Dissertations / Theses on the topic 'Transpersonal psychology'

What do you get if you apply Ken Wilber’s theories of transpersonal psychological development within human consciousness to William Golding’s Lord of the Flies or Conrad’s Heart of Darkness, or Shakespeare’s Hamlet? Can they provide a clear interpretative tool in order to uncover the intentional or unintentional aspects of consciousness development contained within them? Do these literary texts reveal a coherent quest for knowledge of human consciousness, the nature of good and evil, and the ineffable question of spirit? Is there a case for presenting a transpersonal perspective of literature in order to expound the theories of this psychological discipline? Can literary texts provide materials that are unique to that art form and can be explicated by knowledge of transpersonal psychology? Is there an evolutionary motion, which is not necessarily historically chronological but nonetheless displays a developmental map of human consciousness across literary works? In other words, can we see a hierarchical framework along the lines of consciousness development as proposed by Ken Wilber, that suggests a movement up the evolutionary ladder of consciousness from Lord of the Flies to Hamlet and beyond? Can we counter oppose Lord of the Flies and Hamlet, suggesting that the first is a fable of regression to transpersonal evil within a cultural community and the second sees Hamlet attempt to avoid this path in order to move toward the transcendence of ego and self, within the individual? If this is so then we should be able to plot both paths relative to the models of development traced in Wilber’s theories and interpret the texts according to this framework. What is the relationship between transpersonal aspects of consciousness and literature? And what are the effects upon the cultural consciousness of human evolution that literature has had so much to inform? How do the literary works of individuals inform the cultural consciousness and transcend the age in which they are written? Equally we should be able to test the theories with the aid of some texts of literature – especially those works which are of, and about consciousness. What does this mean to the literary interpretation of these texts? How does it differ from other interpretations? What are the pitfalls and what disclaimers need to be put in place? Is the difference between the notion of a transpersonal evil and a transpersonal good simply a matter of individual moral choice?

Background: Relationship is core to academic and psychological psychotherapeutic practice supported and linked by research. The success of the working alliance and psychotherapeutic practice are dependent on the properties of the psychologist, client and the therapeutic relationship, where all facets of the therapeutic relationship including the transpersonal, are integrated to a pluralistic practice. The present research looked at the transpersonal in psychotherapeutic psychology: Psychologists’ perceptions and experiences of the transpersonal and transpersonal psychology in their therapeutic work, and of transpersonal psychotherapeutic teaching while in training. Methods: ‘Survey monkey’, an online data gathering tool, was used to collect data using a multiple sorting procedure (MSP) based on Kelly’s personal construct theory. MSP was a projective technique and allowed different conceptual styles to be researched. MSP results were analysed and visually illustrated using correspondence analysis; a multidimensional and descriptive graphical technique. Responses to semi-structured open-ended questions were analysed phenomenologically using Clarkson’s seven level model (2002a) and Braun and Clarke’s (2006) thematic analysis. Two phases of data gathering were conducted. The initial phase examined clinicians’ personal perceptions and experiences of the transpersonal, and their experiences of the transpersonal in training and in practice. The second phase, the ’validation of findings study’, gathered feedback and reflections from original participants on the findings of the original study. Results: Phase 1: 25 participants took part in the study. 70% of participants were interested in transpersonal psychology while 72% were familiar with it. 65% did not receive information on transpersonal psychology while in training as psychologists. Participants’ clinical experience varied between 0-25 years. This was reflected in responses which were influenced by different experiences of trainings at different times, whereby the transpersonal was omitted or included. Experiences of teaching received was both positive and negative. Different discourses and narratives, as well as different levels of awareness and acknowledgement of the transpersonal were identified. MSP accessed conscious and unconscious experiences and perceptions. Responses to the semi-structured open-ended questions included responses of a scientific, rational and normative narrative. Some viewed transpersonal psychology as not scientific, some identified the transpersonal as separate and unique, while others’ viewed both as integrated to clinical practice. A dichotomy and incompatibility of transpersonal psychology with psychology, and between science and the spiritual was presented by some participants. Phase 2: Validation of findings study: The validation of findings study reinforced findings relating to the identified themes in the original study, and supported an Emerging Theoretical Model of Transpersonal Perceptions, Experience, Practice and Education (henceforward referred to as the emerging theoretical model) as part of a pluralistic approach. Here the interconnected transpersonal themes of the personal experience, experience in training, and use in clinical practice are refined. Conclusions: Findings suggest participants’ personal experience of the transpersonal in training and in clinical practice influenced responses, awareness, experience and acknowledgement of the transpersonal evident in the results. Considering the functioning of each individual, and the mind/body relationship, especially across the lifespan, many theoretical approaches recognise the complex and important relationship involved in functioning which leads to psychological well-being. Perhaps because transpersonal psychology considers that which functions beyond the ego ,it does not comfortably fit into the rules of research and theory which apply within other fields of psychology. In relation to research, the expectations of scientific validity may not seem to be met by transpersonal psychology, as it does not adhere to a Newtonian/Cartesian approach to research in practice. It mainly takes the form of subjective experience using qualitative research methods and is based in human inquiry, which is also reliable and valid. Results indicate trainings in psychology should place more emphasis on incorporating transpersonal psychology in trainings as an essential facet of an integrated therapeutic relationship.

This dissertation used the exploratory single-case study method to address the research question of: How and to what extent has Uta Hoehne, a licensed psychologist, applied Alice Bailey's principles of esoteric psychology in a humanistic/transpersonalbased clinical practice?

Alice Bailey was an esotericist in the first half of the 20th century whose principles of esoteric thought resonate with many of the founding principles of humanistic/transpersonal psychology. Bailey wrote extensively about a type of psychology she called esoteric psychology (EP), which uses principles potentially applicable to clinical psychology. Uta Hoehne is a present-day licensed psychologist and skilled esotericist whose clinical practice has humanistic/transpersonal psychology roots.

She has applied EP techniques successfully in her clinical practice, originally as a supplement to conventional therapeutic techniques.

The research question was investigated using three data sources: 10 structured interviews with Hoehne; other Hoehne source data including published articles on her nonprofit Web site, approximately 200 unpublished documents, 60 hours of lecture recordings; and interviews with two of her senior students, also licensed psychologists.

The data involved general background information, the clinical use of esoteric psychology principles including what she called "higher psychic powers and energy," the esoteric perspective and protocol for multiple categories of DSM-IV-TR psychological disorders, and specific clinical tools with potential general application in humanistic/transpersonal psychology clinical practices. Also, the effectiveness of esoteric psychology techniques in others' clinical practices was addressed with two of Hoehne's students.

Content analysis yielded five principal categories that encompass esoteric psychology in general and Hoehne's specific clinical practices in particular. These categories concern esoteric psychology's perspective, orientation, understanding of disease, practices, and interface with humanistic/transpersonal psychology, and each contains further subthemes.

Hoehne's apparent success in therapeutic outcomes with application of Bailey's esoteric principles in a clinical practice with humanistic/transpersonal psychology roots demonstrates the appropriateness of further research into both the theory and practice of esoteric psychology and of consideration of a more general application in other humanistic/transpersonal psychology clinical practices. A clear resonance is revealed between these two approaches to psychology, and their areas of confluence and difference may work together to address the greater unfolding of human potential.

Little research has been conducted examining the use of dream interpretation in brief psychotherapy. This study examined the efficacy of transpersonal dream interpretation methods taught in a brief workshop. A mixed-method, control-group design was used. Participants included male and female Americans of European, Hispanic and Asian descent. The mean age of participants was 39.5 with most having some college education. Quantitative data was collected using the Outcome Measures 30 (OQ30), the State of Hope Scale (SHS), and the Gains from Dream Session Questionnaire (GDSQ). Qualitative data was collected through semi-structured interview questions and thematic analysis of participant dream journals. Repeated measures ANOVAs conducted on the OQ30 failed to demonstrate significant improvements within the dream work group compared to the control group. A paired sample t test failed to demonstrate measurable improvement within the dream work group compared to the control group. Participants noted some improvement in their responses to the GDSQ. The qualitative data collected indicated, based on subjective participant commentaries, that the dream work was considered useful by most of the workshop participants. Implications for further research are discussed.

This study examines the manifestations of the integration of somatic, transpersonal, and Western psychology in the context of actual psychotherapeutic process. Two main research questions were explored: “What are the characteristics of the integration of somatic, transpersonal, and Western psychotherapeutic processes?” and “Do the lived experiences of the participating therapists reveal an overarching theory that may describe the integration of somatic, transpersonal and Western psychology in the context of the process of psychotherapy?”. Data was collected from interviews with 8 licensed psychotherapists trained in somatic and transpersonal work who integrate these areas of expertise in their clinical work. The data was analyzed using a grounded theory (Charmaz, 2006) method, guided by principles of integral inquiry (Braud, 1998). The integration of these frameworks allowed the data to include applications of different research designs as well as participants’ alternative ways of knowing. This study resulted in a model that describes a possible integration of somatic, transpersonal, and Western psychotherapeutic processes as well as the characteristics of that integration. The model is based on four coexisting components. The first component describes two ways in which integration was identified: a mindful awareness of the multidimensional nature of inner experience, and therapeutic exploration of content relating to somatic, transpersonal, and Western psychologies. The second describes the therapist's personal and professional psycho–spiritual–somatic journey, as well as the attitude she holds toward the client. The third describes the process that allows integration to occur, and the fourth describes the outcomes of this work. These four components expand and deepen the existing literature on somatic, transpersonal, and Western psychotherapies, and are the foundation for a suggested working model concerning the actual practice of integrative psychotherapy.

Psychosynthesis is a transpersonal psychotherapy. It was founded by Dr Roberto Assagioli, an Italian psychiatrist who lived from 1888 to 1974. He was involved in some of the early psychodynamic activity early in the twentieth century, but split from Freud at about the same time as Jung. Psychosynthesis was developed between 1910 and the 1950s in Florence and Rome, but in the 1960s became more internationally known with centres opening round the world. This study is an investigation of the ideas lying behind psychosynthesis: these ideas spring partly from scientific study of the unconscious, but they also originate in the long mystical tradition of both the Eastern and the Western world. In tracing back these ideas to their sources, the nature of the knowledge underlying a modern spiritual, or transpersonal, psychotherapy is inevitably discussed. Roots of such a discipline lie in a split tradition within the Western world - psychology aspires to be scientific, religion or mystical knowledge is studied within the discipline of theology, and the two are very little related in our present conception of knowledge. Roberto Assagioli's framework is thus a 'synthesis' in several senses: in the attempt to relate the soul and theology to the personality and psychology: in the attempt to perceive personal developmental patterns as a microcosm of larger social and historical patterns: and in the particular characteristics of his therapy with the individual. The meaning of these syntheses is examined within the context of the knowledge on which he explicitly and implicitly drew. Psychosynthesis is a product of the twentieth century. It originated at the turn of the century when many new ideas were questioning the old certainties of nineteenth century thought. It began to flourish at the time in the 60s when once again criticism was being levelled at the direction of Western development. An examination of its origin and development throws light on many aspects of our present values.

Intelligence was defined by early psychometricians as capabilities that could be measured by standardized tests. This definition of intelligence is largely accepted to underlie academic achievement. More recent psychological theory posits a broader definition of human intelligence. The purpose of this study was to investigate the possibility that the historic definition of intelligence could be expanded to include transpersonal capabilities as features of intelligence which contribute to academic achievement. This study utilized a quantitative, descriptive, and correlational method to explore the possibility of relationships between intelligence, as traditionally measured by standardized tests in academic settings, and four other psychological constructs—multiple intelligences, spiritual intelligence, concept imagery, and empathy. By its nature this type of research is exploratory only and does not reveal causal relationships. One hundred ninety-five English-speaking college undergraduates, 18 to 25 years old, attending university in the United States, were recruited via SurveyMonkey Audience. Data were gathered via Survey Monkey using the following instruments: a demographic questionnaire, the Multiple Intelligence Survey (MIS); The Integrated Spiritual Intelligence Scale (ISIS); the Style of Processing Scale (SOP); and the Toronto Empathy Questionnaire (TEQ). It was hypothesized that higher standardized test scores and GPA would correlate positively with concept imagery (SOP), spiritual intelligence (ISIS), empathy (TEQ), logical-mathematical intelligence (MIS), and linguistic intelligence (MIS). Findings did not support the hypothesized relationships. However, an unpredicted negative correlation, between spiritual intelligence and the ACT and SAT standardized test scores, was found. Further analysis revealed that higher ISIS scores correlated with, and predicted, lower ACT/SAT scores. This research contributes to the limited literature available that investigates the relationship between spiritual intelligence, spiritual beliefs/participation, and academic achievement. Future research is recommended to replicate these findings, and to look for causal and/or directional explanations of the negative correlation between SI and ACT/SAT scores found in this study.

Attributes associated with mystical experience among Christians, Buddhists, Jews and Pagans are explored in psychometric data presented in this thesis. Two such attributes in particular, the personality trait of psychoticism and attitudes held towards mysticism, are given focal attention. Psychoticism, a trait at one time supposedly linked with vulnerability to psychosis, has been much assessed in previous research into religiosity- personality correlates, and a more recent emerging literature has assessed this trait in relationship to religious experience. However, as this thesis clarifies, good grounds exist for challenging the view that this is a homogeneous trait. Assessments of traits relating to distinct facets of psychoticism, specifically the three traits of agreeableness, conscientiousness and openness to experience, provided solid grounds for taking apparently significant positive correlations between mystical experience and psychoticism as evidence that the former is associated with creativity rather than psychosis. In each religious group studied, a significant positive correlation was found between attitudes to mysticism and mystical experience. However, this thesis also presents grounds for distinguishing these concepts. The possibility that psychoticism relates in different ways to these constructs, and the implications this has for the question of whether mysticism arises through social learning or reflects an innate tendency invariant across creed, are considered

Among the Xhosas, the healing sickness called intwaso is interptreted as a call by the ancestors to become a healer. Transpersonalists also see these initiatory illnesses as spiritual crises, while according to the widely accepted Western psychiatric view, illness is purely perceived in physical and psychological terms. A case study was conducted where a single participant who has undergone the process of ukuthwasa and is functioning as a traditional healer was interviewed. A series of interviews were done where information was gathered about significant experiences related to ukuthwasa process. Tapes were transcribed and a case narrative was written and interpreted using the traditional Xhosa beliefs, the western psychiatric and the transpersonal psychology perspectives. Strengths and weaknesses of each perspective were then examined.

Thesis (PhD)--Stellenbosch University, 2012.
ENGLISH ABSTRACT: The mother-daughter relationship and the feminine principle in the process of individuation are explored in this study. The mother-daughter relationship as the focus of the study is presented as the womb where the stories and experiences are in gestation. In presenting this research as a transpersonal exploration, the principles and practices of transpersonal psychology and transpersonal research are used as the lens through which the process of research is viewed. The study tells the stories of adolescent daughters and their menopausal mothers and their lives as girls and women in transitional life cycles. It also tells the stories of the author's mother and of herself, and offers their shared experiences of being daughters, and remembering that they are also the daughters of daughters, the mothers of whom have passed away a long time ago. The stories are presented in the mode of a narrative inquiry, becoming an exploration in itself. The author looks into the stories of what has been written by those who have mapped the territory of the transpersonal and narrative landscapes in psychology, education, research and psychotherapy. A research collage of the mother-daughter relationship, transitional life cycles, and also of aspects of the feminine and the process of individuation is created. Images of alchemy, archetypes, mythological figures and archetypal goddesses are added to allow this collage to become its own story. The study combines research methods used in transpersonal research and narrative inquiry. Data were gathered by making use of journal writing, mandala drawings, interviews, visual imagery and photographs, collage, writing letters, personal documentation, dreamwork, working with words and personal mythology. Transpersonal principles such as meditation, reflection, mandala drawings, intuitive listening and so forth were applied in working with the data. The researcher also used principles of narrative inquiry to assist in the process of processing the information and finding the stories. The research findings that emerged indicate that a mother and daughter can hold up a mirror to each other in order to see that there are experiences of abandonment and dependency in their relationship; another mother and daughter pair related to each other from a basis of limiting self-experience; and yet another mother and her daughter were seen to have a relationship that contains powerful potential for individuation through the process of growth and transformation. These findings may be relevant to the therapeutic and educational spheres of psychology, in training and in application. This research journey is an adventure that can be seen as symbolically walking the labyrinth, following the circular path towards the centre, and then back again, out into life. This journey is symbolic of the process of individuation as based on the mythology of the serpent Ouroboros that swallows its tail in order to become whole. The process of alchemy in psychology forms the container for this journey into wholeness. Like Theseus, beloved of Ariadne of antiquity, I took the golden thread in hand and stepped into the labyrinth. The journey could begin …
AFRIKAANSE OPSOMMING: Hierdie studie verken die moeder-dogter verhouding en die vroulike beginsel in die individuasieproses. Die moeder-dogterverhouding as die fokus van hierdie studie word voorgestel as 'n houer vir die bewaring van belangrike aspekte van die vroulike beginsel. Die modus van transpersoonlike sielkunde en navorsing is gebruik om as 'n lens te dien waardeur hierdie proses ondersoek is. Die narratiewe navorsingsmetode is gebruik om die stories te vertel wat in hierdie studie aangebied word. Hierdie stories gaan oor die navorsingsreis, die reis van dogter-wees en moeder-wees, die reis van vrou-wording en vrou-wees in die oorgangsfases van vroue se lewens. Dit behels stories van adolessensie en die menopouse. Daarnaas geplaas is die stories van my moeder, van myself, en van ons verhouding. In hierdie vertelling oor die moeder skryf ek dit as die dogter van 'n dogter wie se moeder lank reeds oorlede is. Ek onderneem 'n reis deur die landskap van die literatuur en neem daaruit stories van aspekte van vrou-wees, van die vroulike beginsel, asook van transpersoonlike sielkunde en transpersoonlike navorsing. Dit gaan ook oor die narratiewe wyse van ondersoek en die waarde van stories in narratiewe terapie word bespreek. Hierdie navorsingsreis is 'n speurtog; soos in 'n labirint is dit 'n sirkelvormige reis, wat die mitologiese slang, Ouroboros, wat sy eie stert insluk om heel te word weerspieël. Die labirinte van die mitologie en argetipiese vroubeelde en godinne stem tot nadenke oor die sielkundige ervaring van individuasie. In die nadenke is daar, soos met die alchemiste van weleer, 'n soeke die goud in die lood en die bevindinge wat die navorsingsreis oplewer, word bekendgemaak. In hierdie reis is gebruik gemaak van transpersoonlike en narratiewe navorsingsmetodes en beginsels om die inligting te verkry waarmee die stories vertel kon word. Hierdie metodes maak onder meer gebruik van joernaalskryf, mandalas teken, onderhoude, visuele beelde en foto's, collage, briewe, persoonlike dokumente, droomwerk, woorde en woordassosiasie en persoonlike mitologie. Transpersoonlike werkswyses soos meditasie, refleksie, intuitiewe luister, joernaal skrywe en so meer is gekombineer met narratiewe werkswyses om die inligting te verwerk en die stories te ontgin. Die navorsingsbevindinge dui op ervaringe van afhanklikheid en vrese van verlating; van 'n moeder en dogter wat gebuk gaan onder beperkende ervaringe van selfvertwyfeling en die implikasie wat dit het vir hulle vrou-wees; van 'n moeder en haar dogter wat die potensiaal vir die proses van individuasie in hulle verhoudinge met hul vroueliggame vind. Die implikasies van hierdie bevindinge mag moontlik van belang wees vir sielkundiges en opvoedkundiges wat hulle in hierdie sfere van hulpverlening bevind. Soos Theseus, beminde van Ariadne van ouds, het ek die goue draad ter hand geneem en daarmee die ingang van die labirint betree. Die reis moes begin …

This research recognized that being other was an experience we all endure at varying times. Rooting itself within post-colonial theories, this research sought to expand the understanding of this experience into the worlds of relational psychotherapy and the transpersonal. With a phenomenological epistemology, this research therefore utilized creative techniques such as visualizations, drawing, and sand tray work, to understand the unconscious experience of being other, and what the other is. It also explored the unconscious impact of othering, and why the other is drawn to the subject. This research also undertook a heuristic study recognizing that a connection to our own sense of otherness was a route towards psychological wholeness.

Psychoanalysis, behaviorism, and the humanistic movement have, in the latter years of the twentieth century, been joined by a fourth psychological force, Transpersonal psychology. This study utilized a Qualitative methodology, Social-Constructivist orientation, Case Study design, and Dual Narrative format to explore the feasibility of utilizing a transpersonal approach in a case of Dissociative Identity Disorder. Sub-units of the investigation were (a) the treatment of Dissociative Identity Disorder by traditional, psychoanalytic/medical model psychotherapy, (b) the functions of the altered states of consciousness within the client's personality system, (c) the functions of the Internal Self Helper in the integration of the client's fractured self, and (d) the theoretical orientation of the therapist and its impact upon the treatment process.

In this dissertation I discern what Carl Jung calls the mandala image of the ultimate archetype of unity underlying and structuring cosmos and psyche by pointing out parallels between his transpersonal psychology and Stanford physicist Leonard Susskind's string theory. Despite his atheistic, materialistically reductionist interpretation of it, I demonstrate how Susskind's string theory of holographic information conservation at the event horizons of black holes, and the cosmic horizon of the universe, corroborates the following four topics about which Jung wrote: (1) his near-death experience of the cosmic horizon after a heart attack in 1944; ( 2) his equation relating psychic energy to mass, "Psyche=highest intensity in the smallest space" (1997, 162), which I translate into the equation, Psyche=Singularity; (3) his theory that the mandala, a circle or sphere with a central point, is the symbolic image of the ultimate archetype of unity through the union of opposites, which structures both cosmos and psyche, and which rises spontaneously from the collective unconscious to compensate a conscious mind torn by irreconcilable demands (1989, 334-335, 396-397); and (4) his theory of synchronicity. I argue that Susskind's inside-out black hole model of our Big Bang universe forms a geometrically perfect mandala: a central Singularity encompassed by a two-dimensional sphere which serves as a universal memory bank. Moreover, in precise fulfillment of Jung's theory, Susskind used that mandala to reconcile the notoriously incommensurable paradigms of general relativity and quantum mechanics, providing in the process a mathematically plausible explanation for Jung's near-death experience of his past, present, and future life simultaneously at the cosmic horizon. Finally, Susskind's theory also provides a plausible cosmological model to explain Jung's theory of synchronicity--meaningful coincidences may be tied together by strings at the cosmic horizon, from which they radiate inward as the holographic "movie" of our three-dimensional world.

This thesis is grounded in the theoretical discourses of art therapy and transpersonal psychology. The focus is on a single session of claywork, where a sculpture was made and discussed, leading to an understanding of some of the sculptor's central psychological issues. The overall aim of the research was to examine different hermeneutic perspectives on art therapy with clay sculpture in terms of how well they open up and do justice to the experience of the sculptor and the nature of the overall process. Within this there are two particular goals: Firstly, to examine the extent to which the holographic paradigm in comparison to other perspectives, allows a deeper access to, and deeper understanding of, transpersonal themes and processes; and secondly, to examine the extent to which processes within claywork can be understood as ritual activities. The research was a phenomenological-hermeneutic case study. The session was reduced to a narrative synopsis, and then a hermeneutically grounded thematic analysis was carried out using the theory of Transpersonal Feminism (Knight, 1997) and Schema-Focused Cognitive Therapy (young, 1990, 1994). The principal conclusions reached were that the holographic paradigm does add to our understanding of the experiences (personal and transpersonal) of the claywork, often beyond the scope of other art therapy perspectives. The image of the shaman is used as a metaphor for understanding the process of healing described within the holographic paradigm. Within the healing process, ritual plays an important role in the meaningful therapeutic activity of art therapy. The claywork expresses that the transpersonal struggle with archetypal forces within the collective unconscious is reflected on a personal level through individual conflicts and dilemmas within the personal unconscious. Indeed, these difficulties are viewed on both levels as 'stepping stones' on the path of spiritual development described by Engler (1984) and Welwood (1986).

Thesis (MA (Psychology))--University of Stellenbosch, 2010.
ENGLISH ABSTRACT: The impact of transpersonal psychology techniques presented in Capacitar workshops as a prevention intervention for burnout amongst HIV/Aids coordinator teachers has not been studied to date in South Africa. This research project utilised a mixed-method approach in a pre-test and post-test quasi-experimental design. Educators from South Metro, who were HIV/Aids co-ordinators in their schools, were invited to attend six days in total of Capacitar workshops. Measures of their levels of stress and burnout were taken before and after the intervention. Thirty teachers volunteered to take part in the workshops and 27 completed the training. A control group (n=27) was chosen from a group of teachers in the Central and South Metros of the Western Cape, South Africa. The Capacitar workshops were presented by facilitators who had been trained and accredited by Dr Pat Cane, founder of Capacitar International, California, USA. The overall theoretical perspective adopted in the transformative approach was transpersonal psychology. While equal priority was given to both the quantitative and qualitative legs of the study, the quantitative data were gathered first. The Beck Anxiety Inventory (BAI) was used to measure anxiety and the Copenhagen Burnout Inventory (CBI) was used to measure three dimensions of burnout: personal, work and client burnout. The means of the intervention and control groups of teachers were found to be similar on the BAI and CBI prior to the intervention. After the workshops, there were significant reductions in anxiety, personal and work burnout in the post-test measures of the intervention group. There were also significant differences in personal and work burnout of teachers between the intervention and control groups. Although reduction in the levels of anxiety and client burnout (working with children) was evident in the intervention group, this was not significant. The control group showed no significant improvement on any measures and in some cases, levels of burnout increased. Qualitative data in the form of global analysis of focus group interviews provided insights into the experience of workshop delegates, and their teaching contexts. To cope with work and personal stressors, teachers turned to physical (n=29), mental (n=17) and spiritual activities (n=15), with many (n=19) using negative coping tools. Individual line sketches, a collage of outliers and mind maps, together with portraits of delegates, highlighted the context and experiences in the Capacitar workshops. As a result of exposure to transpersonal practices, HIV/Aids coordinator teachers were first able to start the process of healing themselves, and then turn to their families, learners and the community at large to share the tools offered. The qualitative data also yielded sixteen themes: Increased consciousness; personal empowerment; role empowerment as carers; emotional intelligence; mindfulness; heart coherence; processing traumatic pain; multiculturalism; self-acceptance; light heartedness; interconnectedness, sharing; forgiveness; holistic, right brain healing; changing brain patterns; mind-body-spirit integration and a return to wholeness. The results of this study showed both quantitatively and qualitatively that transpersonal psychological techniques mediated burnout amongst HIV/Aids coordinator teachers in Metro South, Western Cape Education Department, Mitchells Plain, Cape Town. Recommendations are made in the light of the findings and the limitations of the study.
AFRIKAANSE OPSOMMING: Die impak van transpersoonlike sielkundige tegnieke wat aangebied is in Capacitar werkswinkels, as „n voorkomings-intervensie rakende uitbranding op onderwysers wat as MIV/Vigs ko-ordineerders funksioneer, is nog nie voorheen in Suid-Afrika ondersoek nie. Hierdie navorsingsprojek het „n kwantitatiewe-kwalitatiewe benadering gebruik met ‟n vooren natoets kwasi-eksperimentele ontwerp. Opvoeders van die suidelike metropool/grootstad wat werk as MIV/Vigs ko-ordineerders in hulle skool, is uitgenooi om altesaam ses dae van die Capacitar werkswinkels by te woon. Die deelnemers se vlakke van stres en ooreising is voor en na die intervensie gemeet. Dertig onderwysers was gewillig om deel te neem aan die werkwinkels en sewe-en-twintig het die opleiding voltooi. „n Kontrole groep (n=27) is gekies vanuit „n groep onderwysers in die sentrale en suidelike metropool van die Wes-Kaap, Suid- Afrika. Die Capacitar werkswinkels is aangebied deur geakkrediteerde fasiliteerders wat opgelei is deur dr. Pat Cane, die stigter van Capacitar Internasionaal, California, VSA. Transpersoonlike sielkunde is die oorhoofse teoretiese perspektief wat gehandhaaf is in die transformatiewe benadering. Alhoewel gelyke prioriteit verleen is aan beide die kwantitatiewe en die kwalitatiewe komponente van die studie, is die kwantitatiewe data eerste ingesamel. Die “Beck Anxiety Inventory” (BAI) en die “Copenhagen Burnout Inventory” (CBI) is gebruik om die drie dimensies van uitbranding te bepaal: Persoonlike-, werk- en kliëntooreising. Daar is vasgestel dat die gemiddeldes van die intervensie en die kontrole groepe dieselfde is vir die BAI en die CBI meet-instrumente voordat die intervensie aangebied is. Betekenisvolle verskille is gevind met die na-toets vir die intervensie-groep, naamlik die vermindering van angs, persoonlike- en werks-ooreising. Daar is ook betekenisvolle verskille getoon in persoonlike en werksuitbranding tussen die intervensie en die kontrole groepe. Alhoewel nie betekenisvol nie, het daar „n duidelike vermindering in die vlakke van angs en kliënt-ooreising (werk met kinders), voorgekom in die intervensie-groep. Die kontrole groep het geen betekenisvolle verbetering getoon met betrekking tot enige van die meet-instrumente nie, en in sommige gevalle het die vlakke van uitbranding toegeneem. Kwalitatiewe data in die vorm van die globale analise van fokusgroep-onderhoude het insigte verskaf rakende die ervaring van die deelnemers, en hul kontekste van onderrig. Onderwysers het fisiese (n=29), intellektuele (“mental”) (n=17) en spirituele aktiwiteite (n=15) gebruik, om werk-en persoonlike stressors te hanteer en vele opvoeders het (n=19) negatiewe hanteringmeganismes gebruik. Individuele lyn-sketse, „n collage/plakskildery van uitlopers en geheue-kaarte, tesame met foto-weergawes van die deelnemers het die konteks en belewings van die Capacitar werkwinkels gekenmerk. As gevolg van die blootstelling aan die transpersoonlike gebruike was dit in die eerste plek vir die MIV/Vigs onderwysers moontlik om self innerlike genesing te ervaar, en ook om hul familie, die leerders en die gemeenskap te bemagtig met die aangebode toerusting. Sestien tema‟s is geïdentifiseer met die kwalitatiewe studie: Verhoogde bewustheid; persoonlike bemagtiging; rol-bemagtiging as deernisvolle persoon; emosionele intelligensie; gefokusde belewing (“mindfulness”); sin vir koherensie; die verwerking van traumatiese pyn; multi-kulturalisme; lighartigheid; onderlinge verbondenheid; mededeelsaamheid; vergewing; holistiese, regterbrein-genesing; veranderde breinpatrone; liggaam-siel-gees integrasie en die herstel van heelheid. Die resultate van beide die kwantitatiewe en kwalitatiewe benadering het getoon dat transpersoonlike sielkundige tegnieke uitbranding bekamp onder onderwysers wat as MIV/Vigs ko-ordineerders werk in die suidelike metropool, Wes-Kaap departement van onderwys, Mitchells Plain, Kaapstad. Aanbevelings word aangebied in die lig van die bevindings, asook die beperkings van die studie.

In our death denying culture (Becker, 1973; Kearney, 2000), reaching the end of life often entails a process that includes not only physical, but psychological, social, emotional and spiritual suffering. Unaddressed, these may leave patients and family members with related residual trauma surrounding death experiences. In an attempt to seek ways of alleviating such suffering, this study explores the use of symbolic and guided imagery with dying patients. Imagery work often taps into the wisdom of the unconscious mind (Naparstek, 1994), that seems to know what the patient needs in the moment. Despite the increasing use of guided imagery, there is a lack of literature investigating its use in end-of-life care.

A phenomenological research method is used to understand the patient's lived experiences and their meanings. In addition, a transpersonal research methodological approach was designed to include shared experiences that offer "additional ways of knowing." This second method provides information from the participant-researcher, as certain patients were unable to articulate their experience. Transpersonal research methods allow an extension beyond the usual limits of ego and personality, acknowledging a deeper soul connection, taking into consideration new scientific findings on nonlocality or "signal-less field of interconnected consciousness." This research indicates that the researcher's and patient's unconscious can collaborate for the benefit of the patient.

Findings from 12 hospice patient pilot and case studies were reported, showing the following results: 1. recognition of meaningful symbolic imagery as a comforting, value-based, way to express the end-of-life review; 2. deep relaxation, comfort, calming and connection with the deeper self or psyche; 3. acceptance of mortality; 4. release from physical symptoms and focus on physicality; and 5. connection with a transcendent or spiritual reality or experience.

The use of guided imagery with dying patients and families offers an additional method of depth psychological practice to address the various aspects of being or "wholeness." Presently, medicine is seeking to become more "person-oriented" rather than "disease-specific"; hence, imagery work is personal and meaningful. Additional research exploring the benefits possible from this approach for family members in an effort to add value to the shared dying experience of the family group in end-of-life care is indicated.

This study opens with an introduction to the transpersonal orientation, which Boucouvalas presents as a meta-framework of the transpersonal field that includes individual, group/societal, and planetary/cosmic domains. Three major theoretical perspectives of the field framed the study: the hierarchical stages of development, spiral path, and participatory. I offer a philosophical hermeneutic reading of the Qur'an to trace the development of human collective consciousness as a construct of the interaction between the autonomous and homonomous self at the individual, group, and cosmic levels on one plane of reality with the Divine on the other. This analysis, which utilizes Gadamer's conceptualization of philosophical hermeneutics as a research philosophy, concludes that this process of collective human development is comprised of three clearly distinct representations: familial, national, and cosmic/planetary. I articulate development and growth as a process of the expansion of collective consciousness. The cosmic/planetary human consciousness represents the ultimate reach of this expansion, for it assimilates the national and familial types while simultaneously transforming and transcending them within its reach. Based on the historical development of human consciousness in the Qur'an depicted in this study, I propose that human collective consciousness has reached the domains of cosmic consciousness, which began at the time of the Qur'an being read by Muhammad. However, individuals and groups may still operate within the limiting boundaries of national consciousness in the form of religious, ethnic, racial, and nation states. The Qur'an, and possibly other religious texts, should be understood within this expanded cosmic/planetary consciousness reach because they represent humanity's collective heritage. Moreover, those individuals operating within a strictly national consciousness should not be entrusted with explaining these texts to humanity at large or imposing their own limiting understanding on the world. I conclude by outlining some implications for adult education as a process, a program and a movement. I presented the possible contribution of a transpersonal adult learning theory based on this study's meta-framework as a comprehensive worldview to adult education and learning combining multiple dimensions of being, including the rational, affective, spiritual, imaginative, somatic, and sociocultural domains through relevant experiences of body-mind-spirit.
Ph. D.

A phenomenological-hermeneutic method of research was employed to determine the nature of the lived experiences of adults as they transformed past-life trauma into wholeness in this life and the associated meanings attached to these experiences. Upon completion of the analysis, five distinct parts and 16 themes emerged. The themes illuminate the significance of childhood developmental trauma on the developing ego; the resulting splits of self; and the impact and manifestations of rejection, neglect, isolation, and abandonment within all life stages. Also illustrated is the journey through the healing of past-life and current-life trauma and the embracement of the non-dual path. The findings of this study appear to indicate that past-life regression and the non-dual perspective are beneficial healing paradigms for individuals who have experienced physical, sexual, and emotional trauma during childhood development. Keywords: healing, past-life, past life, regression, non-duality, nonduality
x, 217 leaves ; 29 cm

The inquiry is a hermeneutic historical study of the historical factors in the life of Kazimierz Dabrowski which contributed to the shaping of his Theory of Positive Disintegration. Relatively little information has been written on the life and theory of Kazimierz Dabrowski. The researcher contends that knowledge of Dabrowski, the man, will aid in an understanding of his theory. The journey in which an individual "develops" to the level at which "the other" becomes a higher concern than the self, is the "stuff" of Kazimierz Dabrowski's Theory of Positive Disintegration. It is a paradoxical theory of human development, based on the premise that "good can follow from bad." Crisis and suffering act as the propellents into an internal as well as external battle with self and environment to move out of the "what is" and travel to the "what ought to be." Illuminated within this study, is how the life of Dabrowski demonstrates this moral and psychic struggle. Data collection for this qualitative study was accomplished over a four year period through a "deep" reading of the works of Dabrowski and a search for biographical material. The researcher was the first to utilize a ten volume file on Dabrowski housed in the National Archives of Ottawa in Canada which houses a plethora of Dabrowski's books and papers. The researcher, following a hermeneutic research approach, traveled to Poland to "walk in Dabrowski's footsteps." Within this journey, the researcher utilized the facilities of many archives in Poland - at libraries, and within prisons. Given the researcher's Polish heritage, a basic knowledge of the Polish language aided the researcher greatly in these endeavors. The journey served to deepen the researcher's understanding of Dabrowski, the man - his history and his country. Finally, the researcher interviewed several of Dabrowski's friends, co-authors, students and associates. This study serves as a baseline endeavor for additional research. The researcher's purpose was to aid in understanding Dabrowski - the man and his theory. The research journey was an attempt by the researcher to keep alive and renew interest in a theory of human development that is in danger of being forgotten.
Ph. D.

Sufism is a living mystical tradition with tools and a theoretical framework geared to facilitate the realization of one’s full potential. This thesis examines the nature of such a realization, which culminates in an experience of nondual Self-realization. Transpersonal psychology provided the conceptual framework for this study, as it attempts to document the role that altered states of consciousness play in facilitating health and wellbeing. This research also drew heavily from the methodology of phenomenological hermeneutics and transpersonal phenomenology, which supported the investigation into the lived experience of five Sufi practitioners. The guiding research question of this exploratory inquiry asks, What has been the lived experience of Sufi practitioners on their journey towards nondual Self-realization? The research findings consist of eight themes that emerged during the analysis of the textual data. The implications of these findings impact the health and counseling fields, as well as the environmental crisis.
viii, 253 leaves ; 29 cm

This longitudinal study addresses the interface between the emerging paradigm of Transpersonal Psychology, which recognizes the transbiographical domain of consciousness, and the clinical area of child abuse. By using the transpersonal concept of the karmic complex, which was developed in the discourse of Roger Woolger, it explores the clinical value of past-life regressions and other transpersonal phenomena in the therapeutic process. The study provides an in-depth phenomenological description and a theoreticalheuristic explication of the experience of a single subject who was an adult survivor of physical and sexual abuse as well as early emotional deprivation in childhood, and who, over a four-year period of intensive psychotherapy, experienced a wide spectrum of transpersonal phenomena which included 123 past-life regressions. The therapeutic process could be clearly delineated into a biographical phase, which was dominated by biographical traumas, and a subsequ~nt transpersonal phase, during which the focus was almost exclusively on transpersonal material. This provided the opportunity to explore the therapeutic impact of trans personal mechanisms" of healing on an interlocking constellation of complexes in terms of achieving an integration of archetypal opposites in the psyche. The study provides strong support for transpersonal concepts about the nature of consciousness, as developed by Grof and Woolger. It affirms spirituality as an intrinsic property of the psyche, and verifies that the healing of psychological trauma is on a continuum with the process of spiritual purification and growth. The ,study establishes support for the clinical value of the karmic complex as a conceptual tool and provides a systematic, extended analysis of the multi levelled processes involved in the breaking of the complex.

Transpersonal genealogy is the experience of feeling pulled toward and guided by deceased ancestors in researching their history, and how such genealogy enriches the psychospiritual development of the researcher. In this autoethnographic study, I explored such experience and enrichment by composing a narrative of my own ancestor's life as an early Mormon in the 19th century juxtaposed against my lived experience as a lesbian in the late 20th and early 21st century. Based on primary sources, historical documents, family lore, and my own felt-sense, I constructed a narrative that explored the lived experience of my fourth great grandmother, Elizabeth "Betsey" Arnold née Bliss. Contemporary sources and my own personal narrative were woven together with Betsey's story. Significant events in both of our lives were compared to demonstrate how my pull to learn more about her life has brought exceptional insight into the events of my own life. Creative expression further deepened my understanding and focus on significant events in both Betsey's and my life. I wrote the first 3 chapters (Introduction, Literature Review, and Research Method), conferred with 2 of Betsey's other descendants: 1 of my cousins who was a bishop in the Mormon Church to corroborate his understanding of the church's history and doctrine, and a second of my Mormon cousins on her transpersonal experiences conducting genealogy. Then through Michael Harner's approach to shamanic journeying, I contacted our shared ancestor regarding the details of her story and how they intertwined with mine. I wove the results of the interviews including the recurring themes of societal and personal neglect, persecution, perseverance, and resilience throughout the narrative comprising the fourth chapter. In the final chapter, I provided a reflection on my experience of the dissertation process including potential applications and transpersonal implications of the results, how I was transformed by the research, and ideas for future study.

This historical study examines events, institutions, experiences, and relationships in Pinkerton's life for educational significance in developing her extraordinary commitment to the common good. Data are viewed through the Deweyan lens of education as continuous, participative, and experiential. Additionally, the study illuminates from Pinkerton's speeches examples of her education of others regarding the need for the common good. Components of the common good found in the philosophical literature and ego transcendence stemming from a wisdom deep within oneself found in the literature of transpersonal psychology form the conceptual framework upon which this study builds. The chapters are thematic in scope with the content of each chapter presented chronologically to illuminate a continuous education. The study revealed an integral interaction of education, spirituality, and history in the development and educative embodiment of Pinkerton's transpersonal commitment to the common good. Pinkerton lived a uniquely structured life as a member of the Congregation of Saint Joseph religious community. Emphasis on theological reflection, critical reflection, dialogue, and action for change fostered a perspective transformation regarding the role of women religious in the Roman Catholic Church and led to an analysis of systems that bring oppression of other groups and of planet earth. This awareness eventually led Pinkerton to educate and lobby the U.S. Congress for inclusion of all in the common good. The study concludes with a metaphor of Pinkerton's life as a whole cloth or seamless garment being constructed from threads of the past, present, and envisioned future. A dialogical shuttle weaves the threads into vibrant, ever-changing, richly hued designs. The design increases in complexity and richness guided by radical, responsible freedom. Such freedom arises from a relationship with a divine wisdom deep within Pinkerton-a relationship through which developed an understanding of the interconnectedness of all things in the common good. Pinkerton's championship of the common good evolved historically through continuous, participative, experiential engagement with learning.
Ph. D.

A solution is needed to counteract violent news, Internet, and other negative media images and management behaviors in the workplace, in order to boost engagement and prosocial behaviors at work. The purpose of this phenomenological study was to explore the attitudes of working professionals toward prosocial behaviors and employee engagement in the workplace as affected by transpersonal Hollywood films. An organization's ability to survive is directly related to empowerment and innovation. Classic films provide a gateway for transpersonal experiences that could change behavior and thoughts. Peterson and Seligman's transformational typology involving 6 character virtues and 24 strengths was the basis for coding 8 positive films that were viewed by participants. Data collection consisted of 2 in-depth interviews, 8 written film questionnaires, and an exit interview from a criterion-based, purposeful sample of 10 adult working nonmanagerial professionals living in Los Angeles, employed in any industry except the entertainment industry. Six to 10 participants, according to researchers, are an appropriate number for saturation. The most prevalent strengths mentioned were social intelligence and perspective, followed by integrity, hope and open-mindedness. Frequent phrases that corresponded to the 6 virtue categories were wisdom/knowledge and humanity. The results revealed that positive films could be a boon for industrial/organizational issues involving recruitment, training, motivation, and prosocial behaviors. The use of positive transpersonal Hollywood films in human capital development could lead to positive social change in the workplace by reducing worker sick days and promoting a happier workforce with increased innovation and productivity.

In contemporary transpersonal theory, women‟s experiences of transformation have largely been overlooked. This study seeks to answer the question, what are women‟s lived experiences of the path of transformation through self-other relationships? In setting the stage for the study, the researcher identifies two transpersonal theorists, Wilber and Almaas, and describes their models of consciousness development. She then outlines the feminist critique of existing psychological literature and the need for exclusively female research. Following is an inclusion of themes that have been extracted from the existing literature, themes which represent the biases of the researcher in what she expected to encounter in the current research. Further is a description of existentialism and the role it plays in inviting women to embark on a journey of transformation. The methods employed by the researcher were qualitative phenomenological-hermeneutics. Seven females participated in a three-stage interview process, whereby information was gathered via interviews, then further transcribed and interpreted. This information was then synthesized and presented in a thematic analysis where women‟s experiences were categorized into four separate stages. Finally, the sub-themes of each stage were compared to the stages of development as illustrated by Wilber and Almaas. Ultimately it is concluded that women‟s experiences are highlighted by the relational nature of self-development, and the cyclical process of the journey itself.
ix, 218 leaves ; 29 cm

The core premise of the thesis is that our global environmental and social crises are of our own making and can only be transformed by us. Therefore it is imperative that humanity finds ways of protecting and sustaining the natural environment for our collective survival. This necessarily depends on human beings� ability to co-exist in harmony with other humans and species and to feel connected to and protect nature. This thesis examines three spiritual or wisdom traditions � Aboriginal spiritualities, the Goddess movement and Tibetan Buddhism, as they relate to Arne Naess�s concept of the �ecological self.� The ecological self is a psychological construct that suggests that human beings can evolve from a narrow egocentric way of being and relating to others, to one that is more open, inclusive of the �other� and where one sees all lives as important. One is ultimately able to embrace the whole earth community, so that nothing is excluded as �other�. This process of increasingly �wide identification� Naess defined to be the process of the development of the ecological self. There is much written about spirituality and the environment but little relevant research that specifically examines spiritual traditions as they relate to the ecological self. The insights of transpersonal psychology elucidate the maturation from ego consciousness to eco-consciousness � a process of progressively inclusive identification with �others�, including the environment. However, transpersonal psychology does not directly �converse� with Naess�s construct of an ecological self. This thesis examines the nexus between Arne Naess�s ecological self, transpersonal psychology and the three spiritual traditions. �Aboriginal spiritualities� refers to Australian Aboriginal spiritualities, unless other wise stated. The literature review covers relevant background to the ecological self in relation to Western science and thought; this includes constructions of self and �other� and story. Literature reviews of the three traditions informed in-depth interviews with five research participants who practise or identify with their particular spiritual tradition. I believe this research will enable the reader to gain an overview of the ecological wisdom of these three spiritual traditions, grounded in the lived experience of practitioners who embody these traditions. Each wisdom tradition has a long history of imparting psychological, social and ecological insights and understandings that are profoundly helpful and relevant to the current period of ecological crisis. The interviews are analysed under the broad conceptual themes of ecology, compassion and story. These traditions will be shown to encourage compassion, connectedness, interdependency and impart ecological wisdom - all vital to the realisation of the �ecological self�. Story, lifelong learning and the ecoeducational model are used as frameworks for examining the educational potential of the spiritual traditions involved. A choice must be made: will we continue to base our knowledges on Western science or will we examine alternate constructions of reality, such as those of the three spiritual traditions examined in this thesis? The three spiritual traditions provide a compassionate and non-violent view of human consciousness with the potential to transform into an ecologically sensitive creative force. This thesis argues that great wisdom is held by these three wisdom traditions in the context of education for sustainability. This thesis examines this context.

In this review I examine the clinical uses of psychedelics as an adjunct to psychotherapy to treat three major mental health disorders; Major Depressive Disorder (MDD), Post Traumatic Stress Disorder (PTSD) and Addiction (Substance Use Disorder). I assess the hallucinogen treatment model's efficacy in treating chronic mental health disorders that have been unresponsive to legal and traditional psychiatric treatment. I review the earlier studies conducted with psychedelics and discuss the more recent ones. This review may be helpful to therapists and clinicians who would like to further their understanding of psychedelic therapy.

Submitted by Fabio Sobreira Campos da Costa (fabio.sobreira@ufpe.br) on 2017-07-31T14:04:59Z No. of bitstreams: 2 license_rdf: 811 bytes, checksum: e39d27027a6cc9cb039ad269a5db8e34 (MD5) DISSERTAÇÃO GILDETE RODRIGUES.pdf: 1900828 bytes, checksum: cac25a3fe68f480762dac995f81e1d19 (MD5)
Made available in DSpace on 2017-07-31T14:04:59Z (GMT). No. of bitstreams: 2 license_rdf: 811 bytes, checksum: e39d27027a6cc9cb039ad269a5db8e34 (MD5) DISSERTAÇÃO GILDETE RODRIGUES.pdf: 1900828 bytes, checksum: cac25a3fe68f480762dac995f81e1d19 (MD5) Previous issue date: 2016-05-10
Este estudo buscou compreender a relação existente entre grupos, relações interpessoais e educação. Para esta intenção tomamos por base a teoria de formação humana integral, da psicologia transpessoal/integral e a teoria dos Quatro quadrantes do Kosmos, de Ken Wilber. Tais visões estão fundamentadas no reconhecimento da existência de várias dimensões humanas, da não dualidade corpo e mente e da ideia de interdependência entre os seres. Objetivamos de maneira geral compreender a influência da estratégia do Grupo de Formação Transpessoal no processo de formação humana integral de estudantes da graduação de pedagogia da UFPE. De modo mais específico, buscamos indicar as contribuições dos grupos de formação transpessoal no desenvolvimento de estudantes da graduação de pedagogia da UFPE, no que diz respeito às suas percepções sobre as relações intra e interpessoais no campo educacional. Deste modo, realizamos a partir da abordagem qualitativa, um processo de pesquisa-ação na modalidade de Grupos de Formação baseados na teoria do T-grupo de Kurt Lewin. Realizamos uma experiência formativa num curso de extensão oferecido a 24 estudantes da graduação em Pedagogia no Centro de Educação da UFPE. O processo da pesquisa-ação nesta proposta organizou-se a partir da realização de 15 encontros, com 4 horas de duração cada, perfazendo um total de 60 horas. As estratégias propostas foram experienciadas a partir de 3 momentos vivenciais espiralados que abordaram as técnicas transpessoais com atividades de Leituras, Diálogos, Vivências individuais e coletivas; Processos interativos grupais; Exercícios de meditação; Escrita de si; Escuta atenta. A busca de compreensão do fenômeno a partir das percepções dos estudantes sobre esta experiência foi obtida a partir dos questionários, entrevistas semiestruturadas, memória das aulas, observação participante e diário do pesquisador. A realização da intervenção denominada Grupos de Formação Transpessoal demonstrou, a partir dos resultados apontados a partir da percepção dos participantes, que houve deslocamentos subjetivos no sentido de compreensão e atuação profissional e pessoal voltada para a perspectiva da humanização. A participação na experiência formativa ofereceu indícios para a compreensão e busca de valorização das interações nos ambientes educativos, como uma possibilidade de ampliar o papel mobilizador dos relacionamentos para o ensino e aprendizagem. Desse modo, entendemos como uma reflexão que visa à quebra de paradigmas que alimentam a ideia da competitividade e a fragilidade de vínculos afetivos na academia. A primeira concepção fundamental surgida no trabalho consiste na compreensão de que a construção de um ser humano requer um olhar integral e abrangente sobre os seres e de que formar supõe ir além dos aspectos de escolarização. Pressupõe ainda a necessidade de estimular a busca pelo autoconhecimento, a abertura para o outro e a valorização da convivência grupal. A segunda concepção sugere a necessidade de se oferecer no ambiente acadêmico vivências e exercícios práticos com o intuito de criar e recriar vínculos sociais com disposições e mudanças de atitudes que visem ao estreitamento e manutenção de laços inter-humanos de solidariedade, compaixão, empatia e comunicação autêntica. Consideramos que a visão da abordagem integral/transpessoal sobre as relações intra e interpessoal demonstrou nessa experiência ser capaz de favorecer os processos de educação integral, pois o concebe no campo das relações humanas como um “lugar” de potencial e exploração para além das fronteiras da fragmentação, reducionismo e controle. Indicamos a importância da inclusão das temáticas comunicação, relação inter e intrapessoais na formação dos estudantes de pedagogia. Sugerimos a realização de pesquisas futuras que acompanhem o desenvolvimento longitudinal da apropriação das aprendizagens por parte dos participantes.
This study investigated the relationship between groups, interpersonal relationships and education. For this purpose we based in the theory of integral human formation, from transpersonal/integral psychology and the theory of the four quadrants of Kosmos from Ken Wilber. Such views are grounded on the recognition of various human dimensions, the body and mind non-duality and the idea of interdependence between beings. We aim in general to understand the influence of Transpersonal Training Group's strategy in the process of integral human formation of students of pedagogy degree at UFPE. More specifically we seek to indicate the contributions of transpersonal training groups in the development of UFPE pedagogy students, regarding their perceptions of the intra and interpersonal relationships in the educational field. Thus we conducted a qualitative approach of a process of researchaction in Training Groups modality based on the theory of T-group from Kurt Lewin. We conducted a formative experience in an extension course offered to 24 graduate students in Pedagogy at UFPE Education Centre. The process of research-action in this proposal was organized by conducting 15 meetings, with a duration of 4 hours each, for a total of 60 hours. The proposed strategies were experienced from 3 experiential spiral moments which approached transpersonal techniques with readings activities, dialogues, individual and collective experiences; Group interactive processes; Meditation exercises; Writing about itself; Attentive listening. The search for phenomenon understanding from the perception of students about this experience was obtained from questionnaires, semi-structured interviews, memories from classes, participant observation and researcher’s diary records. The course realization through an intervention proposal called Transpersonal Training Groups shows that, from the results indicated by the perception of the participants, there were subjective shifts towards comprehension and professional and personal practice to the perspective of humanization. Participation in the formative experience offered clues for understanding and searching for enhancement of interactions in educational environments, as a possibility to extend the mobilizing role of relationships for teaching and learning. Therefore we understand how a reflection that aims to break paradigms that feed the idea of competitiveness and the fragility of affective bonds in the academy. The first fundamental concept that emerged in this work is the comprehension that the construction of a human being requires a integral and comprehensive look at the beings, and that to educate presume to go beyond the aspects of education. Presupposes the need to stimulate the search for self-knowledge, the openness to one another, and the appreciation of group living. The second concept suggests the need to offer experience and practical exercises in the academic environment in order to create and recreate social ties with provisions and changes in attitudes which aim the narrowing and maintenance of solidarity inter-human bonds, compassion, empathy and authentic communication. We considered that the vision of integral/transpersonal approach to the intra and interpersonal relationships has shown to be able in that experience to be favourable to the integral education process, because conceives it in the field of human relations as a "place" of potential and exploration beyond the borders of fragmentation, reductionism and control. We indicate the importance to including the communication, interpersonal and intrapersonal relationship thematics in the formation of pedagogy students. We suggest conducting further research to accompany the longitudinal development of appropriation of learning by the participants.

William James desenvolveu no conjunto de seus trabalhos um referencial filosófico útil para estudos da consciência e da religião que permanece válido e aplicável na prática contemporânea de disciplinas como a psicologia e a antropologia. O presente trabalho é uma exploração inicial de possibilidades filosóficas abertas por James nesses campos: a religiosidade, a espiritualidade, e a busca de sentido e transcendência em um mundo desencantado. A tese foi dividida em duas partes. Na Parte I, apresentei o contexto da relação contemporânea entre psicologia e espiritualidade. Nessa parte, discuti o significado de ambas as palavras, a relação que historicamente existe entre elas, e o papel de James na constituição histórica dessa relação. Além de ter tido um papel histórico na formação de um campo de estudos no qual esses dois assuntos se interconectam, James também forneceu uma abordagem filosófica para investigá-los. Essa abordagem foi chamada por ele de empirismo radical. Na Parte II, desenvolvi uma reflexão em torno do empirismo radical, trabalhando alguns conceitos que podem ser úteis para uma prática de investigação radicalmente empirista.
William James developed in his work a useful philosophical framework for studies on consciousness and religion which remains valid and applicable in the contemporary practice of disciplines such as psychology and anthropology. The present work is an initial exploration of philosophical possibilities opened up by James in these fields: religiosity, spirituality, and the search for meaning and transcendence in a disenchanted world. The thesis was divided into two parts. In Part I was presented the context of the contemporary relationship between psychology and spirituality. In this part, I discussed the meaning of both words, the relationship that historically exists between them and Jamess role in the historical constitution of that relationship. Besides having a historical role in the formation of a field of studies in which these two topics interconnect, James provided also a philosophical approach to investigate them. He called this approach radical empiricism. In Part II, I developed a reflection on radical empiricism, working out some concepts which may be useful for a radically empiricist inquiry.

Some UFO researchers (ufologists) claim that being abducted by aliens can be compared with shamanic initiation experiences in traditional societies in that both types of experience may be similarly transformative, leading to a more spiritual or animistic world-view, a deep concern for the environment and the development of paranormal abilities such as healing. This qualitative study is designed to investigate the validity of such claims. The research aim is to see whether the experiences and subsequent world-view of eleven alien abductees (eight women and three men) from a local abduction support group are similar to those of the typical shaman and, if so, what those similarities are. To do this, material gathered from in-depth interviews with the abductees is compared with the anthropological literature on shamanism, especially shamanic initiation experiences, from all parts of the world.

Made available in DSpace on 2015-03-05T19:37:25Z (GMT). No. of bitstreams: 0 Previous issue date: 17
Bolsa para curso e programa de Pós Graduação
Extensa revisão histórico/paradigmática sobre a espiritualidade percorreu diferentes correntes psicológicas, nos trazendo aos estudos científicos atuais, que demonstram correlação positiva e significativa entre espiritualidade e saúde mental. Tal fato evidencia a necessidade de habilitação dos psicólogos para lidarem com essa dimensão humana. Esta dissertação, composta por dois estudos, buscou conhecer como a espiritualidade tem sido abordada na formação em Psicologia e na clínica psicológica. Inicialmente, foram investigados os índices de espiritualidade de 1.064 calouros e formandos de Psicologia das diferentes universidades gaúchas. Utilizou-se de questionário biossociodemográfico, da Escala de Bem-Estar Espiritual (EBE) e da Subescala de Espiritualidade, Religiosidade e Crenças Pessoais SRPB-WHOQOL-100. Os resultados revelaram índices de espiritualidade significativamente menores nos formandos do que nos calouros de Psicologia (t=3,769; p<0,001). Os formandos também referem acreditar em Deus e/ou forç
An extensive historical/paradigmatic review about spirituality covered different psychological branches and brought us to the current scientific studies which demonstrate positive and meaningful correlation between spirituality and mental health. This fact clearly evidences the necessity of training psychologists to deal with this human dimension. This research, which consists of two studies, aims at investigating how spirituality has been approached in the training of psychologists and in their professional practice. Initially, the indexes of spirituality of 1064 psychology students were investigated, in different universities in Rio Grande do Sul. A biosocialdemographic questionnaire, the Spiritual Well-Being Scale and the Spirituality, Religiousness and Personal Beliefs Sub-scale SRPB-WHOQOL-100 were applied. The results revealed spirituality indexes significantly lower in the senior students than in the freshmen in the psychology courses under scrutiny (t=3,769; p<0,0001). The senior students also affi

Orientador: Carlos Alberto Vidal França
Tese (doutorado) - Universidade Estadual de Campinas, Faculdade de Educação
Made available in DSpace on 2018-08-07T18:26:49Z (GMT). No. of bitstreams: 1 Saldanha_VeraPeceguini_D.pdf: 1285592 bytes, checksum: 4ee3d25a8066951f1d12fb6108585224 (MD5) Previous issue date: 2006
Resumo: Esta tese refere-se à construção e à aplicação de uma didática de ensino a partir da visão antropológica da Psicologia Transpessoal, a qual reconhece a espiritualidade e a necessidade de transcendência como inerentes à natureza humana, contemplando o ser em suas dimensões biopsico, sociocultural e espiritual. Investigaram-se as implicações desse enfoque com o conceito de ciência, reconhecendo-o como uma área do conhecimento transdisciplinar, aplicado na educação, saúde e instituições, assim como também a possível contribuição da Didática Transpessoal para o educando, na aprendizagem de conteúdos programáticos, e, em especial, no ensino da Psicologia Transpessoal. A base epistemológica sobre a qual se assentam os postulados fundamentais da Psicologia Transpessoal elegidos por Abraham Harold Maslow, com contribuições de Pierre Weil e Roberto Assagioli, foram ampliados e sistematizados em seus conceitos principais, elaborando e caracterizando os aspectos estruturais e dinâmicos que constituíram o corpo teórico, bem como o eixo experiencial e evolutivo dessa abordagem psicológica. Constatou-se que os conteúdos da sistematização efetuada, aqui denominada Abordagem Integrativa Transpessoal, ou simplesmente Abordagem Integrativa em Psicologia, foram amplamente assimilados pelo grupo de profissionais, que receberam as informações dessa abordagem por meio da didática proposta. Verificou-se que ocorreu otimização da aprendizagem, emergência de valores positivos, aprimoramento profissional e realização pessoal, resultando em uma ética e postura mais humanistas, decorrentes da interação entre a aprendizagem extrínseca e a intrínseca, favorecidas ambas pela Didática Transpessoal, ao aliar-se o conteúdo programático ao autoconhecimento. Observou-se o grande poder da Educação, resgatando-se o sentido essencial, evolutivo, da relação educador-educando e quanto à propriedade do conhecimento, à medida que o ¿como¿ se ensina estiver intimamente relacionado com o ¿para quem¿, ¿por que¿ e ¿para que¿ se ensina. Identificou-se também a necessidade de que a formação do educador seja igualmente teórico-vivencial para que alcance melhores resultados com o educando e consigo próprio. O enfoque utilizado na pesquisa foi o qualitativo. Aplicou-se a Análise de Conteúdo de Laurence Bardin, instrumento que se revelou bastante adequado para abranger e delinear, de forma precisa, os contornos dos conteúdos velados nos depoimentos dos profissionais que aprenderam a Abordagem Integrativa por meio da Didática Transpessoal. Essa técnica de análise possibilitou-nos perceber, neste trabalho, uma perspectiva inovadora, humanizada para uma Educação integral, na qual o educar favorece um elo estreito entre o indivíduo, valores e sociedade, além de ser um bem precioso na evolução e no desenvolvimento humano, hoje tão aquém do desenvolvimento tecnológico alcançado pela humanidade
Resume: Esta tesis se refiere a la construcción y aplicación de una didáctica de enseñanza a partir de la visión antropológica de la Psicología Transpersonal, la cual reconoce la espiritualidad y la necesidad de trascendencia como inherentes a la naturaleza humana, contemplando el ser en sus dimensiones biopsico, sociocultural y espiritual. Fueron investigadas las implicaciones de este enfoque con el concepto de ciencia, reconociendo como conocimiento de abordaje transdisciplinar aplicado em la educacion, salud y companias, como también con la posible contribución de la Didáctica Transpersonal para el educando, en el aprendizaje de contenidos programáticos, en especial, en la enseñanza de la Psicología Transpersonal. La base epistemológica sobre la cual se asientan los postulados principales de la Psicología Transpersonal elegidos por Abraham Harold Maslow, con contribuciones de Pierre Weil y Roberto Assagioli, fueron ampliados y sistematizados en sus conceptos principales, caracterizando los aspectos estructurales y dinámicos que construyeron el cuerpo teórico como también ele eje experimental y evolutivo de este abordaje psicológico. Se constato que los contenidos de la sistematización efectuada, aquí denominada Abordaje Integrativa Transpersonal, o simplemente, Abordaje Integrativa Psicologia, fueron ampliamente asimilados por el grupo de profesionales, que recibieron las informaciones de este abordaje por medio de la didáctica propuesta. Se verifico que ocurrió una optimización del aprendizaje, emergencia de valores positivos, mejora profesional, y realización personal, resultando en una ética y una postura mas humanista, como consecuencia de la interacción entre el aprendizaje extrínseco e intrínseco, ambos favorecidos por la didáctica trasnpersonal, al aliarse el contenido programático al autoconocimiento. Se observo el gran poder de la Educación, rescatándose el sentido esencial, evolutivo de la relación educador-educando y en cuanto a la propiedad del conocimiento, en la medida que el ¿como¿ se enseña esté íntimamente relacionado con el ¿para quien¿, ¿por que¿ y ¿para que¿ se enseña. Se identifico también la necesidad de que la formación del educador sea igualmente teórico-vivencial para que alcance mejores resultados con el educando y consigo mismo. El enfoque utilizado en la investigación fue el cualitativo. Se aplico el Análisis de Contenido de Laurence Bardin, instrumento que terminó siendo bastante adecuado para alcanzar y delinear, de forma precisa, los contornos de los contenidos velados en los testimonios de los profesionales que aprendieron el Abordaje Integral por medio de la Didáctica Transpersonal. Esta técnica de análisis nos posibilito darnos cuenta, en este trabajo, de una perspectiva innovadora, humanizada, para una Educación Integral, en la cual, el educar favorece una ligación estrecha entre el individuo, los valores y la sociedad, como también, es un bien precioso en la evolución y el desarrollo humano, hoy, tan más acá del desarrollo tecnológico alcanzado por la humanidad
Abstract: This thesis refers to the construction and application of a teaching didactic technique according to the vision of the Transpersonal Psychology, which recognizes spirituality and the necessity of transcendence as inherent to human nature, observing the human being in his biopsycho, socialcultural and spiritual dimensions. The implications of this view have been researched with the concept of science, recognized as transdisciplinarity knowledge applied in education health and organization, as well as the possible contribution of teaching didactic technique to the learner, regarding programmatic contents in learning and, specially, in Transpersonal Psychology teaching. The epistemological base, which is based in principal postulates by Abraham Harold Maslow with Pierre Weil and Roberto Assagioli contributions, has been widened and systematized in its principal concepts, characterizing the dynamic and structural aspects that have set the theoretical body, as well as the experiential and developing axle of this psychological approach. It has been verified that the contents of the performed systematization, here called ¿Transpersonal Integrative Approach¿, or simply, ¿Psycology Integrative Approach¿, have been widely assimilated by the group of professional, who received the information about this approach through the proposed didactic technique. It was verified that there was an optimization of learning, an emergency of positive values, professional improvement and personal accomplishment. All this, led to an ethic and more humanistic attitude, as a consequence of the interaction between intrinsic and extrinsic learning, both of them supported by transpersonal learning technique, by assembling programmatic contents to self-knowledge. A great power of Education has been observed, rescuing the essential sense of learner-teacher relationship, as well as knowledge property, as long as ¿how¿ we teach is strictly related to ¿for whom¿, ¿why¿ and what for¿. It has also been identified the necessity of educators formation to be equally theoretical and practical, to reach better results with the learner and with himself. The approach we used in the research was qualitative. Laurence Bardin content analysis approach was used, which turned to be pretty adequate to reach and delineate precisely the contents shape, presented by the professionals who learnt the Integrative Approach through Transpersonal Didactic technique. In this research, this analysis technique gave us the possibility to realize an innovating and human perspective, for an Integral Education, where ¿to educate¿ favors a link among the individual, the values and society, and it is a precious good in evolution and human development, these days, beneath the technologic development that humanity has reached.
Doutorado
Psicologia, Desenvolvimento Humano e Educação
Doutor em Educação

Thèse (M.Ed.) -- Université du Québec à Chicoutimi, 2006.
La p. de t. porte en outre: Mémoire présenté à l'Université du Québec à Chicoutimi comme exigence partielle de la maîtrise en éducation (M.A.). CaQCU Bibliogr.: f. [121]-127. Document électronique également accessible en format PDF. CaQCU

The circumstances of responding to loss due to human death are among the most stressful experiences encountered in life. Although grief’s symptoms are typically considered essential to their gradual diminishment, possible negative impacts of complications related to grief are also well known, and have been associated with detriments to mental and physical health. Grief, however, can also generate transformative positive change. Thus, albeit ineludible, responding to loss is not uniformly experienced, expressed, or understood. It is also culturally-shaped, making attempts to define “normal” grief, as well as to label some grief “abnormal”—and to medicalize it—possibly problematic. Bereavement (the situation surrounding a death) and mourning (the publicly expressed response to loss due to death) are changing. Some of these changes (e.g., the increase in hospice care settings prior to deaths, and alterations in the ritual responses following all deaths—irrespective of their context) may have important implications for avoiding grief’s possible complications and for promoting its potential benefits. An improved alignment of grief theory, research, and practice is warranted; but theories of grief are diverse, and historically have not been empirically well-supported. This research articulates a new grief model, the loss-processing framework, featuring three dimensional components (perception, orientation, and direction). As a first step toward validation of the framework, also included is an empirical study examining retrospective descriptive reports of adult loss response relating to the first of these three dimensions (perception). As an interpretive, translational approach to understanding grief, the loss-processing framework may serve to positively impact grieving, health, and life quality.

The intention behind this research was to reveal through two interpretive, inter-related studies the perceived needs of differently-labelled youth, collectively addressed in this thesis as ‘the New Generations’, exploring potentially viable ways of working with them in education. The first study focused on youth labelled Indigos, and the second study focused on exploring a possible way of working with the New Generations according to experienced teachers. Both studies drew on lived experience and opinions of educators who have acquired extensive experience respectively with the Indigo phenomenon and with the psychosynthetic educational model. The first study’s results revealed not only Indigos’ self-actualising and self-transcending characteristics and needs, but also indicated that holistic approaches to education appeared to have been successful with them. A further analysis of characteristics observed by special education experts indicated that differently-labelled youth also appear to be motivated by self-actualising and self-transcending tendencies, which highlighted the relevance of investigating holistic models for potential integration in mainstream education. Psychosynthesis was chosen for investigation in the second study, in that besides addressing self-actualising/transcending needs, it also integrates them within the psyche. The study explored how recent psychosynthesis-based educational projects might inform, and contribute to, holistic and mainstream education. Some innovative potential contributions to both holistic and mainstream education were found. Recent research on current tendencies, educational futures and global trends affecting a changing world would appear to emphasise the relevance of the contributions offered by the psychosynthesis model, hence to suggest the potential appropriateness of their fuller integration in mainstream education. However, an examination of study results and of the relevant literature on practices seems to indicate a tendency to transmit knowledge from past to future generations, irrespective of possibly changed needs, in both mainstream and holistic education. It is suggested that this potentially biased way of educating youth might need to be addressed on both fronts.

Made available in DSpace on 2016-04-25T19:20:29Z (GMT). No. of bitstreams: 1 Fernanda Manzoli Marques de Oliveira.pdf: 809421 bytes, checksum: 594a8d31c25535d4ed211f0589417444 (MD5) Previous issue date: 2013-11-04
Conselho Nacional de Desenvolvimento Científico e Tecnológico
This research was developed in the field of Psychology of Religion and sought to investigate the theoretical foundations of Humanistic Psychology and Transpersonal Psychology and their conceptions and considerations on the concept of spirituality. The humanistic school, a precursor of transpersonal psychology, presented a theory of spirituality fitted full of references to the transcendent, the urge to self-realization and self-actualization, to metaneeds and to peak experiences. However, it was up to the task of transpersonal psychology extend this framework further. This school studies altered states of consciousness and its applications, becoming the first psychological approach to expressly assume that humans have a spiritual dimension. Introduce new concepts like cosmic consciousness, ultimate values, mystical experience, sacredness of life, experience of Unity, responsiveness and maximum sensory awareness. Express a spirituality devoid of organized religion and an anthropological concept of searching for meaning, self-transcendence, supreme values and the search for unity with the cosmos
A presente pesquisa se desenvolveu no campo da Psicologia da Religião e buscou investigar nas bases teóricas da Psicologia Humanista e da Psicologia Transpessoal, as suas concepções e considerações sobre o conceito de espiritualidade. A escola humanista, a precursora da Psicologia Transpessoal, apresentou uma teoria munida de espiritualidade, repleta de referências ao transcendente, ao impulso de autorrealização e autoatualização, às metanecessidadese e às experiências culminantes. Entretanto, coube à Psicologia Transpessoal, a tarefa de ampliar ainda mais este quadro. Trata-se de a escola que estuda os estados alterados de consciência e suas aplicações e concretizando-se como a primeira abordagem psicológica a assumir expressamente que o ser humano possui uma dimensão espiritual. Introduz novos conceitos como consciência cósmica, valores últimos, experiência mística, sacralização da vida, experiência de unidade, responsividade e consciência sensorial máxima. Expressa uma espiritualidade destituída de religião organizada e com uma concepção antropológica de busca de sentido, de autotranscendência, de valores supremos e de busca pela unidade com o cosmo

Made available in DSpace on 2016-04-25T19:20:55Z (GMT). No. of bitstreams: 1 ENCRUZILHADAS E TRAVESSIAS.pdf: 1409576 bytes, checksum: dbca54edfc328d3027e24e7fb3474205 (MD5) Previous issue date: 2005-05-20
This work is based both on specialized literature and field research at Ilê Axé Kalamu Funfum. Its main focus is Candomble, an African-Brazilian initiatic religion based on rituals structured around myths and transmitted orally. In order to study Candomble it is important to define what myths are as well as their meaning in the present time; to define the differences between oral culture and culture transmitted in writing; to define what mythical time is and to shed light on rites that underpin such a religion. Without such definitions, it is not possible to define the followers. The definition of such a person is made possible only by resorting to theoretical tools defined by both anthropology and psychology. It also requires the adoption of a psychological theory that sees spirituality as an integral part of the human psyche. After comparing various approaches and after a discussion about interdisciplinarity as proposed by the bootstrap approach to culture, it is possible to conclude that Stanislav Grof and Ken Wilber s Transpersonal Psychology caters for such needs. Using such a theoretical tool it was possible to analyze trance, the cornerstone of Candomble. In order to reach such a state, its followers go through initiation rites aiming at reconnecting them to primal energies (Orishas). Being the generative energies of all things, Orishas are the transcendent archetypes, in a more platonic sense of the word. They are the building energy of all things and are also the prototypes that exist in the unconscious, and therefore transmit characteristics that are understood by the followers as psychological types. During the rites of initiation, the follower s identity is reconstructed. It remains unique although the connection with the Orishas who form the follower s essence causes the follower to acquire the characteristics of these Orishas. The path of initiation unveils a spiritual, cosmic and primordial essence, always present but ignored, thanks to the rupture between Orum (the world of the Orishas) and Aiyé (the created world). The trance is the moment of reconnection and unity: The Orishas manifest themselves trough their followers and dance and spread their axé. From this point of view, the human being can be defined as a centre of relations, as an individual that is part of a religious group and the Cosmos, as a link in an infinite chain of interrelated events.
Esse trabalho, baseado tanto em literatura especializada quanto na pesquisa de campo realizada no Ilê Axé Kalamu Funfum, enfoca o Candomblé, religião afro-brasileira iniciática baseada em rituais estruturados por mitos transmitidos de forma oral. Para estudá-la, precisamos definir o que são mitos e seu significado nos dias atuais; as diferenças entre cultura oral e cultura literária; definir o que é tempo mítico e esclarecer os ritos que sustentam a religião, sem o que não estaremos aptos a definir quem é o adepto que freqüenta as casas-de-santo . A definição dessa pessoa só é possível pelo cruzamento de instrumentais teóricos definidos pela Antropologia e pela Psicologia; também necessita a adoção de uma teoria psicológica que entenda a espiritualidade como parte integrante da psique humana. A partir do diálogo entre diversas abordagens e da discussão sobre interdisciplinaridade tal como proposta pela abordagem bootstrap da cultura, concluímos que a Psicologia Transpessoal de Stanislav Grof e Ken Wilber atende a essas necessidades. De posse desse instrumental teórico, analisamos o transe, momento axial no Candomblé. Para atingi-lo, seus adeptos submetem-se a ritos de iniciação com o objetivo de religá-los às energias primordiais (os Orixás). Energias geradoras de todas as coisas, os Orixás são arquétipos transcendentes, no sentido platônico do termo; energias constituintes de todas as coisas, são também protótipos existente no inconsciente, transmitindo características entendidas pelos adeptos como tipos psicológicos. Durante os ritos de iniciação, a subjetividade do adepto se reconstrói; apesar de manter-se singular, a conexão com os Orixás que formam sua essência fazem com que adquira as características desses Orixás: todo o trajeto das iniciações revela uma essência espiritual, cósmica, primordial, sempre presente mas ignorada, graças à fratura entre Orum (o mundo dos Orixás) e Aiyé (o mundo criado). O transe é o momento de religação e unidade: os Orixás manifestam-se em seus adeptos, dançam e espalham seu axé. Nessa perspectiva, o ser humano pode ser definido como um centro de relações, um indivíduo parte de um grupo religioso e do Cosmo, um dos elos numa cadeia de eventos intercomunicados e infinita.

Across the United States, an overwhelming majority of the population claim that religion and spirituality beliefs shape their worldview and assist in coping with life stressors. Yet, the literature has shown that mental health practitioners reported discomfort integrating religion and spiritually in clinical practice. The purpose of this study was to explore whether license-holding mental health professionals in Southern California develop reluctance toward addressing religion/spirituality with their clients. Through snowball sampling, 52 clinicians composed of social workers, counselors, marriage and family therapists, nurses, psychologists, and psychiatrists were recruited across Southern California (N =52). The participants were measured descriptively based on (a) confidence in their ability to integrate client beliefs into treatment and (b) their comfort discussing topics related to RS with their clients. Results revealed an overall level of reluctance ranging from 15 percent (for comfortability) to 25 percent (for ability) among the study participants. Licensed clinical social workers reported slightly lower reluctance level than other licensed professionals. Implications of the findings were discussed.

Made available in DSpace on 2016-04-25T19:20:54Z (GMT). No. of bitstreams: 1 Maria Leticia Candello.pdf: 829322 bytes, checksum: 9dbf731cf70f68c2a65219b5db4574d3 (MD5) Previous issue date: 2008-06-10
The dissertation s focus is the humanization and transcendence that is established when the human being meets the divine. The theoretical support is Ken Wilber s vision of transpersonal psychology. As a preamble, it covers human being concepts, humanism and humanization in its historical evolution, showing the philosofical thought building steps related to these themes since the mytological vision. The concern was to demonstrate that the basis of the transpersonal psychology and its transcendence vision were being built through the evolution process. At the postmodern condition, there is the lost of sense due to human being s, and society s fragmentation. Besides this lost, it appears the search for new ways for psyche s evolution that brings hope to recover the human. Finally, it demonstrates the hypothesis of human reconstruction throught humanization and transcendence process, at a postmodern condition, based on Wilber s transpersonal psychology conception that can be found in his and other authors s works whose focus is the human conscience and its evolutes stages
A dissertação focaliza o tema da humanização e da transcendência que se estabelece no encontro do humano com o divino, tendo como suporte teórico a psicologia transpessoal pela visão de Ken Wilber. Como preâmbulo, discorre sobre os conceitos do homem, humanismo e humanização em sua evolução histórica, apontando, desde a visão mitológica, os passos que o pensamento filosófico foi construindo em torno desses temas, com a preocupação de demonstrar que nesse processo evolutivo já foram sendo postos os alicerces da psicologia transpessoal e da sua visão de transcendência. Na condição pós-moderna, vive-se uma perda de sentido pela fragmentação do ser, do humano e da sociedade. Ao lado dessa perda, surge uma busca de novos caminhos na evolução da psique, que traz esperanças de uma recuperação do humano. Por fim, demonstra-se a hipótese da possibilidade da reconstrução humana pelo processo de humanização e transcendência, na condição pós-moderna, tendo como base as concepções da psicologia transpessoal, nas obras de Wilber e de outros autores que focalizam a consciência humana e seus estágios evolutivos

The term entheogen refers to drugs—including the artificial substances and active principles drawn from them—which are known to produce ecstasy and have been used traditionally in certain religious and shamanic contexts. The entheogenic experiences provoked by entheogens are described by users in myriad ways, including in spiritual, religious, philosophical, and secular contexts. Entheogenic experiences have shown that they can create opportunities for individuals to generate meaning, including novel philosophical insights, which users claim to gain by way of experience. As such, entheogenic experiences exhibit the ability to influence a change in a user’s fundamental philosophical commitments, or live options, including their ethical dispositions. Given that these new live options are rooted in experience, their veracity gains further credence for users than those commitments they have come to hold by way of abstraction. By philosophically investigating the phenomenology of entheogenic experiences, this work argues that entheogens have ethical import

Studien har syftat till att skapa förståelse för hur verkligheten kan upplevas för personer som identifierar sig som homosexuella, bisexuella, transpersoner och/eller queer (H/B/T/Q), idag i Sverige. Vi hade en explorativ ansats utifrån detta syfte och använde oss av Grounded theory som kvalitativ metod för datainsamling och databearbetning. Vi intervjuade 11 H/B/T/Q-personer i Örebro, och vi fann ett antal centrala teman som var återkommande i intervjuberättelserna. Dessa handlade om hur sociala interaktioner med omgivningen påverkade den egna processen mot ett öppet liv som H/B/T/Q-person eller ett mer dolt. Det framkom också att det fanns en koppling mellan öppenhet i detta avseende och psykiskt välbefinnande. Utifrån dataanalysen drog vi en slutsats om påverkansfaktorer för den sociala interaktionens riktning gällande öppenhet/slutenhet och belyste relationerna mellan dessa i teoretiska modeller, där olika uttryck hos en heteronormativ omgivning beskrevs som centrala i detta avseende, men även den enskilda H/B/T/Q-personens interaktionsstrategier och tillgången till socialt stöd.
The aim of this study was to create an understanding of the life-views of persons identifying themselves as homosexual, bisexual, transpersons and/or queer (H/B/T/Q) in Sweden today. We had an explorative approach to this aim and used Grounded theory as a research method. We interviewed 11 H/B/T/Q-persons living in Örebro, and we found some central themes wich were frequently described, generally about how the social interaction with others had an effect on their own processes to living an open H/B/T/Q-life or having a restrictive approach. We also found that living openly as an H/B/T/Q-person seemed to be a salutogene factor. Those factors that we found to be central in the interactional processes to openly or restrictive ways of living as a H/B/T/Q-person, were illustrated in theoretical models, where the relationships between heteronormativity, individual interactional strategies and social support were focused.

Made available in DSpace on 2014-12-17T15:04:46Z (GMT). No. of bitstreams: 1 LuzianiaALM.pdf: 966138 bytes, checksum: 1ed864fa3b4954dead72e22f94b9a57d (MD5) Previous issue date: 2006-05-19
This work proposes a transdisciplinary approach that integrates transpersonal psychology exercises with astronomy teaching, seeking to allow one to reintegrate the sky in his/her daily life, expand his/her environmental awareness and eventually experiment the unity between human and cosmos. This proposal intends to collaborate with the supplying of education, which lacks initiatives of this kind, with the promotion of an integration of the scientific knowledge with the human experience that transcends the materialistic and fragmentary objectives of the current educational system. As a result of that lack, the teachers formation is also poor as for an integral and transdisciplinary approach. Besides, we also approached in this research the necessity to propose alternatives so that the educators may work in a more assertive way with the environmental and anthropological crisis in which we are living. Our working hypothesis is that the contents of astronomy, when they are dealt in a holisticanthropological focus and are related with transpersonal psychology practices, can come to be an efficient cultural-academic vehicle, capable of propitiating an expansion of consciousness and changes in the way one conceives the world. Such changes are necessary so that a more solidary, fair and ecologically balanced life may come to exist and prevail in the planet. Part of the collection of data was done through the ethnographic method, once an anthropological interpretation is inextricably associated with this kind of educational intervention, which will naturally include ethno-visions of the universe as well as specific cultural elements. In the beginning the scope of this research was a group of students attending the Astronomy assignment in an undergraduate Geography course (UFRN), in which we accomplished participant observation, half-open interviews and the first experimental practices mentioned. After the evaluation of the first data collected from that initial group, we elaborated an academic extension course, Laboratory in Cosmoeducation, and we offered it to teachers of the 1st and 2nd cycles of the fundamental level of the Alceu Amoroso Lima State School, located in the North Zone of Natal. We prized self-experimentation in that course, so that the teachers could enrich their repertoire of personal experiences, stimulating meditative reflections and eventual changes in the ways of conceiving the world and in their pedagogical practice. The transdisciplinary attitude permeated all our educational action, because this approach transcends the boundaries of disciplines, seeking essentially the integral development of the human being. The process has made us realize that the practice of looking at the sky , as a way of reintegrating it into daily life, provokes a process of expansion of the consciousness and of reintegration of the self in a wider level of environmental interrelation. According to the results, the occurrence of conceptual and existential changes of the world vision of the participant teachers was evident, reassuring ourselves of the idea that the interface between astronomy teaching and the practices of transpersonal psychology can contribute to the recovery of a holistic relationship between the human being and the cosmos and to inspire the arising of a more wide-ranging ethics, based on universal, impartial and sustainable values
Este trabalho prop?e uma abordagem transdisciplinar que integra exerc?cios da psicologia transpessoal e ensino de astronomia, visando possibilitar ao sujeito reincluir o c?u na sua viv?ncia di?ria, expandir sua consci?ncia ambiental e eventualmente vivenciar a unidade ser humano-cosmo. Esta proposta pretende colaborar para suprir a car?ncia em educa??o de iniciativas que promovam uma integra??o do conhecimento cient?fico e da experi?ncia humana que transcenda os objetivos materialistas e fragmentadores do sistema educacional atual. Fruto dessa car?ncia, tamb?m a forma??o dos professores ? prec?ria no que se refere a uma abordagem integralizadora e transdisciplinar. Al?m disto, faz-se necess?rio propor alternativas para que os educadores possam lidar de modo mais assertivo com a crise ambiental e antropol?gica que vivenciamos, o que tamb?m abordamos nesta pesquisa. Nossa hip?tese de trabalho ? que conte?dos de astronomia, quando trabalhados segundo um enfoque hol?stico-antropol?gico e relacionados com pr?ticas da psicologia transpessoal, podem vir a ser um eficiente ve?culo cultural-acad?mico, capaz de propiciar uma expans?o de consci?ncia e mudan?as na concep??o de mundo dos sujeitos em quest?o. Tais mudan?as se fazem necess?rias para que a exist?ncia de uma vida mais solid?ria, justa e ecologicamente equilibrada comece a prevalecer no planeta. O m?todo utilizado em parte da coleta de dados foi o etnogr?fico, uma vez que uma interpreta??o de car?ter antropol?gico est? inextricavelmente associada a este tipo de interven??o educacional, a qual vai envolver de modo natural tanto etno-vis?es do universo, como elementos culturais espec?ficos. O universo desta pesquisa foi inicialmente um grupo de estudantes da disciplina de Astronomia (Curso de Licenciatura em Geografia/UFRN), onde realizamos observa??o participante, entrevistas semi-abertas e as primeiras pr?ticas vivenciais mencionadas. Ap?s o tratamento dos primeiros dados coletados com esse grupo inicial, elaboramos um curso de extens?o universit?ria, Laborat?rio em Cosmoeduca??o, e o oferecemos a professores do 1? e 2? ciclos do n?vel fundamental da Escola Estadual Alceu Amoroso Lima, localizada na zona Norte de Natal. Valorizamos nesse curso a auto-experimenta??o, para que os professores enriquecessem o seu repert?rio de viv?ncias pessoais, estimulando reflex?es meditativas e eventuais mudan?as na concep??o de mundo e na pr?tica pedag?gica dos mesmos. A atitude transdisciplinar permeou toda a nossa a??o educacional, visto que esta abordagem transcende as fronteiras disciplinares, visando essencialmente o desenvolvimento integral do ser humano. O processo nos tem revelado o quanto a pr?tica de olhar o c?u , no sentido de reinclu?-lo na vida di?ria, provoca um processo de expans?o da consci?ncia e de reintegra??o do eu em um patamar de inter-rela??o ambiental mais amplo. De acordo com os resultados alcan?ados, ficou evidente a ocorr?ncia de mudan?as conceituais e existenciais em rela??o ? vis?o de mundo dos professores participantes, refor?ando a id?ia de que a interface entre o ensino de astronomia e as pr?ticas de psicologia transpessoal pode contribuir para a recupera??o de uma rela??o hol?stica entre o ser humano e o cosmo e inspirar o surgimento de uma ?tica mais abrangente, fundamentada em princ?pios universalistas, equ?nimes e sustent?veis