Talk:Transpersonal Psychology

Rob, here are some thoughts about the article. First, I thought it was quite well done! I decided to use an attachment for my feedback so I could cut & paste from one of my old papers & hope that all right with you:

Intro: I would question your use of the word “companion” & perhaps suggest something to the effect that it is “compatible” with many other orientations including but not limited to the two mentioned.

Definitions: Good, but 92 is a ways back... so I wonder about adding some more recent definitions... I’ll see what I might find in some of my books (Cortright/Boorstein/Moss & others) & get back to you, later.

Development:

Rob, here are some excerpts from a paper I wrote critiquing Wilber that provides some info on humanistic-transpersonal lineage that may be useful for you. Feel free to liberally paraphrase whatever you might find useful:

While humanistic psychology is often recognized as the third force, and transpersonal psychology as the fourth force, they both share a significant common lineage. Many of the principal founders, practitioners, and researchers of both traditions were the same, and transpersonal psychology evolved from humanistic psychology. Anthony Sutich was instrumental in the theoretical formulation of both humanistic psychology and transpersonal psychology. He stated that transpersonal psychology "was an outgrowth of the . . . third force" and acknowledged, "some overlapping of the two forces" (Sutich, 1969, p. 11). Maslow, the foremost figure of both the humanistic and early transpersonal movements, initially introduced the fourth force by referring to it as "transhumanistic" (Maslow, 1969, p. 3).

The humanistic-transpersonal psychotherapeutic lineage addresses the gamut of basic needs gratification, autonomy, identity, becoming, maximal interpersonal encounter, transcendence of the self, cosmic awareness, mystical experience, oneness, unitive consciousness, and spirit (Sutich, 1969, pp. 12,16). While transpersonal psychotherapy generally addresses the "farther reaches of human consciousness," historically, it was informed by the humanistic tradition's emphasis on the quality of the therapist's interaction with the person (Maslow, 1969, p. 1). This valuable emphasis is now often overlooked or forgotten by some therapists, or theorists like Wilber, who focus primarily on treatment methods or developmental and structural concerns. I would maintain that an ideal integrative model would need to combine the best of both of these most recent psychotherapeutic traditions.

How psychotherapy is conducted is at least as important as what is done, or more so. The type of general orientation to psychotherapy a therapist has significantly impacts the quality of the relationship engendered, and hence effectiveness. This is a point that many others share, despite the prevalent, often managed care-driven focus on specific treatment formulas. Cortright (1997) states that "transpersonal therapy lies not in what the therapist says or does, but in the silent frame that operates behind the therapist's actions, informing and giving meaning to the specific interventions" (pp. 15-16). He later adds, "the state of consciousness of the therapist has a far-reaching effect on the therapy process" (Cortright, 1997, p. 57).

Note: Rob, the first two “forces” of psych as they have sometimes been referred to, are the behavioral and Freudian

Another excerpt: The humanistic-transpersonal orientation originally and generally is considered to be a fulfillment model, rather than a conflict model in which the focus is on resolving opposing instincts or needs. A fulfillment approach to pathology is one that doesn't typically focus on pathology as such, but rather sees it simply as part of a person's nature, and unfolding growth. Psychotherapists trained within the humanistic and transpersonal lineage often seek to help people in therapy fully appreciate and accept their current state of being, or being-ness. Fenner (2005) writes, "nondual approaches to psychotherapy focus on enhancing the quality of the present moment rather than on processing problems" (p. 33). He also states that the most direct way to create a more fulfilling future is by creating fulfillment in this moment" (Fenner, 2005, p. 33). Cortright (1997) points out that "a transpersonal therapist" actually "views seeing and being with what is as the essential ingredient in change" (p. 56). Therapists might also facilitate the next step of a person's evolutionary process of becoming, by exploring the intentionality of their deepest nature. Maslow (1968) defines self-actualization as the ongoing actualization of potentials, capacities and talents, as fulfillment of mission (or called fate, destiny or vocation), as a fuller knowledge of and acceptance of the person's own intrinsic nature, as an increasing trend toward unity, integration or synergy within the person (p. 25).

Note: Rob, awhile ago I sent you some other quotes by Maslow about attending to the present & what “is” vs. what ought to be --that might also be relevant to the discussion.

Another couplet of inserts on a nondual perspective in Transpersonal therapy:

The renowned author Alan Watts (1970) wrote that nondual "fundamental reality" could "be realized by the intuitive wisdom which Buddhists call prajna" (p. 115). He described "prajna" as a "mode of knowledge which is direct, which is not knowledge in terms of words, symbols, images, and logical classes, with their inevitable duality" (p. 115). The transpersonal psychotherapist and author Prendergast (2005) writes that nonduality "is both nothing and everything, empty yet full of pure potential, . . . formed and formless" (p. 4). He also states "awakening nondual awareness adds a depth dimension to any of the existing schools of psychology, regardless of their orientation, through the psychotherapist's deepening awareness" (Prendergast, 2005, p. 5).

And

The following quote of Puhakka offers the most beautiful example I know of how one could begin to manifest such a nondual interactive approach in psychotherapy: "When we see the other as God--not just as 'part of God' but as God in his or her full glory, as being in no way distinct from our own perfect Self--then compassion flows effortlessly and naturally, in fact quite inevitably" (Puhakka, 1998b, p. 300). This kind of perspective gets to the heart of unconditional positive regard and could potentiate an ongoing nondual interactive therapeutic process.

Furthermore, many share the view that the capacity for direct contact with the nondual ground of our being lies both within and beyond every point of personal progress or spiritual growth. Whether evident within a framework with the simplicity of the Tao, or the complexity of Wilber's stratified system, the essence, the God of love, or Spirit, "always already" is, to use his own words (Wilber, 2000b, p. 676).

Prendergast (2005) suggests that Wilber's mapping of "nondual awareness as the pinnacle of self-realization, . . . as a rarefied condition. . . . no longer appears to be as true" (p. 3). I would agree and suggest that the stages are subsumed in nondual reality, and that the nondual is fully present at and within every conceptually identified level. Wilber's basic levels could be understood and presented as serviceable scaffoldings of categories that describe various holarchical manifestations of nondual reality. Wilber's focus on developmental stages and hierarchical structures underemphasizes the always already availability of nondual reality for people in the process of psychotherapy. One can either have a sense of the Divine Presence, or of the "Suchness" Wilber (2000a) philosophically associates with the "Nondual," or have both, within any present moment and at any level of development (p. 257).

Psychotherapists have a great opportunity to facilitate this type of experiential contact with nondual reality, via their own connectedness and attentiveness to what unfolds in every present moment. When people in the process of psychotherapy re-connect with their source, or synchronize with it, wonderful change transpires. This suggests the original meaning of "religion" which is derived from religare, meaning to bind back, or in other words, to re-connect (Webster, 2001, p. 1210).

There is a way of love, of the heart, or of compassionate direct knowing, that many people report experiencing even through laughter or pain. Love is the great leveler. It cuts through all the vertical and horizontal axes, and depths and heights, beyond the letter of the word to the spirit essence, or heart of the matter. Any time one's heart is open through a simple act of love, at any stage of development, one is experientially in harmony with the nondual universal heart of all hearts. When anyone, even at Wilber's earlier stages, is lovingly, or fully engaged in this moment and this space in time, then he or she may more easily access the eternal and infinite nature of life as well. Furthermore, it is possible for people to cultivate a habit of loving over time. This can result in an ongoing connection with nondual reality, despite whatever level of conscious awareness others may believe or perceive that person to be functioning at.

Note: Rob, I happen to like the last excerpt a lot, & thought you would too, so included it for your enjoyment!

References: Cortright, B. (1997). Psychotherapy and spirit: Theory and practice in transpersonal psychotherapy. Albany, NY: State University of New York Press.

Fenner, P. (2005). Nonduality and therapy. In J. J. Prendergast, P. Fenner, & S. Krystal (Eds.), The sacred mirror (pp. 23-56). St. Paul, MI: Paragon House).

Maslow, A. (1968). Toward a psychology of being. Princeton, NJ: Van Nostrand.

Maslow, A. (1969). The farther reaches of human nature, Journal of Transpersonal Psychology, 1, 1-9.

Moss, D. (1999). The continuing need for a humanistic and transpersonal psychology. In D. Moss (Ed.), Humanistic and transpersonal psychology: A historical and biographical sourcebook. Westport, CN: Greenwood Press.

Prendergast, J. (2005). Introduction. In J. J. Prendergast, P. Fenner, & S. Krystal (Eds.), The sacred mirror (pp. 1-22). St. Paul, MI: Paragon House.

Puhakka, K. (1998a). A call to play. In D. Rothberg & S. Kelly (Eds.), Ken Wilber in dialogue: Conversations with leading transpersonal thinkers (pp. 396-398). Wheaton, IL: Quest Books, Theosophical Publishing House.

Puhakka, K. (1998b). Contemplating everything: Wilber's evolutionary theory in dialectical perspective. In D. Rothberg & S. Kelly (Eds.), Ken Wilber in dialogue: Conversations with leading transpersonal thinkers (pp. 283-304). Wheaton, Il: Quest Books, Theosophical Publishing House.

Sutich, A. (1968). Transpersonal Psychology: An emerging force, Journal of Humanistic Psychology, 1, 77-78.

Sutich, A. (1969). Some considerations regarding transpersonal psychology, Journal of Transpersonal Psychology, 1, 11-20.

Watts, A. (1970). Nature, man, and woman. New York: Vintage Books.

Welwood, J. (2005). Double vision: Duality and nonduality in human experience. In J. J. Prendergast, P. Fenner, & S. Krystal (Eds.), The sacred mirror (pp. 138-163). St. Paul, MI: Paragon House).

Wilber, K. (2000). The collected works of Ken Wilber, A brief history of everything (Vol.7). Boston: Shambhala.

Wilber, K. (2000). The collected works of Ken Wilber, The eye of spirit (Vol. 7). Boston: Shambhala.

I would also add my school, Saybrook Graduate School and Research Center to your list of institutes, as Krippner, Lukoff, Metzner, Moss, Sutich, Friedman, and many others with a transpersonal orientation have been associated with the school (& have been my teachers).

Contributions: Good work on Lukoff et. al

You might consider adding Wilber’s own article/excerpts from books on pre/trans/fallacy since its his concept. I may have a reference for it.

I need to get back to my studies for now, but I wanted to give some feedback asap, & I hope you can use some of it. I’ll see what else I might find later on. I hope its ok with you that I responded in this attachment format—which seemed easiest for cutting & pasting from my prior work.

Best wishes on your continuing work, Dave

changes

As Dave suggested, I changed: "Transpersonal psychologists see the school as compatible with other schools of psychology that include psychoanalysis, behaviorism, and humanistic psychology."--rdavis 21:29, 8 August 2008 (EDT)