International Journal of Transpersonal Studies

Volume 37 | Issue 1 Article 12

9-1-2018 Integral : Clinical Correlations Michael Miovic Park-Nicollet/HealthPartners, Minneapolis, MN, USA

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Recommended Citation Miovic, M. (2018). psychology: Clinical correlations. International Journal of Transpersonal Studies, 37 (1). http://dx.doi.org/https://doi.org/10.24972/ijts.2018.37.1.199

This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 4.0 License. This Special Topic Article is brought to you for free and open access by the Journals and Newsletters at Digital Commons @ CIIS. It has been accepted for inclusion in International Journal of Transpersonal Studies by an authorized administrator of Digital Commons @ CIIS. For more information, please contact [email protected]. Integral Yoga Psychology: Clinical Correlations Michael Miovic Park-Nicollet/HealthPartners Minneapolis, MN, USA This article provides an overview of ’s Integral Yoga Psychology (IYP), with a focus on relevance to clinical practice. After summarizing recent developments in integrative medicine that have brought transpersonal themes into the mainstream of contemporary healthcare, the transformational paradigm of IYP is used to articulate a spiritually-informed approach to psychology and psychiatry. Topics covered include the (psychic ), reincarnation, the system, psychodynamic therapy, ego defenses, positive psychology, CBT, AA, parapsychology, and -body medicine. The possession model of illness is addressed in detail, using both case material and the author’s own experience, and is compared to Jung’s method of working with the shadow. Finally, a range of real- world issues are discussed, including cross-cultural considerations, the structure of healthcare systems, the stigma of mental illness, and psychopharmacology.

Keywords: yoga psychology, transpersonal, , ego, psychodynamic, cognitive-behavioral, parapsychology, possession, reincarnation, mind-body, Buddhist, integrative

hen transpersonal psychology was programs for help with addictions, and hospice founded in the late 1960s, mainstream and palliative care clinicians discuss spirituality Wpsychology viewed the field’s interest with patients on a daily basis (Markowitz & in spirituality, mysticism, and psychedelics as McPhee, 2006). Ethics committees are interested eccentric and speculative. However, in the last in diversity and respecting patients’ worldviews, two decades a sea change in healthcare has and psychopharmacological research is showing brought transpersonal themes into the mainstream renewed interest in psychedelics (Tupper et al., of clinical practice. Integrative or “whole person” 2015; Ross et al., 2016; Griffiths et al., 2016; medicine, which includes spirituality in its purview, Multidisciplinary Association for Psychedelic is now accepted in many ways within mainstream Studies at www.maps.org). healthcare. Mindfulness-based stress reduction Today, the literature on integrative (MBSR) is widely accepted by both patients and medicine has become so large that it is impossible providers, and a large amount of research shows to summarize it quickly here. Some key sources that meditation is helpful for a wide range of include the World Health Organization (2013) medical and mental health problems (Gotink et al., “Traditional Medicine Strategy 2014–2023,” which 2015). The public devotes significant out of pocket documents the aforementioned trends at a global expenditures to complementary and integrative level, and makes recommendations about how treatments, and the practice of yoga is increasing to incorporate traditional and complementary in the United States (U. S. Department of Health medicine into mainstream practice. In the United and Human Services, National Institutes of Health States, the NIH now has a National Center for [NIH], National Center for Complementary and Complementary and Integrative Health (NCCIH), Integrative Health [NCCIH], 2012). Chaplains which sponsors research on the clinical effects of have become key members of multidisciplinary spirituality and meditation (www.nccih.nih.gov). teams (www.healthcarechaplaincy.org), clinicians In India, the National Institute of Mental Health routinely refer patients to faith-based 12-step and Neurosciences (NIMHANS) is also studying

International Journal of Transpersonal Studies, 37(1), 2018, pp. 199–225 199 https://doi.org/10.24972/ijts.2018.37.1.199 yoga­ and meditation, both clinically and in terms atheistic, and agnostic—and neither science nor of neuroscience (www.nimhans.ac.in). Other philosophy is able to determine which is correct important organizations include the Bravewell (Miovic, 2004a). As result, there is ample room to Collaborative, which promotes the diffusion of interpret psychology and psychiatry from a variety integrative medicine through a broad range of of perspectives. This paper makes no claim on initiatives (www.bravewell.org). “ultimate truths”—its purpose is simply to illustrate Historically, transpersonal psychology how Sri Aurobindo’s worldview has wide-ranging contributed to the rise of integrative medicine, at implications for clinical practice. least indirectly via cultural evolution if not directly via citations, and in turn Sri Aurobindo’s work The Psychic Being and Reincarnation has influenced the development of transpersonal or practical purposes, the essence of Sri psychology from the very beginning. Michael FAurobindo’s approach to psychology is nicely Murphy, founder of Esalen, visited the Sri Aurobindo summarized in the following letter, which serves as Ashram for 16 months from 1956–1957, and this a useful starting point: early experience was likely an influence, among There are, we might say, two in us, one others, on his subsequent interest in the spiritual on the surface, our ordinary exterior mind, , potential of the human body (Taylor, 1999, pp. body , another behind the veil, 238–246; Murphy, 1992). Haridas Chaudhuri, an inner mind, an inner life, an inner physical a direct disciple of Sri Aurobindo, founded the consciousness constituting another or inner California Institute of Asian Studies in the 1960s, self. This inner self once awake opens in its turn which went on to become the California Institute to our true real eternal self. It opens inwardly to of Integral Studies (CIIS). Wilber acknowledges the soul, called in the language of this Yoga the Sri Aurobindo as an important thinker in the psychic being which supports our successive field of integral studies, and Cortright’s (1997, births and at each birth assumes a new mind, 2007) work on integral psychotherapy is openly life and body. It opens above to the Self or Aurobindonian. While many authors have already which is unborn and by conscious recovery of made comparative studies of Sri Aurobindo’s it we transcend the changing personality and thought and Western psychology in terms of theory, achieve freedom and full mastery over our the developments outlined above warrant a fresh nature. (Aurobindo, 2014, Vol. 30, p. 257) look at what Sri Aurobindo’s insights have to offer the mental health provider in clinical practice. For spiritual development, the central This article focuses on clinical correlations process of IYP is cultivating experiential contact drawn from several of the author’s prior essays on with the true soul, which Sri Aurobindo calls IYP (Miovic, 2004b, 2008, 2011). In framing this the “psychic being.” His emphasis on the role of topic, it is important to note that IYP is primarily the psychic being in transpersonal growth is one an approach to spiritual and transpersonal of the key ways in which IYP differs from those development, not a method of treatment. IYP has schools of Buddhist psycho-spiritual practice that not invented any specific therapy or treatment do not recognize the existence of a true soul (see modality for either mental or physical health Epstein, 1995). Subjectively, the psychic being problems, and there are no systematic studies that is often felt as residing deep within the center of have reported demographic, epidemiological, or the chest, behind the heart chakra, with which it clinical data directly related to IYP. Thus, the views may be confused. Opening to the psychic being set forth here are opinions based on the author’s brings feelings of spiritual devotion, surrender to experience and interpretation of Sri Aurobindo’s the Divine, gratitude, sweetness, quiet joy, love philosophy. of all that is good and beautiful and harmonious, As I have explained in prior work, there and a spontaneous recoil from all that is false, are three large categories of worldview—theistic, evil, dishonest, selfish, or discordant (Aurobindo,

200 International Journal of Transpersonal Studies Miovic 2012, Vol. 28, pp. 102–124; Aurobindo, 2014, and even when one has the true psychic memory, Vol. 30, pp. 337–366). Note that the intuitive tact that fact alone does not solve the problem of or guidance of the psychic being is quite different what to do with one’s present and future (for from the intuitions of “psychics” in the West, which comparative views, see Weiss, 1992; Jue, 1996). As usually arise from various parts and levels of the Sri Aurobindo noted succinctly: inner being and are far more prone to error. Too much importance must not be given to A topic of perennial interest that involves the the past lives. For the purpose of this yoga one psychic being is the process of reincarnation, which is what one is and, still more, what one will Sri Aurobindo accepts as a fact of life. However, be. What one was has a minor importance. he clarifies that it is not the outer personality that (Aurobindo, 2012, Vol. 28, p. 553) reincarnates, but rather the psychic being, whose aim is to grow through the process of evolution. In Applied in the clinical setting, a discussion a letter to a disciple, Sri Aurobindo commented on of this focus on the future can help prepare clients this in a somewhat humorous vein: who are considering visiting a "psychic" to get a past-life reading, or who are interested in past-life You must avoid a common popular blunder regression therapy. By setting realistic expectations about reincarnation. The popular idea is that as to what can be achieved with such consultations, Titus Balbus is reborn again as John Smith, and by maintaining focus on current choices and a man with the same personality, character, future development, the therapist can help the attainments as he had in his former life with the client maintain a growth-orientation that is both sole difference that he wears coat and trousers emotionally and spiritually healthy. This approach instead of a toga and speaks cockney English also tends to reduce the use of spirituality to defend instead of popular Latin. That is not the case. against or bypass psychological issues (see Battista, What would be the earthly use of repeating the 1996; Cortright, 1997, 2007). For example, I same personality or character a million times once consulted on a case in which the client from the beginning of time till its end? The soul developed an erotic transference to the therapist comes into birth for experience, for growth, that was both defensive and based on a real past- for evolution till it can bring the Divine into life relationship as determined by a psychic. In . It is the central being that incarnates, this situation, acknowledging both the spiritual not the outer personality—the personality is and psychological components of the transference simply a mould that it creates for its figures allowed the therapy to proceed productively, of experience in that one life. In another birth because the client felt genuinely understood. it will create for itself a different personality, different capacities, a different life and career. and the Inner Being (Aurobindo, 2012, Vol. 28, p. 543) n the process of trying to contact one’s own Psychologically, an important corollary Ipsychic being, people often experience some of IYP’s view of evolution is that the future is aspect of their inner being, which stands between more important than the past, because the whole the psychic being and the outer personality (ego). mission of the psychic being is to grow towards a In the terminology of IYP, the inner being consists supramental manifestation on Earth. Consequently, of the subtle bodies or sheaths of consciousness Sri Aurobindo and the Mother did not advocate (inner mental, vital, and physical), the chakras of past-life regression as a therapeutic method (which classical Indian yoga, and an individual element of is not to say that past-life memories cannot be the subconscious. The correspondences among the healing in some instances), and also warned that traditional yogic descriptions of the chakras and Sri people’s purported past-life memories are easily Aurobindo’s elucidation of their psycho-spiritual distorted by imagination and auto-suggestion. Only functions are interesting, and are listed in Table 1. Sri the psychic being’s memory of the past is veridical, Aurobindo viewed the chakras as subtle (i.e., non-

Integral Yoga Psychology: Clinical Correlations International Journal of Transpersonal Studies 201 material) organs of perception and action that put the and telepathy involve the inner mental, astral individual consciousness into relation with the larger travel the inner vital, and spontaneous remission or universe of forces and beings that operate on each of “miraculous” healing the inner physical). the non-material planes of consciousness described Also, Sri Aurobindo identified junctional previously. Note that IYP views most non-local layers of consciousness that help translate phenomenon studied in parapsychology as arising the subtle energies of chakras into the active from the inner being (for instance, precognition psychological content of the outer being. Some

Chakra Sri Aurobindo’s Description

Sahasradala Higher Mind, Illumined Mind Thousand-petalled lotus; top of head; blue with gold light Commands the higher thinking mind (buddhi) and the illumined mind, and opens upwards towards the intuitive mind and Overmind.

Anna Dynamic Mind Forehead; two petals; white Commands thought, will, vision, inner mental formation. “Third eye.”

Visuddha Externalizing Mind Throat region; sixteen petals; grey Commands expression and externalization of all mental movements and forces; also called physical mind when it gives a mental order to external things and deals with them practically.

Hrtpadma or Anahata Emotional Mind and Higher Vital Sternal region; twelve petals; golden pink Perceived as more external; seat of various feelings, such as love, joy, sorrow, hatred, affection, etc. The “heart” chakra.

Chaitya Inner Heart (Psychic Being) [not a chakra per se and not emphasized in older ] Perceived as deep inside center of chest; the evolving soul that grows from life to life and is the seat of true individual identity.

Nabhipadma or Manipura Central Vital Region from heart to navel; ten petals, violet Seat of the stronger vital longings and reactions, e.g., ambition, pride, fear, love of fame, attractions and repulsions, desires and passions, life-forces and life-energies.

Svadhisthana Lower Vital Between the navel and base of spine; six petals; deep purple red Connects all centers above with the physical consciousness below, and is concerned with small desires, such as for food and sex, as well as small likings and dislikings, such as vanity, quarrels, love of praise, anger at blame, little wishes.

Muladhara Physical Consciousness Base of spine; four petals; red Governs the physical being down to the subconscious. The physical consciousness, when not transformed, is prone to inertia, ignorance, repetition of habits, slowness, resistance to spiritual consciousness. The subconscious has no organized chakra, but arises from below the feet.

Table 1. The Chakras (based on Aurobindo, 2012, Vol. 28, pp. 229-247)

202 International Journal of Transpersonal Studies Miovic clinical correlations that arise from this include the statements about her cellular yoga in the latter physical mind (related to the throat chakra) which part of her life afford extraordinary glimpses into is responsible for problems with stuttering, self- the spiritual transformation of the Inconscient (Van assertiveness, and translating ideas into effective Vrekhem, 1995/1998, 2000). However, this goes action; and the mechanical mind (related to the well beyond the current purview of clinical practice, physical or root chakra), which is involved in the and transpersonal therapists should not confuse the repetitive thoughts and behaviors of obsessive- emotional memories clients frequently have during compulsive disorder. Likewise the mental vital bodywork with the true cellular consciousness of gives mental expression to vital movements such as supramental yoga. emotion, desire, passion, and nervous sensations, Psychologically, a much more common and through this avenue vital movements can clinical phenomenon is the interfusion of the rise up and cloud or distort reasoning (as in the vital with the physical consciousness of defense of rationalization). The vital mind is a vital the body, leading to a variety of ways in which layer of the mind that is involved in day dreaming, emotion can be somatized. This is how and why imagining, planning for the future, and fantasies of body-oriented therapies (massage, acupuncture, narcissistic grandeur (Aurobindo, 2012, Vol. 28, myofascial release, therapeutic touch, etc.) can pp. 177–225). be helpful in expanding the range of consciously With regard to other aspects of classical experienced emotion, and in resolving somatized , it is important to note that Sri Aurobindo psychological distress (Basu, 2000). Alternatively or did not recommend raising the simultaneously, repressed emotion can be pushed (force or power) from below, because doing so down and back from frontal awareness into what can lead to a variety of psychological disturbances Sri Aurobindo calls the subconscious. This plane of acknowledged by transpersonal psychology consciousness accounts for the “unconscious” of (Scotton, Chinen, & Battista, 1996, pp. 261–270). Western psychology, as well as chronic or recurrent Instead, IYP proceeds by bringing forward the physical illnesses and habits: psychic being from behind the heart chakra and The subconscient is universal as well as opening to a higher consciousness that descends individual like all the other main parts of the from above the head. The advantage of this method Nature . . . It contains the potentiality of all the is that it slowly and gently opens the chakras and primitive reactions to life which struggle out to the releases the kundalini power without danger of surface from the dull and inert strands of Matter inducing what transpersonal psychologists now and form by a constant development a slowly call “spiritual emergencies” (Aurobindo, 2013, evolving and self-formulating consciousness; Vol. 29, pp. 460–464; Aurobindo, 2014, Vol. 30, it contains them not as ideas, perceptions or pp. 420–422). conscious reactions but as the fluid substance of these things. But also all that is consciously The Subconscious and Inconscient experienced sinks down into the subconscient, he Inconscient refers to a densely unconscious not as precise though submerged memories inversion of the Sacchidananda in which all T but as obscure yet obstinate impressions of being and existence seem to disappear. From this experience, and these can come up at any time arises the subatomic and atomic consciousness as dreams, as mechanical repetitions of past of matter, as well as the molecular organization thought, feelings, action, etc., as 'complexes' of matter into intracellular machinery. In yogic exploding into action and event, etc., etc. experience, the Inconscient can be felt externally The subconscient is the main cause why all as extending through all material substance (e.g., things repeat themselves and nothing ever gets even rocks have a consciousness according to changed except in appearance. It is the cause Sri Aurobindo), and internally as supporting the why people say character cannot be changed, consciousness of the body’s cells. The Mother’s

Integral Yoga Psychology: Clinical Correlations International Journal of Transpersonal Studies 203 the cause also of the constant return of things Soul and Ego Development one hoped to have got rid of for ever. All seeds his section introduces a heuristic model of psycho- are there and all Sanskaras [fixed patterns] of spiritual development that recognizes the presence the mind, vital, body—it is the main support T of both soul and ego in the process of psychotherapy. of death and disease and the last fortress This is only an introduction to the topic intended for (seemingly impregnable) of the Ignorance. All routine treatment, in cases where the clinician simply too that is suppressed without being wholly got needs to validate the authenticity of a client’s spiritual rid of sinks down there and remains as seed life while focusing on the presenting problems. For ready to surge up or sprout up at any moment. a full discussion of transpersonal therapy in the light (Aurobindo, 2012, Vol. 28, pp. 225–226) of IYP, see Cortright (2007), who addressed depth Sri Aurobindo is careful to differentiate psychotherapy, attachment theory, opening the heart the subconscious from the inner being (subtle chakra, spiritual bypassing, body work, as well as physical, inner vital, and inner mental), which the complex spectrum of issues currently lumped he also calls the “subliminal being.” From the under the rubric of spiritual emergencies (Lukoff, perspective of IYP, Jung’s memoirs reveal a rich and 1996). The focus here is limited to showing how IYP detailed subliminal awareness (Jung, 1961), and interprets mainstream literature on ego development, his notion of the collective unconscious reflects psychodynamic therapy, positive psychology, MBSR, an interaction between the subliminal being and AA, and mind-body medicine. portions of the subconscious. Also, note that Jung For IYP, the development of the psychic did not definitively settle on the immortality of the being (true soul) across multiple lives, and the soul until the end of his life (McLynn, 1996), so it outer personality (ego, self) in one life, are two is debatable to what degree specific passages from distinct yet interacting dimensions of growth. Thus, his writings do or do not reflect the influence of children with immature ego structures can have the psychic being on human psychology. well-developed , accomplished adults with For readers interested in further exposition well-developed ego structures can have paltry of IYP, Dalal (2001a, 2001b, 2007) has written spiritual development, and—as I have noticed in my several excellent collections of essays that own clinical experience—a surprising number of compare Sri Aurobindo’s system and Western low functioning schizophrenics have more psychic psychology. Basu (2000), a psychiatrist, has sweetness than some of the professionals who treat developed an integral model of health based on them. In geriatric psychiatry, this intertwining of soul Sri Aurobindo’s work, which importantly gives due and ego leads to what I have termed “the conundrum credit to scientific biomedicine and moves beyond of Zen masters vs. Zen monsters”, that is, patients the current model of integrative medicine to a with dementia who are living totally “in the moment” fully consciousness-based model. He is currently due to neurodegeneration, but for whom the quality finalizing a major work on consciousness-based of that moment is highly variable. Some may exude psychology and Sri Aurobindo’s transformational psychic peace, while others can become violently paradigm (Basu, in press). Salmon and Maslow agitated, and the relative balance of states can shift in (2007) gave a detailed explanation of the planes a given patient based on a variety of environmental of consciousness and parts of the being, which and medical factors. incorporates a wide range of current scientific In psychotherapy, patients present with findings and cultural developments. Their book widely varying levels of development in the various is the most thoroughly researched and vividly parts of the being, and the clinician needs to meet documented work on IYP to date, and it is easy them where they are. This is an art not a science, to read. They also have a website that highlights and of course depends upon the clinician’s own clinically useful MBSR practices (remember-to- intuitions, capacities, interests, experiences, and state breathe.org). of personal and professional development.

204 International Journal of Transpersonal Studies Miovic Regarding contemporary literature, there are (1979), who showed how the development of intra- two large streams that inform mainstream practice psychic structures of God-representation parallels of spiritually informed therapy: Buddhist and Judeo- the development of other object relations, and Christian. Not surprisingly, the Western literature on may complete an integrated sense of self. Rizzuto Buddhist psychology adopts a pragmatic and non- stopped short of asserting that God is actually theistic approach to psycho-spiritual development, real, but Meissner (2000) proceeded further much as did the historical Buddha (Michalon, along this trajectory by exploring how faith can 2001; Molino, 1998; Twemlow, 2001). Meditation be understood simultaneously in psychodynamic and mindfulness practices are empirically noted terms and as referring to a real Christ, a real God, to improve spiritual, mental, emotional, and even and a real sacrament. Still, he remained cautious physical well-being (e.g., Carlson & Garland, about the following step in the sequence, Spero’s 2005; Kabat-Zinn, Lipworth, & Burney, 1985; (1992) introduction of an ontologically real God as Kabat-Zinn et al., 1992; Kaplan, Goldenberg, & a factor both in the God-representation and in the Galvin-Nadeau, 1993; Miller, Fletcher, & Kabat- therapy process. Meissner was concerned about the Zinn, 1995). The fascinating neurophysiological dangers of therapists wrongly presuming to know basis of meditation is being elucidated as well (e.g., the Divine’s will in the therapy process, but others Cahn & Polich, 2006; Lazar et al., 2005; Newberg have gone on to address these legitimate concerns & d’Aquili, 1998, 2001). Also, psychotherapists and articulate appropriate ways to conduct faith- report that engaging in non-judgmental awareness based psychotherapy (e.g., Richards & Bergin, of the moment during therapy sessions improves 1997, 2000). their effectiveness as therapists and facilitates the IYP accepts both Buddhist and Judeo- resolution of emotional suffering in clients, which Christian lines of literature as statements of is the main work of psychotherapy (Epstein, 1995; experience, and offers some useful insights about Finn & Rubin, 2000; Germer, Siegel, & Fulton, how to understand the interaction of soul and ego 2005). However, the question of whether or not in clinical work. In psychodynamic therapy, the the soul actually exists, and whether clients might whole aim is to strengthen the ego by repairing at times be having experiences or perceptions deficits (giving “corrective emotional experience”) of such, is almost entirely avoided in this line of and making unconscious conflicts conscious. In literature, again because Buddhist philosophy is the vernacular of spiritual practice, on the other largely agnostic. hand, people are enjoined not to have “big egos” On the other hand, psychotherapists and to “be humble” before God. How does one writing from the Judeo-Christian perspective have resolve this apparent antithesis? The key is that grappled more with the issue of spiritual faith the vernacular big ego in psychotherapeutic terms and the existence of the soul. This line of inquiry refers to narcissistic vulnerability, an ego deficit began with Jung’s work on archetypes and the well described by Kohut’s self psychology, which phenomenon of a psychological "God-image" is compensated with narcissistic defenses of (McLynn, 1996), although his views had little direct grandiosity (Mitchell & Black, 1995, pp. 149–169). effect on mainstream psychoanalytic thinking Sri Aurobindo touches on the neurotic issues of because of the historic split between Freud and narcissistic grandiosity vs. a punishing superego in Jung. However, in his nuanced re-visioning of the following letter to a disciple: the psychoanalytic theory of mysticism, Parsons Humility is needful, but constant self- (1999) traced out how Winnicott’s notion of depreciation does not help; excessive self-esteem transitional objects was used to re-interpret what and self-depreciation are both wrong attitudes. Freud called the "illusion" of religion, and to see To recognise any defects without exaggerating religious phenomena as transitional and therefore them is useful but, once recognised, it is no potentially adaptive and creative (pp. 156–165). good dwelling on them always; you must have The most successful of these efforts was by Rizzuto

Integral Yoga Psychology: Clinical Correlations International Journal of Transpersonal Studies 205 the confidence that the Divine Force can change surrender . . . but it cannot happen in so short a everything and you must let the Force work. time. (Aurobindo, 2014, Vol. 31, p. 236) (Aurobindo, 2012, Vol. 28, p. 429) While both psychosis and neurosis (to a The stable confidence that Sri Aurobindo lesser degree) increase fear and decrease the capacity prescribes here requires a well-integrated ego that for intimacy and generative love, spirituality as Sri allows for what Rizzuto and Meissner would call a Aurobindo defines it decreases fear and increases mature object-relationship with God. Therefore, in the ability to see reality as it is and love others as clinical work what is really meant by “transcending they are, because one is psychologically fulfilled in the ego” is not to regress to earlier stages of ego the Divine. Erikson (1997) showed that as the ego development, but to complete the growth of the matures across the lifespan, it naturally broadens ego by adding to it another source of sustenance— its scope of concerns to include more and more the awareness of the soul. In Sri Aurobindo’s words: people, culminating in the healthy generativity of adulthood. IYP would interpret this natural There is individuality in the psychic being, but trend towards un-selfishness and individuation, not egoism. Egoism goes when the individual which connects rather than separates one from the unites himself with the Divine or is entirely others, as due to the influence of the soul (psychic surrendered to the Divine . . . . On the higher being) on ego development. This interaction effect spiritual planes there is no ego, because the also accounts for the stages of faith development oneness of the Divine is felt, but there may be identified by Fowler (1981). the sense of one’s true person or individuality— A related clinical concern is how to not ego, but a portion of the Divine. (Aurobindo, distinguish the psychological qualities and 2012, Vol. 28, p. 124) characteristics of the soul from those of the ego. This distinction between soul and ego is the According to Sri Aurobindo, the psychic being is foundation for spiritually informed psychotherapy. subjectively felt to reside deep within the “heart Sri Aurobindo acknowledged that childhood centre,” behind the heart chakra of classical yoga. and adolescence are critical periods for ego The essential characteristic of the psychic being is development, and on that basis usually did not spontaneous opening and self-giving to the Divine, recommend taking up a serious spiritual practice which produces subtle feelings of love and devotion until adulthood. He encouraged families and schools without demand for return, while ego-based to accept that children do often have spontaneous emotions and drives are characterized by selfishness contact with their souls (a phenomenon mostly and strong demand for return (Aurobindo 2014, overlooked by Western psychology), but he did Vol. 30, pp. 340–366). According to Sri Aurobindo, not advise undertaking conscious efforts at ego- the foundation of his method of yoga is to “bring transformation until later. forward” the psychic being and use its conscious When people are developmentally ready, influence to transform all the “movements” of the however, he described the process of transforming ego (thoughts, feelings, actions, sensations) into the ego as follows: spiritualized movements that can receive and express the Divine consciousness (Aurobindo, Everybody has the ego and it is impossible to 2014, Vol 30., pp. 367–388). Cultivating contact get rid of it altogether except by two things—the with the psychic being creates a range of beneficial opening of the psychic within and the descent qualities including sincerity, honesty, compassion, of a wider ego-free consciousness from above. joy, love (in the sense of agape), forgiveness, The psychic being opening does not get rid of patience, humility, courage, devotion, gratitude the ego at once but purifies it and offers it and and the appreciation of beauty. As previously all the movements to the Divine, so that one noted, many people find touches of the psychic becomes unegoistic through self-giving and consciousness in the joyful innocence of children.

206 International Journal of Transpersonal Studies Miovic Many also experience openings to the soul when and defenses, and the futility of telling people appreciating great music, literature, or art, or when to be more happy and positive, especially when communing with nature (Aurobindo, 2004, Vol. they are grieving. Practicing therapists have seen 27). Flowers, for example, are especially full of countless instances of false or inauthentic positive psychic beauty, and the Mother of the Sri Aurobindo emotion, such as altruism that hides unconscious Ashram developed a new branch of yoga based on anger, faithfulness that avoids loneliness and fear, the consciousness of flowers (the Mother, 2000). hypomanic happiness that distracts a client from For psychotherapy, the most important quality of grief, forgiveness motivated by guilt, etc. What does the psychic being is that it is inherently joyful and Sri Aurobindo have to say about such instances free of ambivalence or conflict: in which apparently positive emotions are being used to defend against the awareness of hidden, Let the sweetness and the happy feeling negative ones? increase, for they are the strongest sign of the This is a good question, and it leads to soul, the psychic being awake and in touch the heart of a useful framework for spiritually with us. Let not mistakes of thought or speech informed psychotherapy. The concept of defense or action disturb you—put them away from you mechanisms is the single most enduring piece of as something superficial which the Power and wisdom developed by the psychoanalytic tradition. the Light will deal with and remove. Keep to the In his research following a cohort of Harvard one central thing—your soul and these higher graduates over several decades, Vaillant (1993, realities it brings with it. (Aurobindo, 2014, Vol. 2000) studied the interaction between defensive 30, p. 344) styles and Eriksonian stages of adult development Significantly, the list of psychic (soul) across the life span. He found that, in general, qualities identified by Sri Aurobindo matches closely people tend to grow towards using more mature with emotions and character traits now studied defense mechanisms as they age, and that those by positive psychology, which has highlighted who were stuck in earlier stages were unhappy and the adaptive value of gratitude, forgiveness, joy, fared poorly. The basic defense mechanisms cluster love, courage, the appreciation of beauty, hope, into four groups: psychotic, immature (borderline), curiosity, team-spirit, and so on (Seligman & intermediate (neurotic) and mature (see Table 2). In Csikszentmihalyi, 2000; see also Fredrickson, the terms of IYP, what Vaillant has demonstrated is 2004, Snyder & Lopez, 2002). Research in this field an evolution of consciousness, a growth out of the is beginning to empirically validate interventions darkness and turbulence of the inchoate (tā masic) that foster positive emotions (Seligman, Steen, ego to the relative stability and self-mastery of the Park, & Peterson, 2005). Research has also found well-formed ego (sā tvic). that such feelings often arise during “flow” states in Sri Aurobindo also recognized the which the consciousness of the agent becomes one existence of defense mechanisms, but understood with the activity, as can happen sometimes during them within the larger context of the evolution of satisfying work, play, sports, prayer, meditation, or consciousness on Earth: artistic expression (Csikszentmihalyi, 1990). From The vital started in its evolution with obedience the perspective of IYP, all of the feelings and traits to impulse and no reason— as for strategy, the aimed at in positive psychology are due ultimately only strategy it understands is some tactics by to contact with the psychic being (soul), although which it can compass its desires. It does not one should note that for many people the feelings like the voice of knowledge and wisdom— experienced are actually a mix of higher vital but curiously enough by the necessity which (heart-chakra) movements with touches of the has grown up in man of justifying action by psychic from behind. reason, the vital mind has developed a strategy On the other hand, clinicians are well aware of its own which is to get the reason to find of the existence of psychological ambivalence

Integral Yoga Psychology: Clinical Correlations International Journal of Transpersonal Studies 207 catalogue the other defense mechanisms listed out reasons for justifying its own feelings and in Table 2, although he alluded to some in other impulses. (Aurobindo, 2014, Vol. 31, p. 103) letters, but it is clear from this and other statements This passage clearly conveys Freud’s idea of the (including the discussion of the subconscious, id (although the Aurobindonian concept of the previously cited) that he understood that the "vital" is broader than that of the id), implies the psyche contains many parts of which people may existence of the unconscious, and cites the defense not be aware, and which the ego does not control of rationalization. Sri Aurobindo did not explicitly (Aurobindo, 2012, Vol. 28, pp. 79–80). Now, if the psychic being (soul) is real and can actually transform ego function, then it I. Ego defense mechanisms must have processes or modes of operation that (adapted from Vaillant, 1993) are distinct from the defense mechanisms listed in Table 2. Sri Aurobindo explained that such Psychotic psycho-spiritual functions do indeed exist, and he Delusional projection named and defined the psychic movements of ego- Denial transformation as follows: Aspiration is an inner Distortion invocation of and yearning to feel the presence of Immature the Divine and to manifest its spiritual qualities in Projection one’s life. By surrender he means to open oneself Fantasy entirely to that higher power and to it alone, and to Hypochondriasis let oneself be a vehicle for its dictates. Rejection he Passive aggression defines as using the psychic being’s discriminative Acting out tact to evaluate the source and quality of thoughts, Dissociation feelings, and behaviors, and to discard or transform all that is false, weak, divisive, harmful, ego-centric, Intermediate (Neurotic) or simply not conscious of the Divine (Aurobindo, Displacement 2012, Vol. 32, pp. 3–26). Isolation/Intellectualization Clinically, for both clients and therapists it is Repression important not to confuse these psychic movements Reaction formation with ego conflicts and deficits, or unconscious Mature drives and wishes (desires). Aurobindo’s surrender Altruism means surrender to the inner Divine as mediated Sublimation via one’s own psychic being (soul), not to any Suppression human authority or the vulnerabilities of Anticipation one’s own ego. True spiritual practice also requires Humor the application of correct understanding (insight), good judgment, willpower, and appropriate II. Ego transformational processes boundaries—all of which ensue from the Therapeutic movements movement of rejection. Such rejection proceeds Observing ego directly from the soul, unlike suppression, which (e.g. witnessing, listening, going into, understanding) is a psychological defense that involves trying to Psychic (soul) movements control emotions with mental willpower (Miovic, Aspiration 2011). Surrender Against this background, we can now Rejection expand the hierarchy of ego development (Table 2) by extending it vertically to add on ego- Table 2. Hierarchy of Ego Functioning transformational processes. Whereas ego defense

208 International Journal of Transpersonal Studies Miovic mechanisms deny, disguise, or distort negative/ Prototypically, in psychotherapy periods of painful/frightening psychological content so as to witnessing allow painful content to arise, which make it more bearable, transformational processes can then be listened to and later gone into, so accept such content openly and work to transmute as to arrive eventually at directly experienced it. In order to integrate Sri Aurobindo’s description understanding. This cycle is repeated in miniature of the three psychic movements of transformation within each therapy session, and on a larger scale with the existing knowledge of psychotherapy, I have over time across many visits. Also, clients often created a bridging category dubbed "therapeutic initially delegate the transitional capacities of ego- processes". These are the cognitive skills of affect transformation to the therapist, and it becomes regulation developed in CBT and DBT, which the therapist’s role to gradually help clients learn are essentially synonymous with psychoanalytic and internalize these capacities over time (Miovic, concept of the observing ego. These functions 2011). are classified here as transformational processes Some readers may know that in the 1930s, because they are not defense mechanisms per se, Sri Aurobindo opined that a disciple’s pursuit of but rather adaptive capacities of the ego that derive psychoanalysis interfered with his spiritual practice, ultimately from the soul’s covert influence on the as evidenced in the following letter. However, it ego (Miovic, 2004b). Although one does not have must be understood that these comments were to be conscious of one’s soul in order to have a directed against the classical psychoanalytic good observing ego, if the soul is entirely dormant method of Oedipal interpretations, which is no (as in antisocial personality disorder), there will be longer done in clinical practice: a weak or absent observing ego. If one wishes to purify and transform the nature, In terms of definitions here, towitness means it is the power of these higher ranges to which to detach from and observe the flow of thoughts and one must open and raise to them and change feelings without interfering, controlling, or altering by them both the subliminal and the surface them. IYP notes that one can witness from many being . . . But to begin by opening up the lower planes and parts of the being, but in a general sense subconscious, risking to raise up all that is vipā ssanā and other meditation techniques aim to foul or obscure in it, is to go out of one’s way use the inner mind to witness the outer mind. Such to invite trouble. First, one should make the witnessing of the outer mind is used extensively in higher mind and vital strong and firm and full CBT to identify negative automatic thoughts and of light and peace from above; afterwards one cascades of catastrophic thinking. One can also can open up or even dive into the subconscious interpret Freud’s method of free association as a with more safety and some chance of a rapid type of witnessing, in as much as patients were and successful change. (Aurobindo, 2014, Vol. encouraged to observe and report whatever came 31, pp. 612–613) into their without making any effort to screen out or select thoughts (Mitchell & Black, Today, psychodynamic practice has become 1995, p. 6). On the other hand, listening means to much more relational than during Freud’s time, such turn one’s awareness towards arising content so as that now extensive attention is given to attachment to study and learn from it, while going into means issues and the quality of current relationships, and to consciously experience a thought/feeling as to developing “ego strength” before delving into much as possible, particularly if the experience the subconscious. Also, much time is devoted to is painful or difficult. Finally, understanding is understanding the emotional effects of insufficient the balanced process of practicing witnessing, parental empathy and nurturing, and to the listening and going into over time, the result of negative psychological impacts of real events such which is that liberating awareness that analysts as abuse, neglect, and other losses and traumas call “curative insight,” and which Buddhists call (Mitchell & Black, 1995, pp. 206–254). Overall, “mindfulness.” this means that psychoanalysis and psychodynamic

Integral Yoga Psychology: Clinical Correlations International Journal of Transpersonal Studies 209 therapy have evolved away from the fantasy-based The Yoga of oblation, sacrifice and severe phenomenon of Oedipal wishes towards a more austerities would be better. reality-based model, precisely as Sri Aurobindo There is no such Yoga. recommended. Many contemporary therapies –No hankering for fame, name or meddling (such as CBT, DBT, interpersonal and short-term with others’ affairs. models) avoid the subconscious entirely, or work at That also is not Yoga. the pre-conscious level and allow issues to emerge I have lost all faith, confidence, hope, and if from the subconscious at their own pace. Finally, all that is gone, what else remains for me to do many clinicians now use a spiritual worldview here? to frame psychotherapy, and this emphasizes the Good God! What a shipwreck in a teacup! importance of moral development, faith, and Kindly cultivate a sense of proportion. Learn spiritual beliefs and practices (Josephson & Peteet, the lessons of experience, ponder them in 2004; Koenig, 1998; Peteet, 2004; Richards & silence and do better next time—that would be Bergin, 1997, 2000; Shafranske, 1996). more sensible. (, 1983, p. 376) Thus, we can now state that psychodynamic theory and practice support a spiritually-informed From the perspective of IYP, one can approach to psychotherapy, which is consonant with make a plausible argument that the Buddha was the central tenants of transpersonal psychology. The the greatest cognitive-behaviorial therapist in fact that psychodynamic therapy often developed the history of the world. Although the Buddha’s in antagonism to, or in ignorance of, transpersonal teachings had a larger existential scope than the psychology is regrettable. more limited concerns of CBT, still there is nothing in CBT that the Buddha had not already formulated Cognitive Behavioral Therapy in essence when he set forth right understanding and () and right action (behavior) as the basis ognitive behavior therapy (CBT), which for achieving liberation from suffering. Furthermore, Chistorically was the rival of psychodynamic contemporary therapies with cognitive components theory, can also be used to support a spiritually- related to CBT, such as dialectical-behavior therapy informed approach to psychotherapy. For example, (DBT) and MBSR, openly acknowledge borrowing following is one of my favorite passages from Sri from Buddhism. Sri Aurobindo commented on Aurobindo’s letters, in which he uses cognitive Buddhist philosophy in the following letter, which techniques to help a disciple who was moody and accurately describes the Buddha’s pragmatic and pessimistic to gain greater emotional equilibrium. psychological approach: Here, Sri Aurobindo uses ironic humor due to His conception of Nirvana was of something the nature of their friendship, but the underlying transcendent of the universe, but he did strategy is to replace catastrophic, self-critical not define what it was because he was not thoughts with more balanced and reasonable ones concerned with any abstract metaphysical (disciple’s letter in italics, Sri Aurobindo’s annotated speculations about the Reality; he must have replies in Roman script): thought them unnecessary and irrelevant and You will see from J’s letter what has happened. I any indulgence in them likely to divert from am absolutely moribund and gasping; don’t see the true object. His explanation of things was the way. Cursing myself every minute. psychological and not metaphysical and his All that is rather excessive. It would be better to methods were all psychological,—the breaking stop dying, gasping and cursing. up of the false associations of consciousness What have all these to do with Yoga? which cause the continuance of desire and It has nothing to do with Yoga. Usual human suffering, so getting rid of the stream of birth tangles, sir. and death in a purely phenomenal (not unreal)

210 International Journal of Transpersonal Studies Miovic Traditions, ever reminding us to place principles world; the method of life by which this liberation before personalities” (Alcoholics Anonymous, 2001, could be effected was also a psychological p. 562). Likewise, consider the 12 steps themselves, method, the eightfold path developing right which on paper read almost like yoga sūtras that understanding and right action. His object was teach the soul movements of aspiration, surrender pragmatic and severely practical and so were and rejection (Alcoholics Anonymous, 2001, pp. his methods; metaphysical speculation would 59–60). Step 1 begins with understanding, or the only draw the mind away from the one thing observing ego’s ability to hold a painful truth without needful. (Aurobindo, 2013, Vol. 29, pp. 429– enlisting defenses to alter or distort perception, and 430) then Step 2 proceeds upwards with an aspiration to Alcoholic’s Anonymous (AA) the Divine for transformation: A fascinating—and unexpected—illustration 1. We admitted we were powerless over alcohol of the transformational processes listed in Table —that our lives had become unmanageable. 2 are the principles embedded within the 12- 2. Came to believe that a Power greater than step method of Alcoholics Anonymous (AA), ourselves could restore us to sanity. (Alcoholics a faith-based, non-denominational, self-help Anonymous, 2001, p. 59) organization that addresses problem drinking. While the effectiveness of AA is debated and Steps 3 through 7 focus on surrender, with skeptics maintain that the “Higher Power” invoked aspiration and rejection in the background: in AA is just a useful fiction for eliciting a placebo 3. Made a decision to turn our will and our response, on the other hand Vaillant (2005) has lives over to the care of God as we understood noted that the individual and group spirituality of Him. AA probably taps into some of the same pleasure 4. Made a searching and fearless moral and reward circuits in the brain that addictions do, inventory of ourselves. and he has argued convincingly that AA is neither 5. Admitted to God, ourselves, and to another a cult nor a religion. Certainly, AA is no panacea human being the exact nature of our wrongs. and it is not appropriate for people who dislike its 6. Were entirely ready to have God remove all faith-based approach, but it can help some people, these defects of character. sometimes. Reviews that weigh the evidence for 7. Humbly asked Him to remove our and against AA in a thoughtful fashion do conclude shortcomings. (Alcoholics Anonymous, 2001, that AA helps some participants reduce problem p. 59) drinking (Kaskutas, 2009). However, AA is not the only effective intervention for alcohol addiction, Steps 8 through 10 focus on rejection, or the psychic as other secular models of self-help exist (e.g., being’s conscious will to transform the faults of the Rational Recovery and HAMS: Harm Reduction for outer personality. In this working-through process, Alcohol), and professional guidelines recommend the functions of the observing ego are enlisted and a collaborative relationship between mental health applied interpersonally: professionals and AA, especially for patients with 8. Made a list of all persons we had harmed, severe mental illnesses (Brooks & Penn, 2003). and became willing to make amends to them With these qualifications duly acknowl- all. edged, from the IYP perspective it is significant 9. Made direct amends to such people wherever to note that the language of AA’s “Big Book” is possible, except when to do so would injure sometimes quite beautiful, and the sincerity and them or others. lucidity of its thought substance reveals a psychic 10. Continued to take personal inventory and inspiration. Appreciate, for instance, the penetrating when we were wrong promptly admitted it. transparency of the last of the 12 traditions: (Alcoholics Anonymous, 2001, p. 59) “Anonymity is the spiritual foundation of all our

Integral Yoga Psychology: Clinical Correlations International Journal of Transpersonal Studies 211 Finally, Steps 11 and 12 consolidate the work and students are: 1) cultural bias; 2) philosophical provide a prescription for spiritual living based on ignorance about the unproven assumptions of the continued application of aspiration, surrender ; and 3) because this field has not yet and rejection in all activities: yielded a major application. For instance, quantum mechanics and theoretical physics are every bit 11. Sought through prayer and meditation to as “spooky” as parapsychology, to use Einstein’s improve our conscious contact with God as we famous term, but are widely accepted because understood Him, praying only for knowledge they have technological applications, especially of His will for us and the power to carry it out. military ones. As things stand, non-local effects are 12. Having had a spiritual awakening as still so small and variable among test subjects that the result of these steps, we tried to carry mainstream academia views these phenomenon as this message to alcoholics, and to practice questionable. these principles in all our affairs. (Alcoholics Nonetheless, there are points of clinical Anonymous, 2001, p. 60) relevance. For instance, seasoned hospice nurses These last two steps, minus the passing and physicians have all met patients and families reference to alcoholics, are as concise a definition who have had uncanny experiences around death, of yoga as any written, and integrate the three including NDEs, premonitions of death, and main approaches to the Divine described in the communications from the deceased in dreams or - Bhagavad GI tā and reaffirmed by Sri Aurobindo via intutions. As a clinician who has worked in (1999) in his Synthesis of Yoga (Vols. 23–24): this area, I can confirm that when one encounters bhakti, encompassing devotion and prayer; jñā na, such moments of expanded consciousness, encompassing knowledge and meditation; and the only appropriate model of psychology is karma, encompassing action and work. Obviously, the transpersonal one. There is no other way in real life AA is full of fallible human beings who to honor the patient and his or her family than do not live up to the high ideals of the 12-step to acknowledge that death is, indeed, not the method. However, these shortfalls in implementing end but the beginning of another life or plane of the 12-step method do not discount the merits of existence. Certainly, it is inappropriate to foist one’s the method itself. personal beliefs on others—but when the patient or family spontaneously present the clinician with Parapsychology spiritual experiences surrounding death, then it is host of studies on telepathy and other forms appropriate to respond discreetly in a spiritual way. Aof psi phenomenon have corroborated the Indeed, simple human decency requires it. central tenant of IYP, which is that consciousness is non-local, meaning not solely limited to the The Dark Side operations of the brain. While it is true that early o discussion of transpersonal psychology parapsychology research had flaws, contemporary Nwould be complete without addressing the studies have resolved these problems. The high potential dangers of transpersonal practices, as well methodological quality of this research (see as the possession model of illness. In addition to Radin, 1997; Radin & Schlitz, 2005; Rao, 2002) is the risks of cult dynamics and inducing premature evidenced in studies by Braud (2000) and Standish, kundalini awakenings (see Scotton et al., 1996, pp. Johnson, Kozak, and Richards (2003). Likewise there 261–270, 316–326), some people and cultures have been extensive case studies of re-incarnation believe in the spiritual reality of possession. Sri (Tucker, 2005) and near-death experiences (NDEs; Aurobindo always warned about the existence of see iands.org) that further support the conclusion hostile beings and forces whose aim is to destroy life that consciousness is non-local. In my opinion, and oppose the evolution of consciousness (asuras the main reasons why mainstream psychology and and rakshasas). Although he affirms that there is no psychiatry do not teach parapsychology to graduate Evil in an absolute sense, for ultimately all is the

212 International Journal of Transpersonal Studies Miovic Divine, he also notes that hostile beings and forces science in the West, which has lead to polarization are as relatively real as any other manifestation of and politicization of discourse on spiritual phenomenal existence (Aurobindo, 2014, Vol. 31, psychology. Scientific writers frequently assume pp. 765–810). According to IYP, not only can these that the presence of a physical mechanism of forces invade individuals, but they can also influence disease (seizure focus, brain tumor, identifiable groups and even whole nations. For instance, psychiatric syndrome, viral or bacterial infection, biographical accounts of how Sri Aurobindo and etc.), or an obvious source of psychosocial the Mother reported using yogic powers to fight distress, followed by the reduction of possession the hostile forces behind Hitler’s Nazi regime offer symptoms after biopsychosocial intervention, thought-provoking insights into the possible inner thereby disproves the existence of hostile forces. workings of world history (Nirodbaran, 1972, pp. Yet there is an error in logic here, for correlation 128–169). does not imply causation and science cannot Mainstream Western psychology is most prove that matter is the only reality, nor that supra- uncomfortable with the notion of hostile influence physical planes of consciousness do not exist. Due and possession. Western medical anthropologists to philosophical ignorance on the part of some have long been interested in the frequent use of scientists, materialism is constantly put forward possession models of illness in traditional societies, as a scientific fact when actually it is an unproven but for the most part this literature deals with and unprovable hypothesis, because it cannot possession as a cultural construct rather than as a be subjected to experimental testing (Miovic, spiritual reality. For example, studies have found that 2004a). Issues of worldview are therefore decided the traditional possession model of mental illness by human beings, not experiments. Thus, from is now giving way to more modernized idioms of the perspective of IYP, physical and psychosocial psychological “tension” and “depression” in Kerala mechanisms of disease are simply the gateways (Halliburton, 2005). Outside of India, some have through which hostile forces enter people and attempted to correlate the phenomenology of then exert their negative influence (Aurobindo, possession with psychiatric models of dissociative 2014, pp. 765–781). Conversely, in this worldview states (Ferracuti, Sacco, & Lazzari, 1996), while biopsychosocial interventions can also have others have studied descriptively the frequency of spiritual effects due to the consciousness of those possession attributions across both psychotic and who deliver the help. non-psychotic diagnostic categories (Pfeifer, 1999). For example, Sri Aurobindo interpreted Progressive thinkers have even recommended many cases of psychosis and epilepsy as due to that mental health professionals work with the interaction among hostile vital beings who rather than against beliefs about possession and invade or possess the individual, psychological exorcism (such as allowing patients to engage in issues that invite such attacks (such as borderline, combined treatment), so as to improve compliance narcissistic and histrionic tendencies), and and outcomes (Vlachos et al., 1997). The most underlying physical brain defects that permit informative study of the possession model of and perpetuate the condition(s). However, he illness that I have read to date is Tobert’s (2014) recognized that the medical condition of delirium work on transpersonal approaches to psychiatry in is purely physical, which is an astute observation India, which documents both patient and clinician for someone writing in the 1930s who was not perspectives on a range of phenomenon trained in clinical medicine (Aurobindo, 2014, including possession, reincarnation, astrology, and Vol. 31, pp. 801–810). He also warned about a the healing powers of temples and other sacred range of potentially dangerous phenomenon that sites. can transpire when people first open to the non- The main barrier to examining the issue physical planes of consciousness, which he called of possession more deeply in academic literature the “” (Aurobindo, 2014, Vol. is the history of conflict between religion and 30, pp. 303–304). Cortright (2007) has discussed

Integral Yoga Psychology: Clinical Correlations International Journal of Transpersonal Studies 213 this intermediate zone further with reference to Notably, she never used the word “UFO” the wide range of psychological disturbances that or “alien” in describing her experience, and I asked are currently grouped together under the rubric of no leading questions. The only question I asked, spiritual emergencies in transpersonal psychology. several times, was whether her experience was Sri Aurobindo observed that vital beings physical or “out of the body”, and she consistently and other hostile forces are polymorphic in nature maintained that her body remained in the hospital and can manifest themselves in various forms, while her “soul” (subtle or in IYP terms) according to the mental schema of different times was sucked out. She clearly had no idea what UFOs and cultures. Although he did not specifically nor aliens are, as she was raised in Haiti and was discuss alien abduction, my interpretation of IYP not exposed to those terms and cultural constructs. is that he would have viewed the demons of old Her interpretation of the event was that it was some and the inimical space aliens of today as related sort of “evil spirit”, but she did not connect it with phenomenon that involve the same adverse the voodoo spirit that had previously attacked her. forces that have been plaguing humanity since its My interpretation of this incident was that beginning. Mack (1994) entertained this possibility this patient experienced hostile beings that stand in his work on alien abduction, but his discussion behind the phenomenon of alien abduction, but would have benefited from IYP’s consciousness because of her cultural acceptance of voodoo perspective. Likewise his materialist critics spirits as a reality, she did not need to translate this would do well to consider how a consciousness powerful subtle experience into solely physical perspective could move the debate beyond terms. In contrast, because many contemporary arguments about lack of physical proof that aliens Euro-Americans lack non-materialist explanatory exist, to more comprehensive formulations about models of the world, they are compelled to translate the phenomenon of alien abduction. For instance, supra-physical events into purely physical terms. the following cases from my own practice in Thus, both camps in the alien abduction debate are the United States illustrate how the worldview right, and both are wrong: there are such things as of IYP can lead to a richer and more nuanced inimical aliens, but they are not physical. understanding of the possession model of illness. Case 2 Case 1 The second case involved a man with First is the case of a Haitian patient with schizophrenia who was suffering extremely violent schizoaffective disorder who presented with vivid paranoid delusions and needed to be placed in a descriptions of being attacked and possessed locked cell for several months. I went in to interview by a voodoo spirit. I attempted to treat her with him one day and was struck by the dark, demonic antidepressants, antipsychotics, and psychotherapy, force that clouded his consciousness. Chills ran with limited success. Suffering and frustrated, she down my spine, fear gripped my heart, and I felt returned to Haiti for a voodoo healing ceremony, like fleeing the room. I had no doubt that I was in which led to a dramatic remission of all symptoms for the presence of an evil force that had possessed the 3 months. Subsequently she returned to the United man. The next day I rotated onto another clinical States, relapsed into psychotic depression, became service and had no further contact with the patient suicidal, and so I had to hospitalize her involuntarily until a year later, when I happened to meet him for her own safety. After discharge, she told me about again at an outpatient day treatment program. an experience on the psychiatry ward during group At that point he was on clozapine (a powerful therapy in which her “soul” was “sucked up” into a antipsychotic medication) and was participating large, rotating disc that was hovering over the building. in a day hospital program that employed highly While inside this “disc,” frightening little “beings” skilled social workers, psychiatrists, nurses, and stuck needles into her ovaries and extracted eggs. support staff. I was surprised to find that the The experience was terrifying and painful, and when formerly possessed man had become one of the it was over her “soul” was put back into her body. most tender and gentle patients I have ever seen.

214 International Journal of Transpersonal Studies Miovic The darkness in his aura was mostly gone, pushed collective unconscious rather than supra-physical far into the background as a potential that could planes of consciousness that exist independent return but was now effectively held in check, and of the human psyche. Jung therefore treated the man had a lovely psychic sweetness about him, possession states and related dark phenomenon even though his cognitive capacity remained quite as projections from a shadow side of self that confused due to chronic schizophrenia. needs to be integrated psychologically (McLynn, Since this man did not receive any exorcism 1996). IYP, in contrast, views adverse forces and or shamanistic intervention that his team was aware the Inconscient as spiritual realities, and therefore of, I concluded that the positive consciousness of places more emphasis on volitional efforts to reject the mental health system itself had repelled the or transform them, rather than trying to interpret hostile attack on him. That is, the goodwill of the them as split-off aspects of a Jungian “shadow” that staff who cared for him, the science involved in needs to be worked through psychologically. making and managing his medication, and the Evidently, both views have their relative humanistic values of the society that supported merits, depending on the individual and exact nature his treatment, were altogether unpalatable to the of the phenomenon in question, and the two views hostile being that wished to destroy him. So the are not mutually exclusive. From the perspective of demon withdrew, perhaps to wait for a lapse in IYP, the personal shadow studied by Jung is simply treatment to attack again, or to go in search of some a local manifestation of the Inconscient in the other place where the practice of medical ethics individual, and it can contain both psychological and knowledge was less robust. and parapsychological elements. For example, Both of these cases show how IYP can be consider my personal experience with transforming used to frame a more subtle discussion about the the “darkness” in myself, described next. As you possession model of illness—including the non- read this, note that a Jungian would interpret the local effects of standard treatments that are not process as reflecting fruitful archetypal work with considered to be “spiritual” and yet in fact are. In my shadow, while IYP would interpret it as a fruitful my experience and that of colleagues in IYP, such albeit slow transformation of consciousness. Both a synthetic approach to the subject is also useful in interpretations are valid, and both show why it understanding a common pattern we see in clinical is important for clinicians to engage in their own practice, where we observe cyclical relationships psycho-spiritual process sincerely: among psychological trauma, substance abuse, Case 3 (the author) family dynamics, and hostile forces. To help clients For the last decade, I have been diligently extricate themselves from this negative cycle, meditating on opening an area of darkness psychotherapists may need to bring a spiritual centered around the back of my head, neck, and understanding of the problem into treatment, and shoulders to the transforming infusion of a higher they may need at times to avail of spiritual guidance Light. I can see both the light and the darkness and protection both for themselves and for their in my inner vision, and the muscles and fascia clients (Curtiss, personal communication, August of the region are tight, which indicates that a 20, 2015). The exact form this spiritual help will problem in consciousness has been somatized. take depends on the personal beliefs and cultural In the beginning of this psycho-spiritual inquiry, I context of the client and therapist, respectively. experienced the darkness lodged in my body with demonic imagery and a sense of intrusion by an Jungian Therapy inimical “other,” which I interpreted as due to a his section touches on the similarities and hostile attack on me during early adolescence that Tdifferences between the Jungian and yogic scarred my emotional and social development via a views of the “dark side.” For most of his career, constellation of outer events. However, as I worked Jung viewed parapsychological phenomena, through this possession imagery in meditation, it whether positive or negative, as stemming from the gave way to a deeper, older, and more pervasive

Integral Yoga Psychology: Clinical Correlations International Journal of Transpersonal Studies 215 darkness ultimately connected with the evolution controlled found that psychosocial interventions of life dating back to the very beginning of the do not prolong survival but do improve quality of Earth. life (Smedslund & Ringdal, 2004). The most recent This underlying darkness is what Sri meta-analysis reopens the question in a very limited Aurobindo calls the Inconscient, and as I entered way, suggesting it is possible that psychosocial this layer of the work the sense of fear in the face of interventions might prolong survival up to 1-2 a demonic “other” resolved. I now recognize how years after cancer treatment, but not after that point this darkness of the Inconscient actually stimulates (Fu et al., 2016). Since IYP accepts the scientific me to grow by seeking for a higher consciousness method as a tool for sorting out the difference that can overcome it, and as a result I am no longer between cause and correlation, it accepts this frightened by perceiving darkness in others. I skeptical outlook on prolonged survival. However, now relate to “darkness” as an impersonal force, there may be mind-body effects that are real but do like gravity, that is part of the fabric of daily life not prolong survival—such as recent evidence that and has both benefits (stimulates the growth of correlates MBSR practice with telomere length in consciousness) and side effects (illness and death). I both breast cancer survivors (Carlson et al., 2015) am also learning that the more conscious I become and patients without cancer (Schotte & Malouf, of the darkness in myself, the more I am able to 2014). engage productively with darkness in others. In At the same time, a growing body of fact, because the darkness in me resonates with the literature is elucidating the many components of darkness in others, the very act of my perceiving placebo effects, both psychosocial and biological darkness in another makes both of us part of a (Finniss, Kaptchuk, Miller, & Benedetti, 2010), single field of consciousness that is being worked including some of the neurophysiological circuits upon by the higher consciousness. In this way, involved, such as the endogenous opioid and pursuing my own transformation actually helps dopamine systems (Benedetti, Mayberg, Wager, others seek theirs. Stohler, & Zubieta, 2005). Interestingly, recent Clinicians who are less than comfortable research shows that placebo effects can occur even broadcasting associations with shamanism, occult- when patients are explicitly told they are receiving ism, and other explicitly spiritual interventions placebos, and this is probably mediated, at least might consider that one does not need to change in part, via the supportive quality of the client- one’s clinical practice outwardly to gain these clinician relationship (Kaptchuk et al., 2010). Even palliative effects: rather, consciousness itself does though the American Medical Association still the work. One need not discuss perceptions of defines the use of placebos as unethical (because darkness or subtle operations of consciousness it involves deceiving patients and thus undermines with others as the experience is unfolding; in fact, autonomy), doctors clearly understand the doing so can often do more harm than good. potentially positive effects of placebos and about 50% of physicians recommend treatments—such Mind-Body Medicine as vitamins and over the counter pain killers— Another area where IYP can deepen the that they know are probably working via placebo discussion is on the topic of mind-body effects. effects (Tilburt et al., 2008). There has been a long-standing debate as to What IYP has to add to this debate about whether meditation, other mind-body practices, “mind-body” effects is that there are many planes and psychosocial interventions can improve “hard” of consciousness above, between, around, and outcomes in medical practice, such as prolonging below what people commonly call the “mind” and survival. For instance, while early studies in the the “body.” Long before George Lucas imagined 1970s and 1980s suggested that participation in Jedi using “the Force” on the silver screen, Sri support groups might prolong survival in patients Aurobindo was studying and describing a range of with breast cancer, later studies that were better different spiritual "forces" that exist. He was well

216 International Journal of Transpersonal Studies Miovic aware of the power of suggestion and expectations or an imperfect success.) In all that the doctor, (Aurobindo, 2014, Vol. 31, pp. 559–562), but the patient or the user of force is justified in also maintained that consciousness can produce believing that the cure is at least partly or even phenomenon beyond such ordinary effects. In the fundamentally due to the spiritual force. Their following letter, he lucidly discussed the problem experience is valid of course for themselves of rationally determining whether interventions only, not for the outside rationalizing observer. using spiritual force actually work, and hinted at But the latter is not logically entitled to say that the range of outcomes he observed in his own their experience is incredible and must be false. practice of yoga: Another point. It does not follow that a spiritual In a case of cure of illness, someone is lying force must either succeed in all cases or, if it ill for two days, weak, suffering from pains does not, that proves its nonexistence. Of no and fever; he takes no medicine but finally force can that be said. (Aurobindo, 2013, Vol. asks for cure from his Guru; the next morning 29, pp. 180–181) he rises well, strong and energetic. He has at Sri Aurobindo had no training in modern least some justification for thinking that a force medical science and wrote this letter in the 1930’s, has been used on him and put into him and at a time when medical practice itself was not that it was a spiritual power that acted. But in evidence-based. Nevertheless, he managed to another case medicines may be used, while at analyze the matter in such a nuanced fashion the same time the invisible force may be called that we can still learn from his thinking today. for to aid the material means, for it is a known He saw no problem with combining spiritual fact that medicines may or may not succeed— “force” and medications or medical procedures, there is no certitude. Here for the reason of an nor any essential contradiction between doing outside observer (one who is neither the user science and practicing yoga. In another letter, of the force nor the doctor nor the patient) it he discussed the complex interplay of the many remains uncertain whether the patient was planes of consciousness and parts of the being that cured by the medicines only or by the spiritual can be involved in so-called “mind-body” effects. force with the medicines as an instrument. Scientifically, it is impossible to study these subtle Either is possible, and it cannot be said that phenomenon because controlled trials depend because medicines were used, therefore the upon standardized interventions delivered to working of a spiritual force is per se incredible patients with the same condition, while in terms and demonstrably false. On the other hand it of consciousness every patient is unique and each is possible for the doctor to have felt a force intervention depends upon the consciousness of working in him and guiding him or he may see the person who delivers it: the patient improving with a rapidity which, according to medical science, is incredible. Always the same rigid mind that turns The patient may feel the force working in everything into a statement of miraculous himself bringing health, energy, rapid cure. The absoluteness! It is my experience and the user of the force may watch the results, see the Mother’s that all illnesses pass through the symptoms he works on diminishing, those he nervous or vital physical sheath of the subtle did not work upon increasing till he does work consciousness and before they on them and then immediately diminishing, enter the physical. If one is conscious of the the doctor working according to his unspoken subtle body or with the subtle consciousness, suggestions, etc. etc. until the cure is done. one can stop an illness on its way and prevent (On the other hand he may see forces working it from entering the physical body. But it may against the cure and conclude that the spiritual have come without one’s noticing, or when force has to be contented with a withdrawal one is asleep or through the subconscient, or in

Integral Yoga Psychology: Clinical Correlations International Journal of Transpersonal Studies 217 big difference between imagining cells via mental a sudden rush when one is off one’s guard; then imagery and directly experiencing the consciousness there is nothing to do but to fight it out from a of cells, as the Mother reported experiencing in the hold already gained on the body. Let us suppose later phase of her life and work (Van Vrekham, 1998, however that I am always on guard, always 2000)—a difference practitioners of visualization conscious, even in sleep—that does not mean and guided imagery who are interested in cellular that I am immunised in my very nature from all healing should understand. illness. It only means a power of self-defence It is also worth noting that future alterations against it when it tries to come. Self-defence by to the human brain and body through robotics, these inner means may become so strong that artificial intelligence, microbiomes, and/or genetic the body becomes practically immune as many engineering need not be taken as contradicting are. Still this “practically” does not mean Sri Aurobindo’s proposition of a supramental “absolutely” for all time. The absolute immunity evolution, but can rather be understood as routes can only come with the supramental change. through which such an evolution could potentially For below the supramental it is the result of an proceed. action of a Force among many forces and can be disturbed by a disruption of the equilibrium Real-World Reflections established—in the supramental it is a law of The theory of IYP is presented in its own the nature; in a supramentalised body immunity context as a universal description of human from illness would be automatic, inherent in its nature and spiritual potential. However, in the new nature. world of healthcare, how the theory is translated There is a difference between Yogic Force on into practice depends upon the individuals and the mental and inferior planes and Supramental social contexts involved, including the specific Nature. What is acquired and held by the Yoga legal, administrative, and financial structures of Force in the mind and body consciousness is healthcare systems. in the supramental inherent and exists not by For example, one may consider how my achievement but by nature—it is self-existent practice in the United States differs from that of my and absolute. (Aurobindo, 2014, Vol. 31, pp. colleague in Kolkota, Dr. Basu. He sees 80–100 563–564) patients per day in his private practice, usually In terms of clinical correlates, the passage sees the patient with the whole family present, above highlights that the “mind” is not a unitary writes limited to no progress notes, does not deal phenomenon, and that there are many non-physical with insurance as there is none for mental health planes of consciousness and parts of the being treatment in India, nor is he concerned with the involved in healing. From the perspective of IYP, threat of medical malpractice claims. He has a huge simplistic notions of the mind having a direct effect picture of Sri Aurobindo and the Mother on the wall on the body are naive and potentially harmful. For in his waiting room, and his clients feel comfortable instance, one must be careful when discussing with this even though most of them ascribe to other mind-body effects with patients so that they do not faith backgrounds ranging from various Hindu wrongly attribute the existence of illness, disease affiliations to Muslims, Christians, and atheists. Basu progression, or lack of healing to their own thoughts works extensively with local occultists (spiritual and emotions. This can happen in the context of healers) who work in the possession model of illness, any illness, but it is a common problem in my field, and together they determine the degree to which psycho-oncology, where patients can experience any given case of is due to possession vs. mania or guilt and self-blame related to such interpretations, psychosis (Tobert, 2014). The answer ranges on a and families may discourage patients from expressing scale from 0 to 100% in either direction, and the doubts and fears due to concern that the result of not respective clinicians will adjust their impressions “staying positive” will be hastened death. There is a and interventions over time. Also, since the laws

218 International Journal of Transpersonal Studies Miovic on involuntary treatment are weak in India, there is difficult to ensure that patient rights and informed no social security, and poor families cannot afford consent are implemented and protected. On the inpatient psychiatric treatment, thus sometimes other hand, all of the regulation, standardization, Basu (personal communication, Nov. 7, 2016) has and constant evaluation of healthcare in the to instruct a desperate housewife on how to hide United States leads to much higher quality psychotropics in curry in order to stabilize her control but it saps creative freedom. What is lost mentally ill husband. If not, the husband could lose is the unique, individual expression of spiritual his job and the whole family starve to death. inspiration, which necessarily is unpredictable, In contrast, in the United States where the unquantifiable, and uncontrollable. As a result, laws on life-saving involuntary treatment are strong the most frankly transpersonal and/or spiritual and people have medical insurance and social therapies in the United States are now happening security, it is illegal and unethical for me to medicate in private practice, pastoral counseling, and faith- patients without informed consent. As a hospital- based communities. By going off insurance and based psychiatrist in Minneapolis, I see 8–12 patients out of clinics and hospitals, patients and clinicians per day on average, usually see patients in private or can explore a range of spiritual and integrative have to get permission to involve family, spend a approaches to treatment that are unproven but third or more of my time on documentation, deal creative and sometimes even helpful. constantly with insurance issues and the potential In between these two poles of total creative for a malpractice claim, and have to be discreet freedom and total quality control, patients and about my spiritual beliefs. I would never think of clinicians are confronted with a series of trade-offs: putting a picture of Sri Aurobindo and the Mother in at each step of the continuum something is gained my office, lest my mostly Judeo-Christian or atheist and something is lost. The closest one can come to patients think I am involved in a cult. Sometimes a “solution” is to allow patients to go everywhere I have perceptions of patients’ auras as they relate and try whatever they wish. Tobert (2014) has to the medical or psychiatric problem at hand, but documented how patients do this in India, I never discuss these perceptions directly. I may blending together a range of traditional, spiritual, discuss the patient’s spiritual state in a general way, integrative, and allopathic treatment modalities. but I am careful to let the patient lead the discussion, In the United States, this is done through out-of- while I mirror their preferred terminology. I am pocket expenditures on a range of complementary more open with a few chaplains with whom I have and integrative treatments up to and including occasional hushed but frank hallway conversations psychics, medical intuitives, and indigenous about direct transpersonal experiences, but I would American and other spiritual healers. Thus, the not discuss possession in a public forum at the patient of means goes to Memorial Sloan Kettering hospital as the topic is still taboo in general practice. for the latest cancer clinical trial, flies off to John Thus, Dr. Basu and I share the same of God in Brazil for psychic surgery, and perhaps theory of IYP but our practices are quite different. visits a guru or ashram in India as well. However, Although one might dream of combining the best medical insurance will not pay for John of God and of both worlds, in real life this is not possible. Dr. the trip to India, so the middle class and poor miss Basu works in a highly unstructured healthcare out on these options. The attempted solution to this system that allows maximum creative freedom is to import integrative treatments into hospitals. to both the patient and clinician in terms of However, as soon as one does this, necessarily one expressing their spiritual worldviews, while I work has to start licensing, supervising, and otherwise on the opposite end of the spectrum—and there regulating these practitioners, which inevitably are pros and cons to both systems. In India, the leads to dilution of the creative consciousness. government clinics are overwhelmed, there are Thus we end up with music therapy, healing touch, limited consequences for fraud and abuse, and non-denominational chaplaincy, mindfulness and quality control is lax to the extreme. As a result, it is mind-body programs, etc. These professionals

Integral Yoga Psychology: Clinical Correlations International Journal of Transpersonal Studies 219 certainly add a positive dimension to healthcare, Finally, in my opinion the most fundamental but they are not full-fledged psychics, shamans, real-world problem we all face as human beings gurus, or other faith-based healers. is that our outer minds define problems in one Other real-world problems to contend with way, while our inner beings may see things from are the stigma of mental illness, ambivalent feelings a different perspective. We all want our “problem” about diagnosis and psychotropic medications, symptoms, behaviors, and health conditions to and the increased frequency of phenomenon go away, and often conventional treatments and/ from the “intermediate zone” in people who have or transpersonal practices achieve that. However, immature defenses (i.e., borderline and other there are times when our problems persist despite personality disorders). The first two issues are all efforts, and in some of these situations the soul general to all mental health treatment, not specific is actually using these problems to stimulate the to transpersonal work, but all three sets of issues growth of consciousness in ways that the outer bear a similarity in that they can engender strong mind simply cannot foresee or understand. The negative feelings in patients about mental health wisdom art of clinical practice, therefore, is to care, and/or put clinicians in opposition to the find the right balance between fixing problems wishes of patients and families. Few people like and growing from them—and that balance is a to be diagnosed as psychotic, much less to be constantly moving target. told that they have a personality disorder. Many people irrationally fear psychotropics in a way they Conclusion do not mistrust other classes of pharmaceuticals, his article has given a broad overview of IYP as and no one likes to be informed that their version Tit relates to transpersonal psychology, with an of spirituality may be dysfunctional or even emphasis on clinical relevance to psychotherapy, dangerous. One should be empathic and respectful psychiatry, and mind-body medicine. In summary, in exploring these issues with patients and families, IYP agrees with the general model of transpersonal and sometimes this works. However, even the psychology, but expands and deepens current most sensitive clinician will at times need to take understandings in a few areas. The most important of a stand that patients dislike or even interpret as these are differentiating the planes of consciousness disrespectful. Such conflicts arise in all fields of and parts of the being, and understanding that medical practice, but in mental health they are the integrating element in integral psychology endemic because we have few objective measures is the psychic being, not the mind or emotions. (such as blood tests and brain scans) with which to The main limitation of IYP is that its worldview justify our assertions to skeptical clients—and we is founded upon spiritual perceptions of non- have less cultural legitimacy than, say, surgeons or physical planes of consciousness that cannot be oncologists. scientifically proven or disproven. However, since Regarding pharmacology, from the the assumption that matter is the only reality also perspective of IYP medications have a sort of cannot be experimentally tested, and many human consciousness, just like the crystals and flower beings report spiritual experiences that are felt to be essences used in complementary therapies non-material, in the author’s opinion Sri Aurobindo (Vandana, 1998). For instance, I have noticed that does clinical practice a great service by refusing citalopram tends to create a yellow hue in patients’ to let reductionistic materialism monopolize auras, while fluoxetine has a more clear or diamond- discourse on healing. The rise of integrative hued light. The feeling of lorazepam is light and medicine proves that many patients and providers dispersing, while that of clonazepam is dense and view spirituality as a key part of healthcare, and subduing. Presumably all other psychotropics have transpersonal psychology is to be congratulated for a specific aura or consciousness as well. What this having championed this perspective from the very means for treatment selection I do not yet know— beginning. but there is a whole field of study waiting to be born.

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About the Author

Michael Miovic, MD, attended medical school at the University of California, San Diego, completed residency training in general adult psychiatry at the Harvard Longwood Program, Boston, and then did a fellowship in Psycho-oncology at the Dana-Farber Cancer Institute. He has over 20 years of experience in clinical psychiatry, and has published a number of articles and textbook chapters on spirituality and mental health. Dr. Miovic has been studying the work of Sri Aurobindo and the Mother for over 30 years, and has collaborated extensively with colleagues in the United States and India to help develop the field of integral psychology. He currently practices both outpatient and consultation-liaison psychiatry with the Park-Nicollet/HealthPartners system in Minneapolis, Minnesota.

About the Journal

The International Journal of Transpersonal Studies is a is a peer-reviewed academic journal in print since 1981. It is sponsored by the California Institute of Integral Studies, published by Floraglades Foundation, and serves as the official publication of the International Transpersonal Association. The journal is available online at www. transpersonalstudies.org, and in print through www. lulu.com (search for IJTS).

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