Journal articles: 'Transpersonal psychology'

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Valle, Ronald S., and Carmi Harari. "Transpersonal psychology." Humanistic Psychologist 13, no. 1 (1985): 11–15. http://dx.doi.org/10.1080/08873267.1985.9976719.

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Kilrea, Kelly, and Stéphanie Larrue. "Virginia Satir’s Transformational Systemic Therapy: A Transpersonal Approach to Family Therapy." Integral Transpersonal Journal 14, no. 14 (April 2020): 64–88. http://dx.doi.org/10.32031/itibte_itj_14-kk-ls4.

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The work of Virginia Satir, a pioneer family therapist, is examined as a transpersonal approach to family therapy. Ways in which transpersonal perspectives may be applied in family therapy are explored in Satir’s notions of grounding and centering, the evolving and transcending concept of congruence using the Self/I AM concept in the Satir iceberg model, as well as the Satir conceptualization of the therapist’s use of self. Aspects of transpersonal psychotherapy relevant to the practice of family therapy are examined, including the creation of a transpersonal space of trust in order to strengthen the therapeutic alliance, going beyond meaning in working with the family system to apply transpersonal (e.g. nondual psychotherapeutic) approaches to the therapist’s use of self in therapy. A discussion of intersubjectivity and the role of the beingness of the family therapist in promoting transcendence, awareness, and healing for the family is included. Satir family therapy is consistent with transpersonal psychotherapeutic perspectives and is therefore recommended as a prospective family therapy modality for the transpersonally-oriented psychotherapist. KEYWORDS Satir, Family Therapy, Transpersonal Psychology, Transpersonal Psychotherapy, Transcendence, Consciousness, Transformation, Intersubjectivity, Nondual Psychotherapy.

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Masters, Errol. "Transpersonal Astro-Psychology." Self & Society 13, no. 3 (May 1985): 139–44. http://dx.doi.org/10.1080/03060497.1985.11084693.

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Law, Ho, B. Les Lancaster, and Nikki DiGiovanni. "A wider role for coaching psychology – applying transpersonal coaching psychology." Coaching Psychologist 6, no. 1 (June 2010): 24–32. http://dx.doi.org/10.53841/bpstcp.2010.6.1.24.

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This paper aims to address the wider role of coaching psychology by showing how:1. The coaching profession is entering a new realm of coaching consciousness that is beyond the current state of engagement – that is – transpersonal coaching psychology.2. Transpersonal coaching can be grounded in transpersonal psychology.3. Transpersonal coaching psychology can be used to lever social change that could have a significant impact upon our environment.The above is based on our contributions to the 2nd European Coaching Psychology Conference’s symposium entitled ‘Transpersonal Coaching Psychology and the Environment’ in December 2009. The paper also forms a continuous dialogue in response to Outhwaite and Bettridge’s (2009) call for coaching to be used as a means to meet an organisation’s Corporate Social Responsibility (CSR) as well as an individuals’ psychological, cultural and spiritual needs.

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Cohen, Elliot. "Transpersonal psychology as critical/radical psychology." Transpersonal Psychology Review 24, no. 1 (2022): 24–26. http://dx.doi.org/10.53841/bpstran.2022.24.1.24.

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Editor’s note: this article is a summary of the Keynote at the Section Annual Conference Transpersonal Activism on 12 September 2021.Despite its designation as the ‘Fourth Force,’ Transpersonal Psychology often occupies a peripheral and precarious place within mainstream Psychological approaches. Its historic focus on mystical/spiritual and non-ordinary states of consciousness, coupled with its continued emphasis on subjective and experiential inquiry, have often led to it being excluded in favour of more materialist, positivistic paradigms that currently dominate the discipline. Rather than attempt to simply adapt and assimilate into more mainstream, conventional forms of Psychology, Transpersonal Psychology has a unique opportunity to actively embrace its otherness and outsider status; to pursue authentic interdisciplinary encounters and pioneer more inclusive and radical approaches to research methods. In contemporary Humanistic and Engaged expressions of Eastern Wisdom Traditions (specifically Hinduism, Buddhism and Daoism) one may observe the increasing emphasis on ecological awareness, recovery of the Divine Feminine and more spiritually informed approaches to social justice. To avoid accusations of remoteness, solipsism and spiritual bypassing, Transpersonal Psychologists also need to better attend and creatively respond to prevailing political and socioeconomic conditions. In this keynote I will demonstrate how Transpersonal Psychology has at its heart, always constituted a critical/radical approach to Psychology and still retains the capacity to reinvigorate, re-enchant, transform and transcend.

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Edwards, Anthony. "Transpersonal psychology and social cognition: Towards an integration." Transpersonal Psychology Review 13, no. 1 (April 2009): 77–86. http://dx.doi.org/10.53841/bpstran.2009.13.1.77.

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Social cognilion and transpersonal psychology may seem sharply distinct approaches to psychology. This viewpoint is challenged in this paper, which makes the case for a fruitful rapport between these two perspectives. This is illustrated by looking at how transpersonal psychology may benefit from taking greater cogniza-nce of social cog nd ion research, and at how social cognition may be helped by incorporating important insights from transpersonal psychology. The merits of a transpersonal approach on five topics within social cognition are considered: beliefs and attitudes, attribution theory, social represent at io ns theory, schema theory and stereotyping. Some comments considering the a-pplicalions of an interface between social cognition and transpersonal psychology are also offered.

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Buckler, Scott, April Woodward, and Ho Law. "The transpersonal that can be defined is not the true transpersonal: A Taoist perspective on defining transpersonal psychology." Transpersonal Psychology Review 21, no. 1 (2019): 17–21. http://dx.doi.org/10.53841/bpstran.2019.21.1.17.

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This paper aims to provide an understanding on the meaning of transpersonal psychology. It first examines the current definition of transpersonal psychology and its inherent problems and challenges. It then offers a new insight on the definition by drawing a parallel metaphor from the Taoist perspective and concludes that the nature of transpersonal psychology is fluid like water which is formless. Transpersonal psychologists may well be continuously calling themselves Transpersonal psychologists and let the transpersonal continuously evolve and be defined by the individual concerned. The truth is out there, beyond the definition.

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Drew, John, and Ho Law. "The Organization, Transpersonal, Spirituality and Values in the Workplace." Integral Transpersonal Journal 10, no. 10 (April 2018): 88. http://dx.doi.org/10.32031/itibte_itj_10-dj-lh3.

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This paper critically examines the organisational practice that relates to transpersonal psychology. Drawing upon major theories and findings in the broad area of transpersonal applications from a literature review, we argue that the values of the transpersonal are being communicated indirectly at work. They are subsumed in ‘spirituality’, which in turn is subsumed by the term ‘value’. We conclude that transpersonal psychology has an important role to play in the workplace and suggest possible ways as to how to move the discipline forward. KEYWORDS Organization, Workplace, Spirituality, Transpersonal Psychology, Value.

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Lancaster, B. Les. "Velmans and the Transpersonal: Reflexivity at the Core." Journal of Consciousness Studies 30, no. 1 (January 30, 2023): 43–64. http://dx.doi.org/10.53765/20512201.30.1.043.

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In assessing the relevance of Velmans' work for transpersonal psychology, two major features of his reflexive monism are explored. The first is the notion that consciousness is embedded in the external world and in the body, the second is the principle of reflexivity itself. The embeddedness of consciousness in the world underpins transpersonal notions of consciousness as a primary reality of the universe. Consciousness as embodied is a critical component for therapies and psychospiritual practices that focus on somatic awareness, both central to transpersonal psychology's objectives. The reflexivity at the core of Velmans' theory is identified as a principle that recurs at different scales (the brain, cognition, and the universe), thus relating to esoteric ideas of correspondence across microcosmic and macrocosmic levels of being. For transpersonal psychology, this recognition that 'ancient' esoteric ideas can be substantiated and updated through contemporary research into consciousness opens further avenues of enquiry.

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Shumkov, Mikhail Alekseevich. "Transpersonal psychology. The experience of transpersonal development and consciousness." Humanitarian, no. 1 (2) (February 2, 2017): 58–59. http://dx.doi.org/10.21661/r-115950.

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Watts, Fraser. "Psychology, religion and the transpersonal." Transpersonal Psychology Review 20, no. 1 (2018): 15–22. http://dx.doi.org/10.53841/bpstran.2018.20.1.15.

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The relationships between psychology, religion and the transpersonal are difficult to clarify because of confusion and uncertainty about the key terms. ‘Religion’ is so diverse that there is no single essence of religion that is found in all its manifestations. The ‘transpersonal’ is also hard to define, one of the issues being that it is often defined largely in what it goes ‘beyond’ rather than what it is in itself. It is suggested that interest in the transpersonal has migrated out of religion and in some respects remains a quasi-religion. Finally there is often an ambiguity in how psychology should engage with religion, spirituality and the transpersonal, whether it should play the role of the detached observer or whether it should participate in what it is also studying. I suggest that it should do both and should integrate them as best it can, rather than choosing one over the other.

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Pasiska, Pasiska. "KONSEP MANUSIA DAN KOMUNIKASI DALAM PERSEPEKTIF PSIKOLOGI TRANSPERSONAL DAN ISLAM." INJECT (Interdisciplinary Journal of Communication) 3, no. 2 (December 1, 2018): 273. http://dx.doi.org/10.18326/inject.v3i2.273-292.

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This paper analyzes more deeply on how transpersonal psychology is one of the fields in psychology that integrates psychological concepts, theories, and methods with spiritual wealth from various cultures and religions. The core concept of transpersonal psychology is nonduality, the knowledge that each part of human is part of the whole universe. Cosmic union that sees everything as a whole. Transpersonal psychology focuses more on spiritual or transcendental aspects of humans. Further, the transpersonal in the Islamic concept is more optimizing human potential for values to Godhead, which is done by Sufi as an effort to find out a way to God, starting from tobat, zuhud, ridha, tawadhu, mahabbah and ma’rifah as the manifestations of an optimization of Godhead values in human beings. The transpersonal psychology aspect is highly correlated with Islam particularly in the field of mental illness healing which is done through salat, fasting, dzikir (remembering God), doa (praying), and hajj (pilgrimage).AbstrakArtikel ini mengungkap lebih dalam bagaimana psikologi transpersonal sebagai salah satu bidang psikologi yang mengintegrasikan konsep, teori, dan metode psikologi dengan kekayaan spritual dari bermacam-macam budaya dan agama. Konsep inti dari psikologi transpersonal adalah non-dualitas (nonduality), suatu pengetahuan bahwa tiap-tiap bagian (manusia) adalah bagian dari keseluruhan alam semesta. Penyatuan kosmis yang memandang segala-galanya sebagai satu kesatuan. Psikologi transpersonal lebih menitikberatkan pada aspek-aspek spiritual atau transendental dalam diri manusia. Kemudian transpersonal dalam konsep Islam lebih optimalisasi potensi manusia terhadap nilai-nilai Ketuhanannya, yang dilakukan dikalangan sufi dalam upaya menemukan jalan menuju kepada Tuhan, dimulai dari tobat, zuhud, ridha, tawadhu, mahabbah dan ma’rifah yang mana manifestasi dari hal tersebut ialah optimalisasi nilai-nilai Ketuhanan dalam diri manusia. Aspek psikologi transpersonal yang sangat berkeorelasi dalam Islam khususnya dalam bidang penyembuhan penyakit mental ialah melalui sholat, puasa, dzikir, doa,dan haji.

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Drew, John, and Ho Law. "Transpersonal in the workplace: The organisation, the transpersonal, spirituality and values." Transpersonal Psychology Review 19, no. 2 (2017): 27–39. http://dx.doi.org/10.53841/bpstran.2017.19.2.27.

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This paper reviews a broad range of literature on the transpersonal and spirituality in the workplace. It aims to critically examine the organisational practice that relates to transpersonal psychology by drawing on major theories and findings in the broad area of transpersonal applications. In this paper, we argue that the values of the transpersonal are being communicated indirectly at work. They are subsumed ‘under’ or ‘by’ ‘spirituality’, which in turn is subsumed by the term ‘value’. We conclude that transpersonal psychology clearly has an important role to play in the workplace, and suggest possible ways as to how to move the discipline forward.

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Rush, Mike. "The contribution of Western Esotericism to transpersonal psychology." Transpersonal Psychology Review 18, no. 1 (2016): 32–43. http://dx.doi.org/10.53841/bpstran.2016.18.1.32.

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In this article I argue that Transpersonal Psychology has a close relationship with Western Esotericism, represented by the contemporary ‘modern occult revival’. I present an overview of a few key transpersonal psychologists and how their ideas display the characteristics of Western Esotericism as defined by Antoine Faivre. I then discuss whether this approach is appropriate, the implications of associating Western Esotericism with Transpersonal Psychology, and the potential for a re-synthesis of these two traditions.

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Ginzburg, Tatiana. "Paradoxes Of Infinity And Foundations Of Transpersonal Psychology." Integral Transpersonal Journal 6, no. 6 (February 2015): 60–71. http://dx.doi.org/10.32031/itibte_itj_6-g2.

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Transpersonal psychology’s uniqueness comes from the point of infinity of the psyche, as the subject of the field. Jung being one of the predecessors of transpersonal psychology confirms the infinity of the psyche very clearly. But this has created another problem. What are the borders of the subject if it is infinite? And if psyche is infinite, how can we grasp it as whole? Can it be fully cognized? Or to give the opposite point of view, is it unknowable? In the search for the borders of the subject of transpersonal psychology, we are attempting to reflect on the paradoxes of infinity. As it turns out, the concept of “actual infinity” (opened by Georg Cantor in the late 19th century) allow us to create a new perspective in solving the infinity problems in psychology. The question arises that if the psyche is infinite, can the psyche be cognized? The idea of psyche being actually infinite allows us to resolve the issue of cognizability of the psyche in principle. This issue is whether a possibility exists for a person to complete the process of self-exploration. Such a solution may lay a new foundation for Transpersonal Psychology on a non-classical scientific basis. KEYWORDS Infinity, transpersonal psychology, self-exploration, enlightenment, perfection, unknowability, knowability,cognizability

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Sheppard, Eileen. "Anthropology and the development of the Transpersonal Movement: Finding the Transpersonal in Transpersonal Anthropology." Transpersonal Psychology Review 11, no. 1 (2007): 59–69. http://dx.doi.org/10.53841/bpstran.2007.11.1.59.

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Transpersonal Anthropology (hereafter ‘TA’) is a growing field within Social Anthropology. It has many similarities with Transpersonal Psychology and, I believe, can offer useful ideas and approaches to study. In particular, it offers a much wider view of human experience than Western psychology because it is based on non-Western peoples, their concepts, philosophies, ways of life and experiences. Secondly, Social Anthropology as a whole has undergone much soul-searching and analysis of its methods,and many of its findings are appropriate across the Social Sciences. But in my view TA appears to have narrowed its vision, and maybe our two disciplines can fruitfully inform each other. I will begin with a brief history of Social Anthropology and its treatment of the sacred and spiritual. This gives something of an explanation as to how TA has developed in a particular way. I will offer an alternative model based on my Fieldwork: I have been studying the Transpersonal within mild altered states of consciousness (ASCs), both sacred and secular, as part of ordinary everyday ‘streams of consciousness’ (James, 1950), and therapeutic effects of such states.

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Lattuada, Pier Luigi. "Transpersonal Psychology as a Science." Integral Transpersonal Journal 11, no. 11 (September 2018): 26–51. http://dx.doi.org/10.32031/itibte_itj_11-lp2.

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In this article, the author will discuss the specificities of transpersonal psychology, exploring how can offer an enormous potential to psychological science, encouraging it to widen its field of application and methods. In doing so the author will offer both some of the answers to the criticism by mainstream psychology, and those ontological and epistemological aspects on which it is based.

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Judy, Dwight. "Transpersonal Psychology: Mapping Spiritual Experience." Religions 2, no. 4 (November 22, 2011): 649–58. http://dx.doi.org/10.3390/rel2040649.

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Grof, Stanislav. "Brief History of Transpersonal Psychology." International Journal of Transpersonal Studies 27, no. 1 (January 1, 2008): 46–54. http://dx.doi.org/10.24972/ijts.2008.27.1.46.

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Dubin-Vaughn, Sarah. "Transpersonal psychology coming of age." Humanistic Psychologist 18, no. 3 (1990): 343–44. http://dx.doi.org/10.1037/h0101426.

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Guest, Hazel. "The Origins of Transpersonal Psychology." British Journal of Psychotherapy 6, no. 1 (September 1989): 62–69. http://dx.doi.org/10.1111/j.1752-0118.1989.tb01262.x.

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Judy, Dwight H., and Robert Schmitt. "The Institute of Transpersonal Psychology." Humanistic Psychologist 17, no. 3 (1989): 294–97. http://dx.doi.org/10.1080/08873267.1989.9976861.

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Taylor, Eugene. "Transpersonal psychology: Its several virtues." Humanistic Psychologist 20, no. 2-3 (1992): 285–300. http://dx.doi.org/10.1080/08873267.1992.9986796.

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Davis, John. "An overview of transpersonal psychology." Humanistic Psychologist 31, no. 2-3 (2003): 6–21. http://dx.doi.org/10.1080/08873267.2003.9986924.

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Somers, Barbara, Elizabeth McCormick, and Karyn Fletcher. "The Centre for Transpersonal Psychology." Self & Society 26, no. 5 (November 1998): 29–38. http://dx.doi.org/10.1080/03060497.1998.11085887.

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Law, Ho. "Covid-19 & Transpersonal Psychology." Transpersonal Psychology Review 22, no. 1 (2020): 2–5. http://dx.doi.org/10.53841/bpstran.2020.22.1.2.

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Rowan, John, and Law Ho. "Do transpersonal psychologists know what they are talking about?" Transpersonal Psychology Review 21, no. 1 (2019): 6–9. http://dx.doi.org/10.53841/bpstran.2019.21.1.6.

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This paper is a critique on transpersonal psychologists in terms of their experience and practices. Rowan observed that most participants in transpersonal psychology conferences had not embodied the experience of Nondual – the highest level ofconsciousness in the realms of the transpersonal according to Wilber (2000). Rowan further pointed out that most great religious traditions made the distinction between Subtle; Causal; Nondual level of consciousness, citing Judaism, Christianity, Muslim, Hinduism and Yoga as examples. The paper further claims that all spiritual experiences come from the Subtle level, which is often confused with the Causal and Nondual level of consciousness. In conclusion, Rowan argued that psychologists should be engaged with their own experience and practice in terms of the three levels of consciousness if they were to be transpersonal psychologists and claimed that they know what transpersonal psychology is about.Keywords:Subtle; Causal; Nondual; consciousness; religions; transpersonal.

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Rifkiana, Shifa. "Pendidikan Karakter Dalam Perspektif Psikologi Transpersonal Islam." Mimbar Kampus: Jurnal Pendidikan dan Agama Islam 20, no. 2 (October 9, 2021): 176–85. http://dx.doi.org/10.47467/mk.v20i2.572.

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The problem in this study is the lack of research that links character education to the psychology of transpersonal Islam. To discuss the matter, the purpose of this research is to know the education of character in psychology in general and in the psychological perspective of transpersonal Islam. Transpersonal psychology tries to link with a higher soul, a transatory experience, which in time imbues knowledge by intuition and comes to true nature. And that true nature is the recognition of a higher soul. In this case is god. In Islam, it means god.

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Whomsley, Stuart. "Sigmund Freud and the occult: Parapsychology, and transpersonal psychology." Transpersonal Psychology Review 25, no. 1 (May 31, 2024): 42–48. http://dx.doi.org/10.53841/bpstran.2024.25.1.42.

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The late nineteenth and early twentieth century saw a resurgence of interest in the occult and the paranormal. Ideas from the occult, the paranormal and the study of altered states of consciousness influenced Freud’s theories. In turn, the work of Freud has influenced parapsychology and transpersonal psychology. This paper explores these lines of influence from occultism, through Freudianism, into parapsychology and transpersonal psychology. It begins by examining late 19th-century occultism and Freud’s ambiguous position on it. It then considers his work The Uncanny (1919/1955), before looking at his interest in telepathy, clairvoyance, fortune tellers, dream interpretation and the magic of words. Freud’s influence on Jung and Assagioli will be discussed before considering of his overall legacy for parapsychology and transpersonal psychology.

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Haryanto, Sri, and Mohammad Muslih. "Integration of Sufism and Transpersonal Psychology." International Journal of Religion 5, no. 5 (April 23, 2024): 1041–47. http://dx.doi.org/10.61707/gwf1q264.

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This research explores the valuable intersections and synergies between Sufism and transpersonal psychology, focusing on how these two disciplines can provide deep insights and solutions to social and individual challenges in the modern era. Facing an identity crisis, existential anxiety, and an increasingly urgent search for the meaning of life, this study shows that Sufism and transpersonal psychology offer rich alternative perspectives and practices for answering these existential questions. Through a phenomenological qualitative methodology, the research collected and analyzed data from in-depth interviews and focus group discussions with students and supervisors at the Al-Huda Islamic Boarding School in Central Lombok, an environment rich in spiritual and academic practices. The research results show that integrating Sufistic spiritual understanding and transpersonal psychological insight facilitates holistic self-development, providing guidance for achieving higher consciousness and a more meaningful life. In this context, Sufism, with its focus on the direct experience of the divine presence, and transpersonal psychology, emphasizing the expansion of consciousness beyond the ego, both serve as valuable guides in navigating the complexities of human existence. This research underlines that the dialogue between Islamic spiritual traditions and modern psychological science enriches our theoretical understanding and daily practice in dealing with contemporary issues, offering new views on the potential for self-integration and achieving spiritual depth in the current era.

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Simão, Manoel José Pereira. "Psicologia Transpessoal e a Espiritualidade." O Mundo da Saúde 34, no. 4 (December 30, 2010): 508–19. http://dx.doi.org/10.15343/0104-7809.20104508519.

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Clegg, Nat, and Ho Law. "The art of the transpersonal: Its psychology and coaching application." Transpersonal Psychology Review 19, no. 1 (2017): 24–44. http://dx.doi.org/10.53841/bpstran.2017.19.1.24.

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This article outlines an approach to transpersonal enquiry and its application to coaching. It evolves from a personal journey (autoethnography) from the study of fine art principles towards the practice of transpersonal coaching and the actualisation of the theories and principles of transpersonal and coaching psychology respectively. The flow of the journey travels through an appreciation of the creation of art, how to understand art and what this may mean to the individual, the links to some psychological principles and the formation of a methodology which combines the learned elements for the practitioner/ participant (coach/coachee) to understand the self in their present condition.

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Lattuada, Pier Luigi. "Phenomenology Of Zero In Transpersonal Psychology." Integral Transpersonal Journal 3, no. 3 (December 2012): 38–47. http://dx.doi.org/10.32031/itibte_itj_3-zero.

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Friedman, Harris. "Transpersonal Psychology as a Scientific Field." International Journal of Transpersonal Studies 21, no. 1 (January 1, 2002): 175–87. http://dx.doi.org/10.24972/ijts.2002.21.1.175.

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Miller, John J. "Textbook of Transpersonal Psychiatry and Psychology." Psychiatric Services 49, no. 4 (April 1998): 541–42. http://dx.doi.org/10.1176/ps.49.4.541.

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de Rios, Marlene Dobkin. "Textbook of Transpersonal Psychiatry and Psychology." Journal of Nervous &amp Mental Disease 185, no. 8 (August 1997): 526. http://dx.doi.org/10.1097/00005053-199708000-00012.

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Bynum, Edward Bruce. "A brief overview of transpersonal psychology." Humanistic Psychologist 20, no. 2-3 (1992): 301–6. http://dx.doi.org/10.1080/08873267.1992.9986797.

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Besthorn, Fred H. "Transpersonal Psychology and Deep Ecological Philosophy." Social Thought 20, no. 1-2 (January 2001): 23–44. http://dx.doi.org/10.1300/j131v20n01_03.

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Cowley, Au-Deane S., and David Derezotes. "Transpersonal Psychology and Social Work Education." Journal of Social Work Education 30, no. 1 (January 1994): 32–41. http://dx.doi.org/10.1080/10437797.1994.10672211.

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Godlaski, Theodore M. "Transpersonal Psychology and the Addicted Experience." Alcoholism Treatment Quarterly 5, no. 3-4 (February 6, 1989): 245–56. http://dx.doi.org/10.1300/j020v05n03_16.

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Davies, Ann. "Transpersonal Psychology Section Conference: A review." Transpersonal Psychology Review 14, no. 2 (2011): 38–39. http://dx.doi.org/10.53841/bpstran.2011.14.2.38.

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Walach, Harald. "Narcissism – The shadow of transpersonal psychology." Transpersonal Psychology Review 12, no. 2 (September 2008): 47–59. http://dx.doi.org/10.53841/bpstran.2008.12.2.47.

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Narcissism comes in two variants: Ego-inflation and the Moses complex. While the former is exhibited by pathological grandiosity, the latter is marked by excessive self-devaluation and lack of self-esteem. In group contexts, both are found in the symbiotic appearance of charismatic leaders and worshipping followers. Both are subtle forms of spiritual defense mechanisms against the true spiritual task of finding and transcending one’s ‘true’ self. Because of its specific topic, transpersonal psychology is particularly likely to attract people with narcissistic problems and one should be aware of this. Some practical implications are pointed out.

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Ellis, Albert. "Reply to Walsh on Transpersonal Psychology." Journal of Counseling & Development 68, no. 3 (January 2, 1990): 344–45. http://dx.doi.org/10.1002/j.1556-6676.1990.tb01391.x.

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Walach, Harald. "The epistemological status of Transpersonal Psychology – the database argument revisited." Transpersonal Psychology Review 11, no. 1 (2007): 99–110. http://dx.doi.org/10.53841/bpstran.2007.11.1.99.

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Transpersonal psychologists often subscribe to what I call here a Naïve Objectivism of Introspective Data (NOISED) approach to inner experience. This has been criticised. I propose here to take introspective data seriously, but not naively so. Trying to hold the middle-ground, it is argued that similar to science proper, a future transpersonal methodology will have to make an important step from subjective and inner experience to potentially intersubjective experience. While there is a canon of methods how this can be done in science with experience of the outer world, there is no equivalent in transpersonal psychology for inner experience. Simply taking experience as data won’t do. The only chance is to use pragmatic criteria and develop a pragmatic catalogue of how to judge inner experiences. This is a future task for transpersonal epistemology. It will have to use some circular structure, linking experience to tradition und probing it by pragmatic criteria. How this can be done, and why it should be done is developed in this paper.

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Siegel, Irene R. "EMDR as a Transpersonal Therapy: A Trauma-Focused Approach to Awakening Consciousness." Journal of EMDR Practice and Research 12, no. 1 (2018): 24–43. http://dx.doi.org/10.1891/1933-3196.12.1.24.

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This article introduces the integration of a transpersonal psychological approach into the standard eye movement desensitization and reprocessing (EMDR) protocol. The history and philosophy of transpersonal psychology is explained as an expanded context for healing. The applications of a transpersonal context to EMDR therapy are discussed as it applies to taking the client from trauma to healing beyond adaptive functioning leading to exceptional human functioning, as depicted in Native shamanism and Eastern spiritual tradition where consciousness is awakened. The influence of the consciousness of the therapist is explored, as the convergence of science, psychology, and spirituality address the interpersonal nature of a shared energy field. Elements of transpersonal psychotherapy are presented, and transpersonal therapeutic skills are described to enhance the range of tools of the therapist from egoic intervention to an expanded range of perception based in mindful awareness, attunement, and resonance. Comprehensive case examples take us through the standard EMDR protocol where these two approaches integrate and flow as healing unresolved early trauma becomes the doorway for spiritual awakening.

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Laughlin, Charles D., and Adam J. Rock. "Transpersonal phenomenology: The cosmological and spiritual dimensions of the Husserlian epoché." Transpersonal Psychology Review 23, no. 2 (2021): 41–62. http://dx.doi.org/10.53841/bpstran.2021.23.2.41.

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Although phenomenologist Edmund Husserl’s project was not directed at transpersonal experiences, his methods are nevertheless applicable in a profound and effective way. We explore Husserl’s project and its methods for their relevance to transpersonal studies. Husserl laid out the proposition that science, including psychology, must be grounded in the study of perception, which after all is the source of all data of interest to the sciences. He held that until the essential structures of experience are laid bare, scientists have no idea of which elements of experience come from the environing world (Umwelt) and which are projected by the cognizing mind upon the world. His methods of reduction and epoché are explored and rudimentary steps toward realizing the ‘phenomenological attitude’ are defined. Once we are clear about how Husserlian phenomenology is actually accomplished, we turn to its relevance to transpersonal studies, offering examples first by applying them to the Taylor-Hartelius debate in transpersonal psychology, and then to the issue of absorption states in transpersonal anthropology and the study of the roots of religion cross-culturally.

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Cunningham, Paul. "A Transpersonal Festschrift to Honor Charles Tart on his 85th Birthday." Journal of Anomalous Experience and Cognition 3, no. 2 (August 29, 2023): 228–47. http://dx.doi.org/10.31156/jaex.24308.

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This summary honors Charles Tart on his 85th birthday by reviewing his contributions and the influence of his work in the subdiscipline of Transpersonal Psychology. Six contributions are reviewed, namely his vision of Transpersonal Psychology as: (a) a science of Mind and Spirit, (b) a critical psychology, (c) an empirical, non-churchly approach to religion as spiritual psychology, (d) a state-specific science of exceptional human experience, (e) an evidence-enriched science of spirituality grounded in the scientific foundations of experimental parapsychology, and (f) a psychology of human possibilities to help individuals overcome obstacles to growth.

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Crace, Benjamin D. "A Transpersonal Conversation." Journal of Pentecostal Theology 31, no. 1 (February 21, 2022): 79–96. http://dx.doi.org/10.1163/17455251-bja10027.

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Abstract This article develops and deploys a participatory hermeneutic for Pentecostal theology through a dialogue with transpersonal psychology. It takes as representative the work of Jorge Ferrer and Jacob Sherman for its interdisciplinary approach. After brief contextualization within Pentecostal hermeneutics and the larger cultural history of spirituality, it highlights the salient features of a participatory approach. Then it moves to a short overview of Bruno Barnhart’s constructive participatory interpretation of history. Afterward, the prophetic word of knowledge, exemplified in John 4, is rescripted through the foregrounded participatory hermeneutic to demonstrate its cachet. The study ends with critical reflection on the examined content and the hermeneutical endeavor within Pentecostal theology.

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Swart, Amy. "Partner Yoga for Establishing Boundaries in Relationship: A Transpersonal Somatic Approach." International Journal of Yoga Therapy 21, no. 1 (September 1, 2011): 123–28. http://dx.doi.org/10.17761/ijyt.21.1.23162t2272810874.

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This article is written for yoga therapists and psychotherapists who work with couples who have difficulty setting boundaries and maintaining individuality in their relationships. Partner yoga, transpersonal psychology, and somatic-based psychology are approaches that can provide clients with a holistic system of therapy to encourage healthy boundaries and emotional connection. The process of partner yoga is described from a transpersonal, somatically oriented approach. Examples of specific asanas, or yoga poses, are discussed alongside the special considerations that a therapist must consider when exploring boundaries and communication through partner yoga. Insights from individual case sessions with couples are included to illustrate the process of differentiation and the possibility of experiencing a transpersonal union through partner yoga.

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Harrild, Freya, and David Luke. "An evaluation of the role of mystical experiences in transpersonal ecopsychology." Transpersonal Psychology Review 22, no. 1 (2020): 45–52. http://dx.doi.org/10.53841/bpstran.2020.22.1.45.

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This paper explores both transpersonal psychology and ecopsychology individually and in conjunction, followed by an inspection of their relationship with mystical experiences and the impact of these within a transpersonal ecopsychological context. Specifically, nature as a trigger for such experiences is examined, alongside an analysis of the effect of these nature mystical experiences on an individual’s ego-boundaries and their psychological wellbeing. A special case is made for the re-emerging study of psychedelics – as positive agents of mental health, wellbeing, spiritual and creative growth, and social change – as inherently belonging to a transpersonal ecopsychology. The final thoughts will be based upon a more critical evaluation of these key concepts and their implications in modern psychology.

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Journal articles on the topic 'Transpersonal psychology'

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