“Psychiatrists need to consciously move away from the medication-based approach of Western psychology and integrate spiritual practices in their therapy.”
—Dayal Mirchandani The West has shown an increasing receptiveness to the philosophical voice of the East. A keen interest in Eastern attitudes towards life, have been shown particularly in the writings of Carl Jung, Karen Horney, and Erich Fromm. Aware of this growing interest, Alan Watts, a skillful interpreter of Eastern religions, presents in his latest book his views on how “Eastern and Western psychotherapies can fertilize each other.” (www.lifepositive.com)
Ironically, therapists in India don’t make use of the powerful spiritual techniques available in India. When the entire world is looking towards India for personal and spiritual guidance, the Indian professionals are maintaining a very guarded distance from the arena. This is probably because spiritual approach relies on techniques that seek direct contact with the sacred, through which one understands the true nature of reality. And unfortunately, professionals are neither trained in them nor, at least, realize their signifi cance.
This is primarily because contemporary mental health movement has shifted towards a western mechanistic worldview where most forms of psychological problems are seen as being caused by biochemical changes in the brain for which medication is used extensively; or of a worldly nature, which then are provided only superfi cial “band-aid” solutions.
The bright side of the scenario is that now practioners are realizing that there is a wealth of treasure in spiritual traditions, especially Eastern ones, which can be advantageously pooled with modern techniques to bring about therapeutic change.
As the West starts to endorse this approach, which is called transpersonal psychology, it is increasingly fi nding a place in modern Indian therapy.
The body of research on these techniques is growing, which shows that it has great potential to help people suffering from anxiety, depression and psychosomatic disorders. Earlier the entire philosophy behind a spiritual approach was often seen to be at variance with that of the modern materialistic culture. Now the integration of spirituality and therapy is seen as the most obviously winning combination for alleviation of pain, be it existential pain or worldly problems.
Definitions
Transpersonal psychology is the extension of psychological studies into consciousness studies, spiritual inquiry, body–mind relationships, and transformation. Carl Jung fi rst coined the term transpersonal (uberpersonlich) when he used the phrase
“transpersonal unconscious” as a synonym for “collective unconscious” (Institute of Transpersonal Psychology, USA).
Transpersonal Psychology is the formal study of experiences, beliefs, and practices which seem to suggest that the sense of one’s self may extend beyond our personal and individual perceptions of reality (http://www.leftfi eld-psi.net/glossary/
glossary_t.html).
Transpersonal Psychology and Parapsychology may seem to overlap but they are very different in that the former focuses more on ‘universal’ or spiritual aspects, whereas the latter is primarily focused on investigation of evidence to either support or disclaim the reality of “paranormal” phenomena.
Transpersonal psychology is known as the “fourth-force” in psychology, meaning that it is at the forefront of the fi eld of psychological study. Stan Grof calls it the
“psychology of the future”. It combines knowledge from all spiritual traditions world- wide with the study of psychology (http://www.simpleformat.com). Transpersonal psychology is a school of psychology, considered by proponents to be the “fourth force” in the fi eld (after the fi rst three: psychoanalysis, behaviorism, and humanism).
It was originally founded in 1969 by Abraham Maslow, Stanislav Grof, Anthony Sutich, and others in order to pursue knowledge about issues connected to mystical and transcendent experiences. According to transpersonal theory, these other schools of psychology have failed to give weight to transpersonal or “transegotic” elements of human existence, such as religious conversion, altered states of consciousness, trance and spirituality, in their academic refl ection. Thus, transpersonal psychology strives to combine insights from modern psychology with insights from the world’s contemplative traditions, both East and West. (Cowley & Derezotes, 1994; Miller, 1998).
Lajoie and Shapiro (1992) reviewed 40 defi nitions of transpersonal psychology that had appeared in literature over the period 1969 to 1991. They found that fi ve key
themes in particular featured prominently in these defi nitions: states of consciousness, higher or ultimate potential, beyond the ego or personal self, transcendence, and the spiritual. A short defi nition from the Journal of Transpersonal Psychology suggests that transpersonal psychology is concerned with the study of humanity’s highest potential, and with the recognition, understanding, and realization of unitive, spiritual, and transcendent states of consciousness (Lajoie and Shapiro, 1992:91).
Transpersonal psychology is a school of psychology that studies the transcendent or spiritual dimensions of humanity. Among these factors we fi nd such issues as self-development, peak experiences, mystical experiences, and the possibility of development beyond traditional ego boundaries.
Transpersonal psychology can effectively be used for (Simple format.com) 1. Healing
2. Personal Growth 3. Spirituality
The Development of Transpersonal Psychology
Among the thinkers who are considered to have set the stage for transpersonal studies are William James, Sigmund Freud, Otto Rank, Carl Jung, Abraham Maslow, and Roberto Assagioli (Cowley & Derezotes, 1994; Miller, 1998; Davis, 2003).
Research by Vich (1988) suggests that earliest usage of the term “transpersonal”
can be found in lecture notes which William James had prepared for a semester at Harvard University in 1905–06. A major motivating factor behind the initiative to establish this school of psychology was Abraham Maslow’s already published work regarding human peak experiences. Maslow’s work grew out of the humanistic movement of the 1960s, and gradually the term “transpersonal” was associated with a distinct school of psychology within the humanistic movement.
In 1969, Abraham Maslow, Stanislav Grof, and Anthony Sutich initiated the publication of the fi rst issue of the Journal of Transpersonal Psychology, the leading academic journal in the fi eld. This was soon to be followed by the founding of the Association for Transpersonal Psychology (ATP) in 1972. In the 1980s and 1990s the fi eld developed through the works of such authors as Jean Houston, Stanislav Grof, Ken Wilber, Michael Washburn, Frances Vaughan, Roger Walsh, Stanley Krippner, Michael Murphy, Charles Tart, David Lukoff, and Stuart Sovatsky.
Today transpersonal psychology also includes approaches to health, social sciences, and practical arts. Transpersonal perspectives are also being applied to such diverse fi elds as psychology, psychiatry, anthropology, sociology, pharmacology, cross-cultural studies (Scotton, Chinen and Battista, 1996; Davis, 2003), and social work (Cowley & Derezotes, 1994).
By common consent, the following branches are considered to be transpersonal psychological schools: Jungian psychology, depth psychology (more recently
rephrased as the Archetypal psychology of James Hillman), the spiritual psychology of Robert Sardello (2001), psychosynthesis founded by Roberto Assagioli, and the theories of Abraham Maslow, Stanislav Grof, Ken Wilber, Michael Washburn, and Charles Tart.
A key stimulus for the establishment of transpersonal psychology as a distinct fi eld of inquiry was Abraham Maslow’s research on self-actualizing persons. Maslow’s work addressed not only psychological wounding and personal development, but the study of peak experiences, inspired creativity, altruistic ideals, and personal actions that transcend “ordinary” personality as well.
Transpersonal Psychology: Integrating Spirituality in Counseling Practice
Effective counseling addresses the body, mind, and spirit. The fi eld of counseling has been slow in recognizing the need to address spiritual and religious concerns. There is now widespread interest in the role of spirituality in both assessment and treatment.
Evidence for this interest is found in the many books and articles written on spiritual and religious values in counseling. Spiritual and religious matters are therapeutically relevant, ethically appropriate, and potentially signifi cant topics for the practice of counseling in secular settings. Counselors must be prepared to deal with their clients’ issues of the human spirit (Gerald Corey, 2006, counselingoutfi tters.com).
Increasingly therapists are realizing that religion and spirituality are often part of the client’s problem. Ergo, rather than as something to be ignored, they should also be part of the client’s solution. Because spiritual and religious values can play a major part in human life, spiritual values should be viewed as a potential resource in therapy.
Personal spirituality or some form of religious faith can be a powerful source of meaning and purpose. For some, religion does not occupy a key place, yet a personal spirituality may be a central force. Spirituality helps many people make sense out of the universe and the purpose of our lives on this earth. It can help us get in touch with our own powers of thinking, feeling, deciding, willing, and acting, thus becoming a major force in the fi eld of therapy.
Spirituality and religion are signifi cant bases of strength for many clients, is the core for fi nding meaning in life, and can be instrumental in promoting healing and well-being. There is growing empirical evidence that our spiritual values and behaviors can promote physical and psychological well-being. Exploring these values with clients can be integrated with other therapeutic tools to enhance the therapy process (Benson & Stark, 1996).
Counseling can help clients gain insight into the ways their fundamental beliefs and values are refl ected in their behavior. Clients may sometimes discover that they need to re-examine these values. Clinicians must remain open and nonjudgmental,
recognizing that there are multiple paths toward solving problems. It is not the role of the counselor to prescribe any particular pathway. Counselors can make use of the spiritual and religious beliefs of their clients to help them explore and resolve their problems. To effectively be able to address spiritual concerns in assessment and treatment, counselors need to have competencies in working with values. Training programs must incorporate discussion son how to work with values as a part of the therapeutic process.
Religious beliefs can provide a deep sense of purpose and meaning in life. These beliefs can offer hope in the face of adversity and suffering and can offer a perspective when we are overwhelmed by life’s problems.
Infusion of Spirituality in Counselor Preparation Programs Recent surveys of the general public and of counseling professionals suggest the pervasive importance of spirituality in the lives of all individuals (Myers and Williards, 2003). Yet, the infusion of spirituality in counselor preparation programs continues to be a concern. Counselors and counselor educators need to value and address spirituality as an integral component of optimum human functioning. They need to conceptualize spirituality as a developmental phenomenon span that is essential for achieving wellness. And thereafter, by distinguishing between religiosity and spirituality and operationally conceptualizing spirituality counselor educators can more readily incorporate spiritual issues within the philosophy of the counseling.