Transpersonal Psychology Rev. Diane Berke One Spirit Interfaith Seminary First Year Training

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1 Transpersonal Psychology Rev. Diane Berke One Spirit Interfaith Seminary First Year Training Definition... most people live... in a very restricted circle of their potential being. They make use of a very small portion of their possible consciousness.... We all have reservoirs of life to draw upon, of which we do not dream. - William James Transpersonal psychology can be understood as the meeting place of psychology and spirituality, the melding of the wisdom of the world s spiritual traditions with the discoveries and insights of modern psychology. It is concerned with developing a healthy sense of self while also honoring the urge to go beyond, or transcend, the self (Brant Cortright, Psychotherapy and Spirit, p. 9). The word transpersonal generally is understood to mean beyond the personal. A transpersonal approach to psychology assumes that there is more to who we are to our true nature - than the small, separated, limited, individual sense of self that we normally identify with. Especially in its formative years, transpersonal psychology focused its attention almost exclusively on what is beyond the personal - including such areas of study as mystical experience, altered states of consciousness, kundalini awakening, shamanic journeying, unitive states, near-death experiences, etc. More recently, the field of transpersonal psychology has expanded to include the study, not only of self-transcendence, but also of how the spiritual can be expressed in and through the personal self (Cortright, p. 10) Historical Background Pioneering psychologist Abraham Maslow termed transpersonal psychology the Fourth Force, or movement, in psychology, the first three being psychoanalysis, behaviorism, and humanistic psychology. It has been said that psychoanalysis is the study of the mind, behaviorism is the study of behavior, humanistic psychology is the study of the whole person, and transpersonal psychology is the study of consciousness itself. Transpersonal psychology has its early roots in the work of William James, often considered the first American psychologist, particularly in his classic work The Varieties of Religious Experience (published in 1902). In that book, James suggested that mystical experiences were at the root of all the world s religions and represented a natural and healthy human impulse. He identified four general characteristics of mystical experiences: ineffability (difficult or impossible to convey or describe adequately in words), a noetic quality (states of knowledge, insight, awareness, revelation, & illumination beyond the realm of the intellect; awareness of unity with the Absolute, of immortality of the soul, of great truths; time and space are transcended); transiency (fleeting in linear time, although they seem to be eternal); and passivity (a feeling of being swept up, held, or carried by a greater force or power; may be accompanied by a sense of separation from bodily consciousness, trance states, visions, healing powers, voices, etc.). Freud and his followers generally dismissed mystical experiences as fantasies and as regressions to a womb-like state. The early behaviorists, in an effort to gain acceptance for psychology as a hard science, shifted the focus of study from the mind to behavior which could be measured and quantified, experimentally manipulated, controlled, and replicated. The entire range of inner, subjective experience was dismissed from the realm of scientific study. Despite these trends, some psychologists continued to explore the realm of the transcendent. Thus, transpersonal psychology can also be seen as having strong roots in the work of Carl Jung, particularly his exploration of the archetypes and the collective unconscious. Jung frequently wrote about spiritual experiences as a sign of mental health and, ultimately, the only relief from neurosis and the psychological suffering of addiction. The 1950 s and 1960 s saw the emergence of humanistic psychology. Discontent with the limitations of psychoanalysis and behaviorism, humanistic psychologists refocused the field of psychology on the explor- 1

2 ation of psychological health, creativity, values, the cultivation of meaning in the face of existential realities such as suffering and mortality, etc. Maslow s study of self-actualization and what he called peak experiences formed a foundation for his later interest in self-transcendence and for the emergence of the field of transpersonal psychology. Current prominent theorists and researchers in the field of transpersonal psychology include Ken Wilber, Stanislav and Christina Grof, Charles Tart, John Welwood, Frances Vaughan, and Roger Walsh. Some Basic Concepts The following definitions are taken from Frances Vaughan, Transpersonal Psychotherapy: Context, Content and Process in the Journal of Transpersonal Psychology, 1979, from John Davis s Transpersonal Psychology website, and from Ken Wilber, No Boundary, Chapter 9 The Self in Transcendence. Developmental Spectrum the model developed by Ken Wilber to describe the full range of psycho-logical development, in broad strokes it distinguishes prepersonal stages of development (prior to the development of a stable sense of self), personal stages (wherein the development and refinement of an individual sense of self is achieved), and transpersonal stages (based on identification with a whole that is larger than the individual ego, or self). Pre/Trans Fallacy the tendency to confuse prepersonal and transpersonal dimensions, experiences, or manifestations Reductionistic Errors the tendency to reduce all unusual experience, such as peak or mystical experience, to a pathological or regressive diagnosis (e.g., Freud s view of mystical experience); this error denies the possibility of extraordinarily positive mental health, enlightenment, awakening, etc. Elevationist Errors the tendency to assume that all unusual experience is inherently mystical or transpersonal (often associated with some ungrounded forms of New Age thinking or beliefs); this error denies the possibility of psychological breakdown or psychopathology Lucid Dreaming the experience of being aware of dreaming (i.e., being the dreamer) while in the dream state; may involve either actively manipulating the content of the dream or simply witnessing it Meditation practices for focusing or quieting mental processes and fostering transpersonal states; most forms of meditation involve either focused attention on one object (such as a mantra or one s breath) or mindful attention to all the contents of awareness; both have the ultimate goal of expanded awareness and self-transcendence. Training and working with moment-to-moment awareness, exploring the nature of mind and identity, and expanding the sense of self are foundational practices within transpersonal psychology. Optimal Mental Health Whereas traditional psychology generally views mental health as adequate coping with environmental demands and resolution of personal conflict, transpersonal psychology also includes greater self-awareness and self-responsibility, self-actualization, a capacity for self-transcendence, and service to others in its understanding of what constitutes optimal mental health. States of being that are experienced in peak or plateau experiences (such as expanded awareness, freedom from internal conflicts and deficiency, and authentic contact with others) are seen as possible to develop as enduring traits. Transpersonal psychology also seeks to explore and validate states that have been termed enlightenment, liberation, or awakening by the spiritual disciplines. Peak Experiences a term coined by Maslow to describe experiences which include some, but not necessarily all, of the following characteristics: Very strong or deep positive emotions akin to ecstasy A deep sense of peace or tranquility Feeling in tune, in harmony, or at one with the universe A sense that it is a very special experience that would be difficult or impossible to describe adequately in words Plateau Experiences similar to peak experiences but of longer duration and less intensity; can include meditative experiences and quiet reverie states Self-Transcendence/Transpersonal Experiences states of consciousness in which the sense of self is expanded beyond the ordinary definitions and self-images of the individual personality; the direct experience 2

3 of a fundamental connection, harmony, or unity with others and the world. The self that is transcended is the personality or ego-self, the collection of self-concepts, self-images, and roles which develops through one s interactions. Transpersonal approaches hold that this ego-self is not the same as one s true nature or essence, and that self-transcendence opens one to the experience of this deeper nature. A sense of selftranscendence is a defining characteristic of mystical experiences. Spiritual Emergence the process of moving to transpersonal levels of development, or becoming aware of and integrating transpersonal experiences Spiritual Emergency a disturbing experience or psychological crisis resulting from a transpersonal experience or sudden spiritual emergence, it can have either a positive or negative outcome depending on how it is handled; Stan & Christina Grof have developed guidelines for caring for someone in a spiritual emergency, recognizing both the person s immediate distress and the potential for profound growth. For more information, contact the Spiritual Emergence Network Information and Referral Service, , or Transcendent Self/Witness a center and expanse of awareness which is creatively detached from one s personal mind, body, emotions, thoughts, sensations, memories, and feelings; a deep source of inner strength and serenity that persists, unperturbed, like the depths of the ocean, even though the waves of consciousness are swept with torrents of pain, anxiety, or despair; accessed through disidentifying with all particular objects or contents of consciousness and identifying instead with the awareness that can simply and impartially notice/observe/witness them all. Transpersonal Practices structured activities that focus on inducing transpersonal experiences 3

4 A Witnessing Exercise: Sit in a comfortable and relaxed position. Slowly take a few deep breaths and center yourself. Then make the following affirmations, slowly and thoughtfully: I have a body, but I am not my body. I am more than my body. My body may be in different conditions of health or sickness. It may be rested or tired, but it is not my real I, My bold is my precious instrument of experience and of action, but it is not my self. I have a body, but I am not my body. I am more than that. I am the One who is aware. I am the Witness, constant and unchanging. I am the Self. I have emotions, but I am more than my emotions. My emotions are countless, contradictory, changing. Yet, I know that I always remain I, my self, in a state of irritation or calm. Since I can observe and understand my emotions, And then increasingly direct, and utilize them, It is evident that they are not my self. I have emotions, but I am not my emotions. I am more than that. I am the One who is aware. I am the Witness, constant and unchanging. I am the Self. I have an intellect, but I am more than my intellect. My intellect may be quiet or active. It is capable of expanding, letting go of limiting beliefs, and learning new attitudes. It is an organ of knowledge in regard to the inner world as well as the outer. But it is not my self. I have an intellect, but I am not my intellect. I am more than that. I am the One who is aware. I am the Witness, constant and unchanging. I am the Self. I am a center of pure awareness. I am a center of energy and attention, Capable of mastering and flowing with all energies: Physical, emotional, mental and spiritual. I am the constant and unchanging Witness. I am the Self, present and awake. Adapted from Roberto Assagioli, The Act of Will, pp

5 I AM: Guided Meditation This guided meditation takes you to the heart of your witness consciousness, your native awareness, the simple feeling of being of I AMness itself. Notice your present awareness. Notice the images and thoughts arising in your mind, the feelings and sensations arising in your body, the myriad objects arising around you in the room or environment. All of these are objects arising in your awareness. Now think about what was in your awareness five minutes ago. Most of the thoughts have changed, most of the bodily sensations have changed, and most of the environment may have changed. But something has not changed. Something in you is the same now as it was five minutes ago. What is present now that was present five minutes ago? The feeling-awareness of being itself, your most basic I AMness, is still present. You are that ever-present I AMness. The I AMness is present now, it was present a moment ago, it was present a minute ago, it was present five minutes ago. What was present five hours ago? I AMness. That sense of I AMness is an ongoing, self-knowing, self-recognizing, selfvalidating I AMness. It is present now, it was present five hours ago. All your thoughts have changed, all your bodily sensations have changed, your environment has also changed, at least slightly, but I AM is ever-present, radiant, open, empty, clear, spacious, transparent, free. Objects have changed, but not this formless I AMness. This obvious and present I AMness is present now as it was present five hours ago. What was present five years ago? I AMness. So many objects have come and gone, so many feelings have come and gone, so many thoughts have come and gone, so many dramas and terrors and loves and hates have come, and stayed a while, and gone. But one thing has not come, and one thing has not gone. What is that? What is the only thing present in your awareness right now that you can remember was present five years ago? This timeless, ever-present feeling of I AMness is present now as it was five years ago. What was present five centuries ago? All that is ever-present is I AMness. Every person feels this same I AMness because it is not a body, it is not a thought, it is not an object, it is not the environment, it is not anything that can be seen, but rather is the ever-present Seer, the ongoing open and empty Witness of all that is arising, in any person, in any world, in any place, at any time, in al the worlds until the end of time, there is only and always this obvious and immediate I AMness. What else could you possibly know? What else does anybody ever know? There is only and always this radiant, self-knowing, self-feeling, self-transcending I AMness, whether present now, five minutes ago, five hours ago, five centuries ago. Five millennia ago? 5

6 Before Abraham was, I AM. Before the universe was, I AM. This is your original face, the face you had before your parents were born, the face you had before the universe was born, the face you have had for all eternity until you decided to play this round of hide and seek, and get lost in the objects of your own creation. There is no need to pretend that you do not know or feel your own I AMness. And with that, the game is undone. A million thoughts have come and gone, a million feelings have come and gone, a million objects have come and gone. But one thing has not come, and one thing has not gone, the great Unborn and the great Undying, which never enters or leaves the stream of time, a pure Presence above time, floating in eternity. You are this great, obvious, self-knowing, self-validating, self-liberating I AMness. Before Abraham was, I AM. I AM is none other than Spirit in 1 st person, the ultimate, the sublime, the radiant allcreating Self of the entire Kosmos, present in you and me and us and him and her and them and all as the I AMness that each and every one of us feels. Because in all the known universes, the overall number of I AMs is but one. Rest as I AMness always, the exact I AMness you feel right now, just as it is, which is Unborn Spirit itself shining in and as you. Assume your personal identity as well as this or that object, as this or that self, as this or that thing resting always in the Ground of it All, as this great and completely obvious I AMness, and get up and go about your day, in the universe I AM created. (After this meditation practice, having grounded your understanding of the radical depth of your own I AMness, you might choose to engage a simple mantra meditation using those two simple words.) - from Ken Wilber, Terry Patten, Adam Leonard, & Marco Morelli, Integral Life Practice, pp