Showing posts with label psyche. Show all posts
Showing posts with label psyche. Show all posts

2021/12/17

[영어 속어] (사람 종류로서의) Asshole 애스홀 - 10 Characteristics Of An Asshole

[영어 속어] (사람 종류로서의) Asshole 애스홀
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- 짧게 말하자면, 남을 괘롭히는 걸 즐기는 인간, 그렇지만 자신도 불안해 한다.
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도시 사전의 Asshole의 한역
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[남을 화나게 하기 위해 잔혹하고 고의적인 짓을 하며 돌아다니는 멸시 '인간'.
이 사람들은 이것에 빠져 있고 매우 불안해하고 더 나은 할 일이 없습니다..
이런 애스홀이 엉뚱한 사람에게 잘못된 것을 말할 때까지는 그것은 모두 재미 있고 게임입니다. ]
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A contempt “human” who goes around doing cruel and intentional shit simply to piss other people off. These individuals get off on this and are obviously deeply insecure and have nothing better to do.. It’s all fun and games, until the Asshole says the wrong thing to the wrong person.


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10 Defining Characteristics of an asshole that never go wrong
10 Characteristics Of An Asshole
These Defining Characteristics of Assholes never go wrong
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“If you see an asshole in the morning, you saw an asshole in the morning. If you see assholes all day, you’re the asshole.”

Want to know whether you can call someone an asshole or not? Below are a list of the characteristics that are commonly attributed to assholes. If you show one or more of these characteristics, don’t worry too much about it, we all do. But, if someone you know possesses more than 5 of these characteristics, then they are officially assholes. The best you can do is learn how to work with them:

What do assholes do?

1. Interrupt People When They Are Talking
Interrupt-People

They jump in, don’t let you get a word in, and always have something to say about everything. If you have an interesting story, they have an even better one. Have something to say? No. Have an opinion? Well, its wrong before you’ve even finished explaining it and they’ll tell you why you’re wrong in great detail.

2. Make Terrible/Inappropriate Jokes
Their opinion of foreigners leaves you squirming and their foul mouth adds to your feeling of revulsion. It is not funny to make fun of people from other countries all of the time and that potty mouth should have been left in your teens. Assholes have a tendency to be funny but at times can find themselves making the odd inappropriate joke that leaves the whole room stunned in silence.

3. They Lie
They-Lie

We all know when they’re lying about their most recent accomplishment or when they tell you a crazy ‘fisherman’ story. As entertaining as they can be, you know they’re lying about the number of partners they have had, the amount of money they have, and how successful their businesses have been. Just the fact that they’re talking about these things makes them an asshole but because they’re lying, their even more of an asshole.

4. They Touch You Too Much
Assholes can be overly touchy. They will slap your back, bear hug you, hold your hand for too long after a hand shake, soft punch you constantly or all of these. The awkwardness causes you physical discomfort everytime.

5. They One Up You
They One Up You

Every accomplishment has been outdone by an asshole somewhere, and they’ll tell you as soon as they can. They “one up” every story to appear more accomplished, but instead they come across as extremely ass-holish.

6. They Help Themselves
Is there one donut left in the box? The asshole will eat it, and make a point of it too. Is there a bit of milk left? The asshole will finish it and leave the empty carton in the fridge. If an asshole wants something, they’ll take it. The desires of other people are never of any concern to an asshole.

7. They Don’t Pay Their Share
not having enough cash

They never reach for their wallets when you’re in a group, and if they haven’t disappeared into the bathroom, they didn’t bring enough cash. If you ever buy something for an asshole, don’t expect to get anything in return.

8. They Wear Too Much Cologne
You can smell them well before you can see them, and that is not a good thing. It is intoxicating enough for you to notice it in mid-conversation, and become so overcome that you can’t concentrate. Its too strong, and you can still smell their bad body odor underneath.

9. They Are Two-Faced
They Are Two-Faced

You never know where you stand when it comes to an asshole. They are living in a self-centered world and any opportunity they find to stab you in the back, they’ll take. They don’t understand loyalty and because of that

10. They Don’t Care About Your Life
No matter how many times you’ve told them about your family, they will never remember how many kids you have or whether you have any at all. It took them 6 months to remember your name and they still don’t pronounce it right so you can’t expect an asshole to remember anything else you tell them. They only remember what will help them, and your personal life is of no use to them.

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How to deal with an asshole at work

Although a majority of people in any business setting are nice, helpful, likable and sympathetic, still, the tiny minority of jerks can make your life hell in your office with their consistently unpleasant and abrasive behavior. Here are some tips which can help you in dealing with them.

1. Identify them
humiliating woman

You may land into a job where you will be surrounded by people who backstab you, humiliate you or manipulate your behavior uselessly making nothing more than an ordeal to you. These are people who will smile on your face and hold up dirty conspiracies against you. Beware of the clever bully, his behavior might be subtle, stereotypical and friendly one, but he could actually be wearing a disguise even with all the right behaviors. He may not have any reason for his nasty tactics against you, yet he might want to put you into trouble.

2. Let it go
Nobody needs your job more than you do, and nobody cares for it other than you. So, be calm and keep yourself focused. Instead of getting yourself involved in the dingy politics at your workplace, keep it clean and concentrate on your work. You can often find yourself on the verge of losing your temper whenever your boss shouts his lungs out on you, or his uncanny behavior sets your dignity ablaze. You can even feel like standing for your ego and fighting back on his face, but it will be much better if you avoid doing such a thing. It is easy to be psyched out and jump to your own defense, but that will later leave you regretting your action and losing your job. The best way to stay away from this is to focus, plan your work and get going for it.

3. Uncover their intentions
Be polite in your manner

A person bothering you must be having some intentions for his erratic behavior. Do not corner yourself from the problem. Instead of distancing yourself, approach him with good and healthy communication. Ask him for clarifications or express your confusion whenever he shoots a comment on you. Be polite in your manner and a little innocuous and tell him that you do not understand what is being said. Try asking questions like “Why do you think like that way?” and “What makes you say that?” and get to know his intentions closely. He may think of deceiving you, so be careful of his intentions and his motives. Go to him directly with a friendly smile and talk it out or try to become friends with other people around who are friends with him so that you get to know what his intentions are.

4. Be optimistic and motivated
Do not allow yourself to be interrupted by his unannounced behavior. It is best that you keep yourself busy in your work. If you continue listening to him, you will end up being depressed and disappointed. So, do not let him rule your mind at work. Remember that you are here to earn for yourself and all your luxuries. Think of the Tissot watches and the big penthouse facing the beach. Keep motivating yourself and set bigger goals. Your job is important to you and it is all that should matter, instead of wasting your time over useless people. You know that you are better than them and they are nothing but simply jealous of your success or your popularity.

5. Let them puke out all their frustration over you
 puke out frustration

One best thing that you can give your tormentor is to show your true potency by your work. Do not forget that unlike him, you are a gentleman (or woman) and do not need to dirty your hands by engaging yourself in tongue-lashings with him. Let him speak his insecurities out, let him puke out all his frustration over you, but do not retort. Instead, speak as little as you can after he has completed.

When he speaks, cut him short and response in affirmation to his frustration like. This way, you can show him that you do not give a damn to whatever he thinks or says about you. There are people who blabber around stupid things about you and want you to fall for their outlaid web, but it’s better to ignore them. You cannot have well-wishers and oh-so-good-friends all around you who are not jealous of you and wants you to live in peace. Just avoid them.
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2021/11/27

Mystical Experience - Friends Journal

Mystical Experience - Friends Journal



Mystical Experience


June 1, 2014

By Donald W. McCormick

What the Psychological Research Has to Say

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Prominent twentieth-century Friends such as Howard Brinton and Rufus Jones have argued that mysticism is at the heart of Quakerism. But mysticism and mystical experiences raise many questions: 
  • What exactly is a mystical experience? 
  • What do they have to do with Quakerism? 
  • Do they come from some kind of mental disorder, like hallucinations come from schizophrenia? 
  • What triggers them? 
  • Is the mystical experience the core of all religions? 

In teaching courses on the psychology of religion, I’ve discovered that psychological research on mysticism has answers for many of these questions.

Let’s start with the first question: what exactly is a mystical experience? 

It is difficult to answer that question because the term is so loosely defined; it has come to symbolize a number of poorly defined concepts (one of the many dictionary definitions of mysticism is “vague or confused ideas”). 
In Friends for 300 Years, Howard Brinton describes mysticism as
 “a religion based on the spiritual search for an inward, immediate experience of the divine,” 
a definition which incorporates many different types of mystical experience. 

The field of psychology, however, reserves the term “mystical experience” for only one of these types, sometimes called a “unitive mystical experience.” 

It is a form that shows up in all the major spiritual traditions—Hinduism, Buddhism, mystical Christianity, Judaism (Kabbalah), Islam (Sufism), Taoism, Shamanism, etc.—but did George Fox have a unitive mystical experience? We don’t know enough about his experience to tell. 
This “pure” type of mysticism appears in Quakerism but also transcends it. 
Brinton wrote in Friends for 300 Years:

Quakerism is peculiar in being a group mysticism, grounded in Christian concepts. If it had been what might be called pure mysticism, it would not belong to any particular religion, nor could it exist as a movement or sect. Pure mysticism is too subjective to provide a bond of union.

Characteristics of Mysticism

The unitive mystical experience has four basic characteristics. 
  1. The most consistently reported characteristic is the experience of an overwhelming sense of unity, hence the term “unitive mystical experience.” 
  2. Second, people who have these experiences generally report that the experience is a valid source of knowledge. 
  3. Third, they say that the experience cannot be adequately described in words (they say it is fundamentally indescribable, and that language can’t really communicate it very well, but once they’ve had this experience, other people’s descriptions suddenly make sense). 
  4. Fourth, they say that they lose their sense of self. 

This last characteristic is reflected in Andrew Newberg’s brain scans of Franciscan nuns engaging in centering prayer. The scans show that when their prayer is at its peak, the part of the brain having to do with the sense of self is far less active than usual. The nuns reported that as their sense of self lessens, they feel closer to God.

Types of Mystical Experiences

Beyond these four characteristics of mystical experience, there are two types of unitive mystical experience: extroverted and introverted.

In extroverted mystical experiences, mystics experience unity with whatever they are perceiving. A friend of mine who is a decades-long Zen practitioner told me of an experience he had of looking at the ocean and losing any sense of self—subjectively becoming the ocean. This was extroverted mysticism. 
Another example comes from an elderly member of our meeting who told me about her experience of merging with the music of a Leonard Bernstein concert that she attended in New York City shortly after World War II. Her experience was far beyond simply being absorbed in the music. There was a very real sense of becoming the music and completely losing any sense of her self as an individual. Much of the quality of the extroverted mystical experience is captured by the eighth-century Taoist poet Li Po in his poem “Alone Looking at the Mountain,” translated below:


All the birds have flown up and gone;
A lonely cloud floats away.
We sit together, the mountain and me,
Until only the mountain remains.

Mystics who describe their experience as union with God often include descriptions of unity that contain religious imagery. These are extroverted mystical experiences as well.

Introverted mystical experiences involve no experience of any emotions, thoughts, or perceptions such as sight, sound, emotion, or tactile sensation. 
Some describe the experience as a void: pure consciousness, white light, unity with the ground of being, and consciousness without an object. 

The person having this type of mystical experience has no sense of self, of time, or of place. Some say religious mysticism is superior to mystical experience with no sense of God, while others say introverted mysticism (which does not refer to God) is deeper than extroverted mysticism. 

Years ago, I had an introverted mystical experience and immediately afterward I could not tell whether it had taken place in a fraction of a second or over a period of several hours. It would not be precise to say that “I” experienced a sense of overwhelming oneness because there was no sense of my self at all—there was no “I” to experience anything. There was just oneness.

Triggers of Mystical Experience

Generally, a person’s attention becomes fully absorbed in an experience before it triggers a mystical experience. The more traditional and socially legitimate triggers of mystical experience include prayer, meditation, experiences of nature, church attendance, viewing art, hearing music, and undergoing significant life events such as birth or death.

Less traditional triggers—ones that are less socially legitimate—include sex and psychedelic drugs. One of the best-known research studies of mysticism and psychedelic drugs was conducted at Harvard University and involved dividing a group of divinity students into control and experimental groups. The experimental group received a dose of psilocybin, and the control group received niacin as a placebo. The experimental group reported profound religious experiences. In 2006, a more rigorous version of this experiment was conducted at Johns Hopkins University and produced similar results.

People who have had both meditation-triggered and drug-induced meditative experiences report that the drug experiences are not as profound or meaningful. This may be in part because the spiritual framework associated with a meditation practice helps them to put the experience in a more meaningful context. Research also shows that people who are already committed to a religious tradition who then have a mystical experience tend to become even more intensely committed to that tradition.

Unfortunately, it is very hard to tell what percentage of the public has had a mystical experience because the surveys have used so many different (and inadequate) definitions for mystical experience.

One thing that psychological research has made clear, however, is that mysticism is not an indicator of a psychiatric disorder. People considered “normal” have the same rate of mystical experience as psychiatric patients.

The Universal Core of All Religions?

The question of whether mystical experiences are the core of all religions has split those psychology, philosophy, and religious studies researchers who study mysticism.

On one side are the common core theorists, who celebrate the commonalities between religions and tend to be social scientists or neuroscientists. 
They argue that the unitive mystical experience is generally the same for all people. Some even go so far as to say that it is the common, core experience in all religions and that different language is used by different religions to interpret it. Aldous Huxley, a nineteenth-century English writer well known for his use of psychedelic drugs, called this idea the perennial philosophy because descriptions of the unitive mystical experience keep emerging in different religions and cultures throughout history. In the field of religious studies, common core theorists are often called perennialists. A well-known perennialist is Huston Smith, author of the best selling book The World’s Religions and a participant in the Harvard psilocybin study.

On the other side of this controversy are the diversity theorists, who celebrate the differences between various religions and tend to come from the humanities. They lean toward the idea that it is impossible to separate an experience from the language used to describe it, and that the language various religious traditions use to describe the unitive mystical experience differs because their experiences actually are different. They argue that the common core theorists are incorrect when they say that the experience of the unitive mystical experience is the same for everyone and that people just interpret it differently for cultural reasons.

Psychological researchers have attempted to test whether mystical experiences can be separated from cultures and languages. They examined whether the underlying idea of a unitive mystical experience remained the same even when it was measured in many different cultures regardless of whether the measure used neutral language, or referred to God, Christ, Allah, etc.

Diversity theorists point out that while perennialists once dominated the field of religious studies, they now constitute a minority and argue that perennialism works out differences between religions in a manner that appeals to some but that leaves others feeling misrepresented. 
The philosopher of religion Steven T. Katz feels that perennialism distorts important elements of Jewish mysticism in order to make it more “mutually compatible” with other mystical traditions. 
In John Horgan’s book Rational Mysticism, Katz is quoted as saying that perennialists “think they are being ecumenical; they’re saying everybody has the same belief. But they are doing injustice to all the people who say, ‘I’m not believing like you do.’” 
According to Horgan, the Catholic scholar of mysticism Bernard McGinn complains that perennialism “strips Christian mysticism of precisely those religious distinctions that he as a Catholic finds most meaningful.”

An Ultimate Reality or Union with God?

The conflict described above leads us to what is perhaps the most interesting and important question addressed by the psychological study of mystical experience: 
is there evidence that the experience of unity in the mystical experience may be of a real, objective unity? The standard answer to this question is that psychologists can answer many questions about claims made by mystics but have nothing to say about whether or not their claims are true; that’s a question for theologians to answer.

This, however, is not entirely true. Psychologists can contribute some evidence that may help answer this question. Ralph W. Hood Jr., Peter C. Hill, and Bernard Spilka, the authors of the textbook The Psychology of Religion, point out that it is common for researchers who start out neutral about mysticism to end up believing that it involves the perception of something real. They grow to feel that the unitive mystical experience is not just a subjective experience.

Many people who have mystical experiences describe them as union with God. Others describe them as union with the ground of all existence. 
This may provide at least some evidence for the reality of what I believe mystics experience: the existence of God or of some unity that underlies existence.

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Donald W. McCormick

Donald W. McCormick is a member of Santa Monica (Calif.) Meeting. A professor for 28 years, he taught courses in management and leadership (and occasionally religion). He was a pioneer in the fields of workplace spirituality and mindfulness in the workplace. Currently, he develops mindfulness programs for organizations. He can be reached at donmccormick2@gmail.com. Includes audio reading.
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Textbook of Transpersonal Psychiatry and Psychology (1996) Ken Wilber Forward

TEXTBOOK OF TRANSPERSONAL PSYCHIATRY AND PSYCHOLOGY

EDITED BY

BRUCE W. SCOTTON, ALLAN B. CHINEN, AND JOHN R. BATTISTA

=====

CONTENTS

Contributors xi
Acknowledgments xv
Foreword by Ken Wilber xvii

PART I: INTRODUCTION
1. introduction and Definition of Transpersonal Psychiatry 3
Bruce W. Scotton

1. The Emergence of Transpersonal Psychiatry 9
Allan B. Chinen

FART 11: THEORY AND RESEARCH WESTERN PSYCHIATRY AND PSYCHOLOGY

1. William James and Transpersonal Psychiatry 21
Eugene Taylor

1. Freud's influence on Transpersonal Psychology 29
Mark Epstein

1. The Contribution of C. C. Jung to Transpersonal Psychiatry 39
Bruce W. Scotton

1. Abraham Maslow and Roberto Assagioli: Pioneers of Transpersonal Psychology 52
John R. Battista

7. The Woridview of Ken Wilber 62

Roger Walsh and Frances Vaughan

S. The Consciousness Research of Stanislav Grof 75
Richard Yensen and Donna Dryer

9. Consciousness, Information Theory, and Transpersonal Psychiatry 85
John R. Battista

C ROSS-CULTURAL ROOTS

9. Shamanism and Healing 96
Roger Walsh

9. The Contribution of Hinduism and Yoga to
Transpersonal Psychiatry 104

Bruce W. Scotton and J. Fred Hiatt

9. The Contribution of Buddhism to Transpersonal Psychiatry 114
Bruce W. Scotton

9. Kabbalah and Transpersonal Psychiatry 123
Zalman M. Schachter-Shalomi

9. Transpersonal Psychology: Roots in Christian Mysticism 134
Dwight H. Judy

9. Native North American Healers 145
Donald F. Sandner

9. Aging and Adult Spiritual Development: A Transpersonal View of the Life Cycle Through Fairy Tales 155
Allan B. Chinen

RESEARCH ON ALTERED STATES OF CoNsciousNEss

9. Meditation Research: The State of the Art 167
Roger Walsh

9. Psychedelics and Transpersonal Psychiatry 176
Gary Bravo and Charles Grob

9. Parapsychology and Transpersonal Psychology 186
Charles T. Tart

OTHER WESTERN ACADEMIC DISCIPLINES

20. Contemporary Physics and Transpersonal Psychiatry
John R. Battista

20. The Contribution of Anthropology to Transpersonal Psychiatry
Larry C. Peters

20. Western Analytical Philosophy and Transpersonal Epistemology
Allan B. (linen 195


PART III: CLINICAL PRACTICE DIAGNOSIS

20. Diagnosis: A Transpersonal Clinical Approach to Religious and Spiritual Problems
David Lukoff, Francis C. Lu, and Robert Turner 231

24. Offensive Spirituality and Spiritual Defenses 250
John R. Battista

25. The Phenomenology and Treatment of Kundalini 261
Bruce W. Scotton

TRANSPERSONAL PSYCHOTHERAPY

26. Transpersonal Psychotherapy With Psychotic Disorders and Spiritual Emergencies With Psychotic Features 271
David Lukoff

27. Transpersonal Techniques and Psychotherapy 282
Seymour Boorstein

28. Transpersonal Psychotherapy With Religious Persons 293
Dwight H. Judy

29. The Near-Death Experience as a Trans personal Crisis 302
Bruce Greyson

30. Treating Former Members of Cults 316
Arthur J. Deikman

PSYCHOPHARMACOLOGY

31. Psychopharmacology and Transpersonal Psychology
Bruce S. Victor

31. Psychedelic Psychotherapy
Gary Bravo and Charles Grob 327


SPECIAL TECHNIQUES

33. Clinical Aspects of Meditation 344
Sylvia Boorstein

34. Guided-Imagery Therapy 355
William W. Foote

35. Breathwork: Theory and Technique 366
Kathryn J. Lee and Patricia L. Speier

36. Past-Life Therapy 377
Ronald W. Jue

En-llcs AND PROFESSIONAL DEVELOPMENT

37. Transpersonal Psychiatry in Psychiatry
Residency Training Programs 388
Francis C. Lu

38. Toward a Psychology of Human and Ecological Survival:
Psychological Approaches to Contemporary Global Threats 396
Roger Walsh

PART 1V: CONCLUSION

39) integration and Conclusion
Bruce W. Scotton, Allan B. Chinen, and John R. Battista

40. An Annotated Guide to the Transpersonal Literature
John R. Battista 409

=======================

FOREWORD

Ken Wilber

BIOLOGICAL AND MEDICAL scientists are in the midst of intensive 
work on the Human Genome Project, an endeavor to map all of the 
genes in the entire sequence of human DNA. This spectacular project promises to revolutionize our ideas of human growth, development, disease, and medical treatment, and its completion surely will mark one of the greatest advances in human knowledge.

Not as well known but arguably more important is what might be called the Human Consciousness Project, an endeavor well under way to map the entire spectrum of the various states of human consciousness (including realms of the human unconscious as 
well). This project, involving hundreds of researchers from around the world, involves a series of multidisciplinary, multicultural, multimodal approaches that together promise an exhaustive mapping of the entire range of consciousness, the entire sequence of the "genes" of awareness, as it were.

The various attempts amply represented in the following pages are rapidly converging on a "master template" of the stages, structures., and states of consciousness available to men and women. By comparing and contrasting a variety of multicultural approaches - 
from Zen Buddhism to Western psychoanalysis, Vedanta Hinduism to existential phenomenology, Tundra Shamanism to altered states—the approaches together constitute a master template, that is, a spectrum of consciousness, in which each culture fills some gaps left by others.

Although many of the specifics are still being intensively researched, the overall evidence for the existence of this spectrum of consciousness is already so significant as to put it largely beyond serious dispute. The existence of these various structures and states of consciousness is based on careful experimentation and consensual validation; from such gatherings of consensual and documented data, firmly anchored in appropriate validity claims, the spectrum of consciousness is constructed. This spectrum appears 
to range from prepersonal to personal to transpersonal experiences, from instinctual to egoic to spiritual modes, from subconscious to self-conscious to superconscious structures, from prerational to rational to transrational states. And it is this all-inclusive 
spectrum of consciousness upon which transpersonal psychiatry and psychology are primarily based.

The word transpersonal simply means "personal plus." That is, the transpersonal orientation explicitly and carefully includes all the facets of personal psychology and psychiatry, then adds those deeper or higher aspects of human experience that transcend the ordinary and the average experiences that are, in other words, "transpersonal" or "more than the personal," personal plus. Thus, in the attempt to more fully, accurately, and scientifically reflect the entire range of human experience, transpersonal psychiatry and psychology take as their starting point the entire spectrum of consciousness.

In the following chapters you will see the most important approaches to this spectrum outlined. You will also see the diverse methodologies that have evolved to address (and assess) the different dimensions of this spectrum, including empiricism, phenomenology, representational models, hermeneutical interpretations, meditative states, and so on, yet all oriented toward careful verification and justification procedures. The transpersonal orientation in all cases is geared toward consensual evidence that can be confirmed

or rejected by a community of the adequate (the all-important fallibist criterion for genuine accumulation of knowledge).

You will see that this spectrum develops. Like all complex living systems, the spectrum of consciousness grows and evolves; it moves, in the most general sense, from subconscious to self‑conscious to superconscious modes, or prepersonal to personal to transpersonal capacities. And you will see some of the more important models that have been proposed to account for this extraordinary growth and development of human consciousness.

Precisely because the spectrum of consciousness develops, various "misdevelopments" can occur at any stage of the unfolding. As with any living entity, pathology can occur at any point in growth. Thus, the spectrum of consciousness is also a spectrum of different

types of possible pathologies: psychotic, borderline, neurotic, cognitive, existential, spiritual. And, as you will clearly see, transpersonal psychiatry and psychology have developed a sophisticated battery of treatment modalities that address these different types of pathologies.

Because transpersonal psychiatry and psychology are dedicated to a careful and rigorous investigation into the entire spectrum of consciousness, they naturally find themselves allied with other transpersonal approaches, ranging from transpersonal ecology to

transpersonal philosophy, transpersonal anthropology to transpersonal sociology. And the following pages reveal an impressive collection of essays touching on these various fields. The point, of course, is that if the entire spectrum of consciousness is accurately

acknowledged and taken into account, it will dramatically alter each and every discipline it touches. And this, indeed, is part of the extraordinary interest and excitement that the transpersonal orientation has generated in numerous disciplines.

The editors of this book—Bruce Scotton, Allan Chinen, and John Battista—have done a superb job in presenting a balanced, thoughtful, and inclusive cross-section of virtually every aspect of transpersonal studies, with appropriate emphasis, of course, on the psychological and psychiatric dimensions. It is a brilliant and pioneering effort that will no doubt become an indispensable standard in the field, for which the editors deserve the highest praise. It is such remarkable inclusiveness that especially announces the transpersonal orientation. If nothing human is alien to me, then neither should it be alien to our sciences of the mind, the soul, the psyche, the possible human. How could orthodox psychology ignore, dismiss, or pathologize the further reaches of human nature? How could positivistic science reduce it all to a pile of sensory matter?

Looking deeply into our world, into ourselves, into our brethren, is there really nothing more to be found than a bunch of material atoms hurling through the void? Is there not more in heaven and earth than is dreamt of in that philosophy? Are there not depths and heights that awe and inspire, that bring us to our knees, that stun us with the beauty of the sublime, the radiance of the real, the truth and goodness of a spiritual domain that outshines our loveless ways? Are these not part of the extraordinary spectrum of human possibilities?

Transpersonal psychiatry and psychology are dedicated to the assumption that there is decidedly more than conventional approaches assume; that the spectrum of consciousness is vast indeed, that there is in fact a "personal plus." And, in addition to the undeniable importance of biological psychiatry and personal psychology, it is the nature of that plus, that depth, that height, that transpersonal psychiatry and psychology are dedicated to exploring.
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2021/11/21

Self-Discovery The Jungian Way by Michael Daniels : Lybrary.com

Self-Discovery The Jungian Way by Michael Daniels : Lybrary.com

Self-Discovery The Jungian Way

by Michael Daniels
$12.95
PDF  
Self-Discovery The Jungian Way by Michael Daniels

Clearly and entertainingly written, Self-discovery the Jungian Way presents an exciting new technique of self-analysis. Based on the theories of the great psychologist C.G. Jung, the 'Watchword' technique will enable you to identify your psychological type and to explore the structure and dynamics of your personality. As you learn to recognize the various forces and tendencies within the psyche, you will acquire greater understanding of your inner self and your personal relationships.

This practical method of self-exploration guides you systematically along the difficult path towards the ultimate goal of self-realization or individuation. It uses a structured form of word association which you assess and interpret yourself, following simple guidelines that require no numerical scoring.

Easy to understand and fun to use, the ebook makes an intriguing and useful introductory guide to Jungian analytical psychology. It will appeal to a wide range of readers, including professional psychologists and students of psychology, counsellors and psychotherapists, as well as anyone interested in self-exploration and personal growth.

Originally published in 1992 by Routledge and out of print for several years, this revised ebook is a complete reissue of the original edition, with corrections, updates and additional sections on levels of word association and on the relationship between Watchword type and MBTITM type.

Download a free extract.

"An intriguing and new method of self-analysis." (The Bookseller)

"An exciting new technique of self-analysis." (Human Potential)

"It promises to fertilise you with the seeds for personal growth and lead you through the dusty corridors towards your inner psyche." (Daily Express)

"The attraction of this technique is that the reader produces a word structure that is personally, indeed uniquely, meaningful, unselfconsciously created and uncensored." (Self and Society)

"The matrix ... can bring to light complexes of significant imagery and ideas." (Exceptional Human Experience)

Revised edition 2014, 177 pages.
word count: 48506 which is equivalent to 194 standard pages of text

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Transpersonal disciplines - Wikipedia

Transpersonal disciplines - Wikipedia

Transpersonal disciplines

From Wikipedia, the free encyclopedia
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Transpersonal disciplines are academic fields of interest that study the transpersonal.

Definition and context[edit]

According to Walsh & Vaughan,[1] who conducted an extensive review on transpersonal definitions, transpersonal disciplines are those disciplines that focus on the study of transpersonal experiences and related phenomena. These phenomena include the causes, effects and correlates of transpersonal experiences and development, as well as the disciplines and practices inspired by them.

Transpersonal disciplines[edit]

Among the disciplines that are considered to be transpersonal we find:

  • Transpersonal psychiatry; an area of psychiatry with a particular interest in the clinical and biomedical aspects of transpersonal phenomena.[1][2] Transpersonal psychiatry grew out of Transpersonal psychology and is similar to it.
  • Transpersonal sociology; the study of the social aspects of the transpersonal.[1][2] Transpersonal sociology was an important discipline in the formative years of the transpersonal movement and is associated with the early work of Ken Wilber, and the later contributions of Susan Greenwood.[5]
  • Transpersonal ecology; the study of the ecological aspects of the transpersonal.[1][2] The field is associated with the work of Warwick Fox.

Walsh[2] mention other areas of interest that could also be conceptualized as a transpersonal discipline, including exploration of clinical disorders (addiction and spiritual emergencies), and research in fields such as near-death experiences, psychedelics, somatics, philosophy, education and meditation.

Development of the term[edit]

In a commentary from 1978, Donald Stone[6] associated the term "transpersonal discipline" with the Human Potential Movement, with its focus on encounter groups, body disciplines and personal growth programs. A few years later Valle and Harari[7] described a number of psychological and philosophical traditions that might be considered to be transpersonal in their orientation, and related these disciplines to the concept of the perennial philosophy. Discussing the dynamics between Humanistic psychology and the emerging field of Transpersonal psychology, the authors summed up the dynamic as the «birth of a transpersonal discipline from humanistic psychology». In 1993 Walsh and Vaughan provided a definition of the term while also relating it more closely to academic categories and disciplines.[1][2]

The question of whether transpersonal psychology should be considered one of a number of transpersonal disciplines appears to be answered affirmatively by Boucouvalas.[8] Boucouvalas discusses how sociology, anthropology, business studies, law, art, acting and ecology may all gain benefits from a transpersonal focus.

A 2005 edition of the Journal of Transpersonal Psychology discussed transpersonal aspects of cinema, suggesting grounds for a merge between media studies and transpersonal psychology. This journal includes a seminal paper by Gaylinn,[9] arguing that the media is almost inherently transpersonal insofar as it involves addressing a wider community, therefore helping people to transcend their individuality. Gaylinn also discussed how aspects of films can be transpersonal.

References[edit]

  1. ^ Jump up to:a b c d e f g Walsh, R. & Vaughan, F. "On transpersonal definitions". Journal of Transpersonal Psychology, 25 (2) 125-182, 1993
  2. ^ Jump up to:a b c d e f g Walsh, Roger. "The Transpersonal Movement: A History and State of the Art". Journal of Transpersonal Psychology, 1993, Vol. 25, No.2
  3. ^ Matthews, C.O. Book review: Psychotherapy and Spirit: Theory and Practice in Transpersonal Psychotherapy by Brant Cortright. Counseling & Values, 01607960, Oct99, Vol. 44, Issue 1
  4. ^ Hartelius, Glenn. The Imperative for Diversity in a Transpersonal Psychology of the Whole Person. International Journal of Transpersonal Studies, 33(2), 2014, pp. iii-iv
  5. ^ Rominger, R., & Friedman, H. L. (2013). Transpersonal sociology: Origins, development, and theory. International Journal of Transpersonal Studies, 32(2), 17–33.
  6. ^ Stone, Donald. "The human potential movement". Society, May 1978, Volume 15, Issue 4, pp 66–68
  7. ^ Valle, Ronald S. & Harari, Carmi. "Current developments in...Transpersonal Psychology". The Humanistic Psychologist 11, Vol. 13, NO. 1, Winter 1985
  8. ^ Boucouvalas, M. (1999). Following the movement: from transpersonal psychology to a multidisciplinary transpersonal orientation. Journal of Transpersonal Psychology, 31(1), 27-39.
  9. ^ Gaylinn, D. (2005). Reflections on transpersonal media: An emerging movement. Journal of Transpersonal Psychology, 37(1) 1-8
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Transpersonal - Wikipedia

Transpersonal - Wikipedia

Transpersonal

From Wikipedia, the free encyclopedia
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The transpersonal is a term used by different schools of philosophy and psychology in order to describe experiences and worldviews that extend beyond the personal level of the psyche, and beyond mundane worldly events.

Definition and context[edit]

The transpersonal has been defined as experiences in which the sense of identity or self extends beyond (trans) the individual or personal to encompass wider aspects of humankind, life, psyche or cosmos.[1] On the other hand, transpersonal practices are those structured activities that focus on inducing transpersonal experiences.[1]

In the Textbook of Transpersonal Psychiatry and Psychology, Scotton[2] defined the term as "development beyond conventional, personal or individual levels." It is associated with a developmental model of psychology that includes three successive stages: the prepersonal (before ego-formation), the personal (the functioning ego), and the transpersonal (ego remains available but is superseded by higher development).[2]

One of the founders of the field of transpersonal psychology, Stanislav Grof, has defined transpersonal states of awareness as such: "The common denominator of this otherwise rich and ramified group of phenomena is the feeling of the individual that his consciousness expanded beyond the usual ego boundaries and the limitations of time and space."[3]

The term is related to the terminology of peak experience, altered states of consciousness, and spiritual experiences.[4][5] Note a The term is also associated with psychedelic work, and psychotechnologies, that includes research with psychedelic plants and chemicals such as LSD, ibogaine, ketamine, peyote, ayahuasca and the vast variety of substances available to all human cultures throughout history.Note b

Etymology[edit]

The term has an early precedent in the writing of philosopher William James, who used the term "Trans-personal" in one of his lectures from 1905.[6][7] However, this early terminology, introduced by James, had a different meaning than the current one[7] and its context was philosophy, not psychology,[6] which is where the term is mostly used these days.

There has also been some speculation of an early precedent of the term in the writings of Carl Jung, as a result of the work of Jung's translators. It regards the Jungian term ueberpersonlich, used by Jung in a paper from 1917, which in later English translations appeared as superpersonal, and later, transpersonal.[6][2] Note c In a later, revised, version of the Psychology of the Unconscious (1942) there was even a chapter heading called "The Personal and the Collective (or Transpersonal) Unconscious".[6][8]

However, the etymology, as it is currently used in academic writing, is mostly associated with the human potential movement of the 1960s and the founders of the field of transpersonal psychology; Anthony Sutich, Abraham Maslow and Stanislav Grof.[9][6][10][11][8] According to Vich[6] all three had used the term as early as 1967, in order to describe new ideas in the field of Psychology. In 1968 the term was selected by the founding editors of the Journal of Transpersonal Psychology, Abraham Maslow and Anthony Sutich, in order to represent a new area of psychological inquiry.[6]Note d Porter[12] locates the start of the so-called transpersonal psychology movement to the American west-coast in the late 1960s. In addition to Maslow, Vich and Grof the movement was associated with the names of Ken Wilber, Frances Vaughan, Roger Walsh and Seymoor Boorstein.

According to Powers[13] the term "transpersonal" starts to show up in academic journals from 1970 and onwards. The use of the term in academic literature is documented in Psychological Abstracts and Dissertations Abstracts. The use of the term grew during the 1970s and 1980s and stabilized in the 1990s.[14]

Movement[edit]

The collective of people and organizations with an interest in the transpersonal is called the transpersonal movement. Walsh and Vaughan[1] defines the transpersonal movement as the interdisciplinary movement that includes various individual transpersonal disciplines.

The philosophy of William James, the school of psychosynthesis (founded by Roberto Assagioli), and the analytical school of Carl Jung are often considered to be forerunners to the establishment of transpersonal theory.[4] However, the start of the movement is associated with the emergence and growth of the related field of humanistic psychology. Several of the academic profiles of the early transpersonal movement, such as Abraham Maslow and Anthony Sutich, had their background in humanistic psychology.[15][9][16][17]

The formative years of the transpersonal movement can be characterized by the founding of a few key organizations and institutions, such as: Transpersonal Institute in 1969 (of which the Journal of Transpersonal Psychology and the Association of Transpersonal Psychology are divisions), the Institute of Noetic Sciences in 1973, The International Transpersonal Psychology Association in 1973, Naropa Institute in 1974, and the California Institute of Transpersonal Psychology in 1975.[16] The California Institute of Transpersonal Psychology later emerged as the Institute of Transpersonal Psychology (ITP) and is today known as Sofia University.

Contemporary transpersonal disciplines include transpersonal psychology, transpersonal psychiatry, transpersonal anthropology, transpersonal sociology and transpersonal ecology. Other academic orientations, whose main focus lies elsewhere, but that are associated with a transpersonal perspective, include humanistic psychology and near-death studies.[18] Contemporary institutions include: the Association for Transpersonal Psychology (ATP), the European Transpersonal Psychology Association (EPTA), the International Transpersonal Association (ITA), the Ibero-American Transpersonal Association (ATI) and the European Transpersonal Association (Eurotas). Leading publications within the movement include: the Journal of Transpersonal Psychology, the International Journal of Transpersonal Studies, and the Journal of Transpersonal Research.

Transpersonal studies[edit]

Several commentators note how the transpersonal field, and its vision, moved beyond the perspective of psychology and into other transpersonal domains during the 1980s and 1990s.[19][20] This expansion of the transpersonal concept resulted in an interdisciplinary situation, and a dialogue with such fields as social work, ecology, art, literature, acting, law, business, entrepreneurship, ecopsychology, feminism and education.[20][19][21]

In this respect, commentators have suggested that there is a difference between the founding field of transpersonal psychology and a broader field of transpersonal inquiry, transpersonal studies.[14][21][22] This differentiation of the transpersonal field has to do with the scope of the subjects under study, and the interest of researchers and theorists.

In their review of transpersonal definitions, published in 1993, Walsh and Vaughan[1] noted that transpersonal studies had grown beyond the founding field of transpersonal psychology. Commenting on the criticisms of transpersonal psychology in the 1980s, Chinen[14] noted how the criticism did not differentiate between transpersonal psychology, on the one hand, and a broad range of popularized transpersonal orientations, on the other. The same line of reasoning was picked up by Friedman,[22] who differentiated between a broad domain of inquiry known as transpersonal studies, and a more narrow field of transpersonal psychology. Both authors argued that the confounding of the two domains resulted in confusion. In a summary of contemporary viewpoints on transpersonal psychology Jorge Ferrer[20] placed transpersonal psychology within the wider "umbrella" known as transpersonal studies.

Among institutions of higher learning that promote transpersonal studies we find Sofia University[23] and California Institute of Integral Studies.[24] In 2012 Sofia University announced that they were expanding their graduate program in order to include transpersonal studies. The new program was named the Graduate School of Transpersonal Studies.[23]

The International Journal of Transpersonal Studies was established in 1981. It is sponsored by the California Institute of Integral Studies and serves as the official publication of the International Transpersonal Association.[21]

See also[edit]

Notes[edit]

a. Grabovac & Ganesan, 2003: Table 3.
b. See Winkelman & Roberts, 2007: "Part III. Transpersonal Dimensions of Healing with Psychedelic States"
c. John Beebe, San Francisco Jung Institute Library Journal
d. The term was considered to be an improvent upon an earlier term called «transhumanistic».[6][10]

References[edit]

  1. ^ Jump up to:a b c d Walsh, R. and F. Vaughan. "On transpersonal definitions". Journal of Transpersonal Psychology. Vol. 25, No2, pp. 199-207, 1993.
  2. ^ Jump up to:a b c Scotton, Bruce W. "Introduction and Definition of Transpersonal Psychiatry". In Scotton, Bruce W., Chinen, Allan B. and Battista, John R., Eds. (1996) Textbook of Transpersonal Psychiatry and Psychology. New York: Basic Books.
  3. ^ Grof, Stanislav. (1975, 1993). Realms of the Human Unconscious: Observations from LSD Research. New York: Viking, London: Souvenir Press.
  4. ^ Jump up to:a b Miller, John J. "Book Review: Textbook of Transpersonal Psychiatry and Psychology". Psychiatric Services 49:541-542, April 1998. American Psychiatric Association
  5. ^ Grabovac, Andrea D. & Ganesan, Soma. "Spirituality and Religion in Canadian Psychiatric Residency Training". Canadian Journal of Psychiatry, Vol 48, No 3, April 2003
  6. ^ Jump up to:a b c d e f g h Vich, M.A. (1988) "Some historical sources of the term 'Transpersonal' ". Journal of Transpersonal Psychology, 20 (2) 107-110
  7. ^ Jump up to:a b Freeman, Anthony. "A Daniel Come To Judgement? Dennett and the Revisioning of Transpersonal Theory". Journal of Consciousness Studies, 13, No. 3, 2006, pp. 95–109
  8. ^ Jump up to:a b Lukoff, David and Lu, Francis. A Transpersonal-Integrative Approach to Spiritually Oriented Psychotherapy, in L. Sperry and E. P. Shafranske (2005) Spiritually Oriented Psychotherapy, American Psychological Association.
  9. ^ Jump up to:a b Valle, Ronald S. & Harari, Carmi. Current developments in...Transpersonal Psychology. The Humanistic Psychologist, 11, Vol. 13, NO. 1, Winter 1985
  10. ^ Jump up to:a b Judy, Dwight. Transpersonal psychology: Coming of age. ReVision, 02756935, Winter94, Vol. 16, Issue 3.
  11. ^ Ferrer, J. N. (2002). "Revisioning transpersonal theory: A participatory vision of human spirituality". Albany, NY: State University of New York Press.
  12. ^ Porter, Kenneth. Book review: Spirituality in Clinical Practice: Incorporating the Spiritual Dimension in Psychotherapy and Counseling. American Journal of Psychotherapy, Volume 56, Issue 101 Jan 2002
  13. ^ Powers, Robin. "Counseling and Spirituality: A Historical Review". Counseling and Values, Apr 2005, Vol.49(3), pp.217-225.
  14. ^ Jump up to:a b c Chinen, A.B. The emergence of Transpersonal psychiatry, in Scotton, Bruce W., Chinen, Allan B. and Battista, John R., Eds. (1996) Textbook of Transpersonal Psychiatry and Psychology. New York: Basic Books
  15. ^ Keutzer, C.S. Transpersonal Psychotherapy: Reflections on the Genre. Professional Psychology: Research and Practice, 1984, Vol. 15, No. 6, 868-883
  16. ^ Jump up to:a b Taylor, Eugene. Transpersonal Psychology: Its several Virtues. The Humanistic Psychologist, Vol. 20, Nos. 2 and 3, pp. 285-300, 1992.
  17. ^ Walsh, R. The Transpersonal Movement: A History and State of the Art. Journal of Transpersonal Psychology, 1993, Vol. 25, No. 2
  18. ^ Scotton, B.W., Chinen, A.B. and Battista, J.R. (ed. 1996). Textbook of Transpersonal Psychiatry and Psychology. New York: Basic Books.
  19. ^ Jump up to:a b Grof, S., Friedman, H., Lukoff, D., & Hartelius, G. (2008). The past and future of the International Transpersonal Association. International Journal of Transpersonal Studies, 27(1), 55–62.
  20. ^ Jump up to:a b c Caplan, Hartelius & Rardin. Contemporary viewpoints on Transpersonal Psychology. The Journal of Transpersonal Psychology, 2003, Vol. 35, No. 2.
  21. ^ Jump up to:a b c Atlas, N. (2016). (Book Review) The Wiley-Blackwell handbook of transpersonal psychology, by Harris L. Friedman & Glenn Hartelius (Eds.) International Journal of Transpersonal Studies, 35 (2).
  22. ^ Jump up to:a b Friedman, H. (2002). Transpersonal psychology as a scientific field. International Journal of Transpersonal Studies, 21(1), 175–187.
  23. ^ Jump up to:a b PRWEB. (July 16, 2012) Institute of Transpersonal Psychology Becomes Sofia University. PRWEB: Palo Alto, CA. Retrieved Saturday, December 8, 2018.
  24. ^ Subbiondo, Joseph L. CIIS and American Higher Education. Integral Review, June 2011, Vol. 7, No. 1
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