through a spiritual lens of the nondual wisdom traditions derived from Advaita Vedanta and aspects of Kashmir Shaivism. Obstacles to the recognition of Self, approaches to facilitating this recognition, and the therapeutic benefits of knowing the essential Self are examined through the author’s personal experience with these models and their use in overcoming depression, anxiety, eating disorders and addiction. Psychotherapeutic interventions that support making contact with the Self are examined as well as the implications of Self-knowing on personal relationships, behavior and inner ...

2006

Review of the book Shadow, self, spirit: Essays in transpersonal psychology, PsycCRITIQUES-Contemporary Psychology: APA Review of Books, 51 (No. 7).

Examining transpersonal psychology via the lenses of feminist or cultural theory is not just a tribute to the theme of the conference "Revealing the Divine Feminine". In fact, it is a long overdue self-reflection. Feminism and cultural studies profoundly influence all disciplines of working with a person. Transpersonal remains the only kind of psychology hardly touched by these influences, as if by its very nature, its lofty subject matter is beyond the scope of egorelated relativities such as gender or ethnicity. Aspiring to legitimize experience beyond the ego, transpersonal psychology shaped its discourse as a superstructure, adding it to those of other sciences. This resulted in a strange summarized theoretical structure, where the top layer itself is an adaptation of a primarily Theravadin Buddhist view of consciousness added to the rest of the summary. This analytical summary is not a case of grounded theory building, nor is it rooted in the collection, analysis, and interpretation of experiential data. The analytic method at the core of transpersonal theory reminds me of the "idiotic infinity," which is the term that Hegel used for the unlimited accumulation of ideas of the same order. Ego-transcendence, added by simple

2013

Transpersonal psychology stands to benefit from simple definitions that can serve efforts to create a practical, durable, worldwide awareness of the field. Although it is perhaps the most developed academic discipline still aligned with the cultural forces that inspired the personal growth industry, the alternative health field, the popular spirituality movement, and the vision of ecological sustainability, transpersonal psychology has little name recognition within these circles. Further refinement of the field's identity might support a process of rebranding the field, so that it can serve as a more effective and recognized participant in the vast cultural momentum it has helped to precipitate. There are few disciplines in which the very nature and definition of the field of study are in question. Biology is the study of living organisms, while literature is the scholarly examination of written works deemed worthy of deeper consideration. In most cases, the name of the field provides an easily understood synopsis of its content area: economics, law, engineering, astrophysics. Even within psychology, subdisciplines are readily identifiable by their names: counseling psychology, military psychology, experimental psychology. Transpersonal psychology has not had the luxury of a readily understood name or area of study, and has struggled to define itself in clear and articulate ways. This situation has come about because the transpersonal project, of which transpersonal psychology is a part, is no simple undertaking, and no modest effort merely to add to psychology by including human spirituality. Rather, it is an ambitious effort to redefine ourselves as humans and the world as we know it. It is a project that sets out to understand the cosmos in ways that are not constrained by either the sometimes-heavy hand of religious tradition or the objectifying eye of science. Instead, the transpersonal approach seeks a new vision, one in which both human science and human spirituality can be honored. For this reason, any satisfying definition of the

Psychology is defined as "the branch of psychology that attempts to integrate the science of psychology with the insights of various spiritual disciplines, including the role of altered states, mystical experiences, contemplative practices, and ritual for self-transcendence" (Jonas: Mosby's Dictionary of Complementary and Alternative Medicine. (c) 2005, Elsevier). Although many people have had what could be called a life-changing spiritual experience, these moments of transcendence are, for the most part, ignored, misunderstood or dismissed as a pathological deviation from normal behavior. The delineation between the mind, body and spiritpsychology, medicine and religion-imply that each area of the human experience is a separate entity and should be dealt with as such. Clearly, such an non-holistic approach to human suffering is not only ineffective, it sets people up to deal with the symptoms of their dis-ease rather than the less obvious, but just as powerful, possible causes of their presenting issues. By diagnosing and treating symptoms without taking into account the whole picture, the entirety of people's experiences, real healing simply cannot happen. Transpersonal Psychology acknowledges the power of the mind to heal the body, the power of the body to affect the mind, and the intangible role spirituality plays in psychological integration. Michael Washburn said

The Wiley-Blackwell Handbook of Transpersonal Psychology, 2013

The content area of transpersonal psychology has undeniably been linked to the study of spirituality. Spirituality is explicitly contained within many definitions of transpersonal psychology. To address whether transpersonal psychology is really only spiritual psychology under another name, there first has to be clarification about the conceptual domain of spirituality as it is currently used in psychology. The acceptable use of the term spirituality within psychology is recent and still evolving, and because of these reasons the authors begin with distinguishing spirituality from religion. Transpersonal psychology allows a way to deal with a continuum of non-transcendent, yet still transpersonal, experiences that go beyond the individual and that can be scientifically studied, as well as provides a potential way to frame transcendent experiences related to what is seen as spiritual in many traditions.

The Corsini Encyclopedia of Psychology, 2010

This article describes a holistic and transpersonal approach to higher education and presents the graduate psychology programs and practices of the Institute of Transpersonal Psychology (ITP) as an illustrative example of this approach, given its 30þ year history. The article describes ITP's transpersonal and whole-person focus, its experiential learning emphases, its foundational principles and their implementations, a unique six-facet project for assessing students' transpersonal qualities and transformative changes, and the use of internal and external evidential indicators of its educational effectiveness. The article also addresses issues of transpersonal assessment and research and presents a variety of views of transformative change and spirituality that are relevant to transpersonal psychology. This discussion is useful to anyone wishing to understand how experiential and transpersonal principles and practices might be applied in higher education in order to more effectively foster and serve the full range of human capabilities and potentials-treated in terms of the ''More'' described by William James. continued growth, development, and transformation of the student.

2009

The article presents a critical analysis of transpersonal psychology in regard to the absence of a transpersonal clinical theory. It examines connections of transpersonal psychology with modernism and postmodernism, and affirms phenomenology as a paradigmatic force and the epistemological tool necessary for the development of the foundational clinical category of the transpersonal self. The latter is juxtaposed with the concept of the states of consciousness in its practical applicability for clinical work. Cultural constructionism and feminist theory are suggested among the perspectives that should inform the development of the transpersonal self as a clinical category. Self is viewed as an internally interrelated system, capable of transformation after egotranscendence and/or spiritual experience, as shown by phenomenological studies of the Prayer of the Heart. The article calls for the integration of those spiritual traditions positing the ontological validity of personhood, such as Sufism and Tantra, with transpersonal clinical theory.

2003

Over the past 35 years the published scholarly conversation about the nature of transpersonal psychology has continued as an ongoing and open-ended forum that reflects a continued vitality within the field. This article presents 41 contemporary viewpoints on transpersonal psychology, solicited from international scholars and new voices as well as from leading theorists and practitioners. These responses represent a sizeable spectrum of perspectives, and offer a framework around which the reader is invited to contemplate both foundational themes and shifting emphases within transpersonal psychology. The diversity of views is offered as a document to reflect the contemporary conversation about the field, as a stimulus for further dialogue and critical reflection, and as a support for innovative and emerging perspectives within transpersonal psychology. As interest in the field of transpersonal psychology continues to expand, it is critical to maintain an active exploration of principa...