For some reason, this never reached the list--it was sent immediately after
Jim's post:
Jim wrote:
> Transpersonal psychology, as far as I can tell, is the latest
> incarnation of much that is anti-scientific about the broader
> field of psychology. It seems to be some combination of
> parapsychology, humanistic psychology, Jungian psychology,
> Religion (especially Eastern), and the like. I suspect that it
> would be a very popular approach to human experience for
> uncritical undergraduates. Below are some links and quotes taken
> off the internet. Search for Transpersonal and Psychology, and,
> sadly, you won't be short of lots of hits. (My comments are
> preceded by JC:)
Now be nice, Jim.
There _are_ some valid areas of inquiry in TP (Transpersonal Psychology),
despite the "New Age" influence on it. There are many more traditional areas
of psychology (i.e., Humanistic Psychology, RET, TA, etc.) that are just as
far removed from "hard science" psychology as are most of the TP areas.
Some of the problem comes from the way in which the material is presented
to the public--it makes it sounds like mystical mumbo-jumbo where, at least
in spots, it has some valid points.
For example, take a look at the course descriptions Jim cited--most sound
pretty "New Agey." But if they are stripped of their "spacey" depictions,
they really aren't that bad.
> 100 Creative Expression I An experiential review of the
> contribution of creative expression to psychospiritual
> development and healing processes. The course introduces a
> selection of media including claywork, water media, creative
> writing, and movement to explore archetypal themes.
In other words, the role of creative arts in therapy. Many very traditional
therapists find that encouraging clients to express themselves artistically
or musically helps in the therapeutic process. Others, of course, use
projective tools, or an analysis of the client's art works as diagnostic
aids (i.e., Arieti's work with Schizophrenics).
> 115 Faces of the Soul T'ai Chi and Chi Gung assist in discovering
> the mystery and wisdom of the inner body and spirit. Instinctive,
> expansive writing and art transform the spirit of the psyche into
> drawings, paintings, masks, shields and totems.
Actually, this area is more related to cultural symbolism and it's effect
on individuals than it would appear. While this is more directly of interest
to a Sociologist interested in Symbolic Interactionism, it can have a valid
place in psychology--particularly social psychology and/or
psycholinguistics--as well.
> 600 Introduction to Transpersonal Psychology A study of the
> origins and development of the transpersonal orientation in
> psychology, drawing from the work of Maslow, Wilber, Grof, Tart,
> Vaughan and others. Includes theory, empirical studies,
> applications, mapping of transpersonal experience and
> implications for personal transformation.
Most of us are familiar with Maslow. Grof (a psychiatrist, but we can
overlook that weakness in the interest of cross-disciplinary harmony :), has
developed some rather interesting theories that _do_ bear closer
examination--particularly those related to altered states of consciousness
(including drug related effects). Wilber tends to be a bit more metaphysical
in his writing, but some of his work--particularly in the areas of groups
and social learning (which he doesn't necessarily term as such, as he
extends the concept a bit more broadly than is the norm)--are well worth
reading.
> 603 Introduction to Jungian Psychology Explores Jung's special
> contributions to psychology, the healing of the human soul, and
> growth towards wholeness. Particular attention is given to the
> concept of Individuation.
Well, as a certified Jungian analyst, I'm probably a bit biased here--but
in many ways I _do_ find some of Jung's more rational ideas to be both
valuable and not too out-of-keeping with modern psychological
thought--particularly evolutionary psychology. In addition, his early works
contributed a great deal to our current vocabulary (i.e., concepts of
Introversion/Extroversion, much of the early work on psychosomatic
illnesses, projective techniques, etc.) and his later works contributed
quite a bit to modern therapeutic approaches, particularly woman centered
and feminist therapy.
> Transpersonal Psychology addresses a wide range of subjects
> including: * Psychology and psychotherapy * Meditation,
> spiritual paths and practices * Change and personal
> transformation * Consciousness research * Addiction and recovery
> * Psychedelic and altered states of consciousness research *
> Death, dying and near death experience * Self-realization and
> higher values * The mind-body connection * Mythology and
> Shamanism
Of the list above, only spirituality (from a practical versus social
perspective), mythology and shamanism are not a part of the typical course
of study in traditional psychology. They just _sound_ weird in that context.
> A BRIEF DEFINITION OF TRANSPERSONAL PSYCHOLOGY Transpersonal
> psychology stands at the interface of psychology and spiritual
> experience. It is the field of psychology which integrates
> psychological concepts, theories, and methods with the subject
> matter and practices of the spiritual disciplines. Its interests
> include spiritual experiences, mystical states of consciousness,
> mindfulness and meditative practices, shamanic states, ritual,
> the overlap of spiritual experiences and disturbed states such as
> psychosis and depression, and the transpersonal dimensions of
> relationships, service, and encounters with the natural world.
> The central concept in Transpersonal Psychology is
> self-transcendence, or a sense of identity which is deeper,
> broader, and more unified with the whole. The root of the term,
> transpersonal or literally "beyond the mask," refers to this
> self-transcendence.
Again, phraseology at work. Buddhist psychology is widely practiced on a
world-wide basis (and has a great deal of research to back its theories),
and it effectively combines many of these same principles. The Harvard Mind
Science Symposium (1991), for example, introduced a great many principles of
Eastern psychology to the Western theorists, and received very positive
response from such traditional thinkers as Howard Gardner, Daniel Goleman,
David Bear, Steven Matthysse, David Potter, Joseph Schildkraut, and Carl
Schwartz--all of whom were speakers or panelists at the symposium.
> Its orientation is inclusive, valuing and integrating the
> following: * psychology and the spiritual, * the personal and
> the transpersonal, * exceptional mental health and suffering, *
> ordinary and non-ordinary states of consciousness, * modern
> Western perspectives, Eastern perspectives, post-modern insights,
> and worldviews of indigenous traditions, * and analytical
> intellect and contemplative ways of knowing. Transpersonal
> psychology is not a religion; it does not present a belief system
> or provide an institutional structure. Rather, it is a field of
> inquiry which offers insights based on research and experience
> and provides practices for evaluating and confirming or
> disconfirming its findings.
Leaving out the "trigger words" such as "spiritual" or "non-ordinary states
of consciousness," this sounds pretty mainstream to me. Certainly the
concept of evaluation and confirmation of the findings is appropriate to
modern psychology.
> Transpersonal psychology has benefits for both psychology and the
> spiritual disciplines. Psychology can expand toward a fuller and
> richer accounting of the full range of human experience. The
> spiritual disciplines can incorporate insights and skills about
> human development, healing, and growth to deal more skillfully
> with the psychological issues that arise during the spiritual
> search. It also provides perspectives on spiritual systems to
> help understand their similarities and differences.
Many of us _do_ believe that an understanding of spiritual beliefs, if not
of the practices themselves, is essential to a psychologist--if only because
the client is highly likely to be motivated by his/her beliefs personally.
And, of course, Buddhist psychologists (among others) insist that the
integration of spiritual growth (read "self-actualization" or "personal
growth" if you prefer) is an important part of the therapeutic process.
> It reminds me, but perhaps not others, that we did talk recently
> about the greatest challenges to psychology.
In some ways--but I suspect the major problem with TP is that, thanks to
the jargon and some of the more extreme elements involved in the studies,
most mainstream psychologists avoid it like the plague instead of taking the
time to examine it critically (and scientifically) and integrate those parts
of it that offer serious value into their disciplines. Grof, in particular,
has a great deal of scientific focus to his works--and some of the
principles he presents have a very definite place in modern academic
psychology. Most of us teach the basics of Freudian theory to our Intro
students--and certainly most, if not all, of the Transpersonal Psychologists
have a lot more reasonable (and scientific) theories than were held by
Freud.
Just a few thoughts on a multifaceted issue.
Rick
--
Rick Adams
[EMAIL PROTECTED]
[EMAIL PROTECTED]
Department of Social Sciences
Jackson Community College, Jackson, MI
"... and the only measure of your worth and your deeds
will be the love you leave behind when you're gone."
Fred Small, J.D., "Everything Possible"
