Transpersonal Perspectives

SELECTED WRITINGS ON TRANSPERSONAL PSYCHOLOGY FROM STUDENTS, FACULTY, AND ALUMNI OF THE ALEF TRUST transpersonal perspectives

TABLE OF CONTENTS SELECTED WRITINGS FROM ALEF TRUST STUDENTS, FACULTY, AND ALUMNI

Why Transpersonal Psychology is in Demand...... 4 The Role of Non-Ordinary States of Consciousness in Transpersonal Coaching...... 64 BY JOHNNY STORK BY BONNIE BRIGHT

The Interplay Between the Unconscious and Conscious (and Why It Matters)...... 24 Enlightenment vs Endarkenment: A False Dichotomy?...... 76 BY CHANTAL LE ROUX BY MARTHA SNEYD

Open Awareness—The Game Changer...... 32 Could Psychological Crisis be a Symptom or Catalyst for Awakening Experience?.....84 BY JEVON DANGELI BY DONNA LOUISE THOMAS Transpersonal Psychotherapy and Counselling Rooted in Traditions...... 38 BY JULIE DE VITTO Revealing Spirit: Healing, Growth and Transformation in the Wake of Abuse...... 94 BY LORRAINE CLEWER Towards a Transpersonal Psychiatry...... 46 BY NIR TADMOR A Critical Evaluation of MacGilchrist’s Look at Western Society’s Machiavellian...... 98 On the Relationship Between Cognitive Neuroscience and Spirituality/Religion...... 56 Mindset Compared to the Context Blindness Displayed by Autistic Individuals BY MARKUS GERN BY TANIA BOTOULAS

The Alef Trust Design and Editing: Bonnie Bright www.AlefTrust.org Photos: IStockphoto email: [email protected] Copyright 2019. All Rights Reserved. Please do not redistribute or reproduce in any form without crediting The Alef Trust. ALEF TRUST he time could not be better, more auspicious, than right now to pursue an education or career in transpersonal psychology and transpersonal principles. Cultural, academic, scientific and even political shifts are occurring around the world Twhich are directly, or indirectly, linked to the field of transpersonal psychology. Recent/historical events and trends in the areas of spirituality research, happiness & well-being, holistic or integrative medicine, consciousness science, the merging of science and spirituality and the explosive growth of interest into the therapeutic, psychological, spiritual and transformational potential of psychedelics (The Third Wave), are all converging with or increasing the relevance of, the field of transpersonal psychology. Why Although the field of transpersonal psychology is already considered by many to be the most current, relevant and comprehensive holistic approach to human psychology, behavior and well-being (The Fourth Force of Psychology), there are (at least) five specific reasons why Transpersonal transpersonal psychology is even more in demand and relevant today. • Spirituality, Happiness & Well-Being are in Vogue. • Demand for Integrative Medicine is Growing. • Consciousness is Everywhere. Psychology • Science and Spirituality are Merging • Explosive Growth of Interest in Psychedelics. If this is insufficient evidence to convince that the field of is in Demand transpersonal psychology is uniquely and fortunately situated at the right time and the right place to become a leading force in the areas of spirituality, consciousness, integrative/holistic healing, psychedelics and By Johnny Stork the merging of science and spirituality, please read on. But before you do, it may be useful to settle on both a description and a definition for transpersonal psychology. In a retrospective review of the definitions in the scientific literature going back 35 years, Hartelius, Caplan and Rardin (2009) were able to identify three primary themes which encapsulate the main areas of focus and research, within transpersonal psychology. • Beyond-ego psychology • Integrative/holistic psychology • Psychology of transformation Integrating these three main themes (and underlying sub-themes), Hartelius, Caplan and Rardin (2009) offer us the following summary definition of transpersonal psychology: “An approach to psychology that 1) studies phenomena beyond the ego as context for 2) an integrative/holistic psychology; this provides a framework for 3) understanding and cultivating human transformation.” (p. 11)

(1) SPIRITUALITY, HAPPINESS & WELL-BEING ARE IN VOGUE! Spiritual But Not Religious! Beginning around the end of the 20th century, there were signs of a

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growing trend into the scientific study of religion environments (Tischler, 1999. P. 273). Well-Being and Public Policy and now the spread of well-being factors to public and spirituality and how these practices impacted policy, the demand for and value of, a transpersonal mental health, happiness and well-being (Weaver, And when it comes to the practices typically Along with the growing interest around the science education would appear to be poised for significant Pargament, Flannelly & Openheimer, 2006). What associated with mental-health, the trend seems behind and interest in, spirituality, happiness and growth. now appears to be accepted science, is that both ubiquitous and almost universal. Whether it’s well-being as they relate to mental-health, there religion and spirituality contribute to one’s self- medicine (Roberti, 2007), psychiatry (Baetz, also appears to be evidence of a growing political With the growing interest into happiness and reported levels of subjective well-being (Lun & Griffin, Bowen & Marcoux, 2004; Tadmor, 2019), trend towards the implementation of “happiness” well-being, the time could not be better, more Bond, 2013) and overall health (Fehring et al. 1997). psychotherapy (Post, 2009), counselling (Plumb, or “well-being” factors in setting public policy. In auspicious, than right now, to pursue an education in Along with this growing trend of investigations 2011) or life coaching (Williams, 2012, Stork, 2008 the small country of Bhutan implemented an transpersonal principles, or a career in transpersonal into the science and psychology behind the role of 2018, Dangeli, n.d), the concept and practices of economic and social policy index which they titled psychology. religion and spirituality on well-being, a study by spirituality are increasingly being recognized as “Gross National Happiness” (GNH) – as opposed to Weaver, Pargament, Flannelly & Openheimer (2006) important, if not necessary, aspects of mental health Gross Domestic Product (GDP). The GNH index (2) DEMAND FOR INTEGRATIVE discovered an imbalance between the numbers of and wellbeing. The message here seems clear. In would take into account the overall wellbeing of its MEDICINE IS GROWING articles published around spirituality compared to spite of the uneasy, sometimes even competitive citizens when assessing the country’s welfare. The relationship between religion/spirituality and implementation of the GNH in Bhutan implied that Over the past few decades, and especially during the number of articles published on religion. What the last few years, there has also been an explosive these researchers found was that between the years psychotherapy during the last century – both sustainable development is best defined by a more vying for a means to explain or heal the soul/ holistic approach where equal importance is given growth in the science behind and awareness of, the 1965 and 2000, although there had been a dramatic many physical, psychological and wellness benefits increase in the overall number of studies looking psyche – the important role of religion/spirituality to the happiness and well-being of its citizens as a in mental health and well-being now appears to be measure of progress, along with the economic and of holistic or integrative forms of medicine – treating into religion, spirituality and health “the resurgence the person (as a whole) and not just the illness or of interest is almost entirely attributable to the accepted wisdom. Thereby establishing the field material-good’s scale of the GDP. of transpersonal psychology at the very forefront symptoms. Whether you call it holistic medicine, attention devoted to the construct of spirituality” (p. patient-centered care or integrative healthcare, the 211), of this new post-materialist integration of science, More recently, New Zealand announced that it was psychology and spirituality (Taylor, 2018). moving away from traditional bottom-line factors like demand for health and wellness practices which treat economic growth and productivity as measures of the entire body and mind as an integrated whole, has increased steadily over the years (Coulter, 2007). Whether it’s medicine, psychiatry, “We are witnessing a spiritual awakening the country’s overall health. Instead, New Zealand “ unprecedented in modern times, according will place a heavy emphasis on community, cultural psychotherapy, counselling or life coaching, to scholars in American religious thought.” connection and equity factors through increased “Integrative Medicine (IM) is healing-oriented (Taylor, 1994). spending on mental-health supports, addressing medicine that takes account of the whole person, the concept and practices of spirituality domestic violence, child poverty and homelessness including all aspects of lifestyle. It emphasizes the With the growing interest in spirituality, the (Young-Powell, 2019). Apparently in a bid to not to therapeutic relationship between practitioner and are increasingly being recognized as time could not be better, more auspicious, be outdone by New Zealand, the former head of civil patient, is informed by evidence, and makes use of important, if not necessary, aspects of than right now, to pursue an education services and spending in the UK also announced that all appropriate therapies.” (Andrew Weil Center for in transpersonal principles, or a career in “personal wellbeing rather than economic growth Integrative Medicine) mental health and wellbeing. transpersonal psychology. ” should be the primary aim of government spending” All across the globe, the practice of medicine is (Partington, 2019). undergoing a radical shift towards treating the This growing trend in the number of articles Happiness & Well-Being totality of the person and not just the symptoms of published around spirituality and health up to These announcements from multiple countries have demonstrated that well-being and happiness are illness or treating the pathology in isolation from the the year 2000 has not only continued well into Happiness and well-being research has been going rest of the body, or the state of mind of the patient. the 21st century (Lun & Bond, 2013), but a more on since around the early 60’s when the humanistic increasingly being recognized as important, even critical factors in establishing public policy and Doctors, hospitals and medical centers are embracing recent Pew Research poll also found that fewer and positive psychology movements helped to shift the “self-healing capacities” of the human body people were identifying themselves as “religious”, a focus from merely treating pathology and reducing determining the overall health of a country and its citizens ( Alkire, S. (2013). It would appear that and using approaches to healing which facilitate but with a corresponding increase in people who symptoms of mental-illness, towards fostering the a “reawakening of the individual potentialities” of identified as “spiritual but not religious” (Lipka & more positive aspects of happiness, well-being and happiness and well-being are becoming the new GDP (Stratton, 2010). Once again, establishing the each person (Roberti, 2007, p.45). And according to Cecewicz, 2017). One has to look no further than flourishing. Concurrent with the trends investigating Stephanie Romanoff, communications director for the “bible” of mental disorders – the Diagnostic and the role of spirituality on health and wellness and the significant role for transpersonal psychology and the application of transpersonal principles, in an ever- the Academy of Integrative Health & Medicine, even Statistical Manual of Mental Disorders (DSM) – for increase in the numbers of people who identify as though integrative medicine is not receiving the same confirmation of the important role that spirituality “spiritual but not religious (Lipka & Cecewicz, 2017), widening scope of mental-health, wellness and even political arenas. level of funding that traditional pharmaceuticals and religion are thought to play in mental health. the science and psychology behind the concept of get, the significant increase in consumer demand for In 1994 the DSV-IV included a new section for “well-being” has also increased steadily over the past Taken as a whole, the steady growth of interest into these holistic or integrative approaches, compounded “religious or spiritual problems” (DSM). Even the few decades (Diener, Suh, Lucas & Smith, 1999; the science of spirituality, well-being and happiness, by an increased interested from academia and business world has enthusiastically embraced the Cloninger, 2008). As of 2017, the World Happiness along with the increasing number of people who governments, has led to a significant increase important role of spirituality as a tool to foster Database – which tracks happiness/well-being identify as “spiritual but not religious” (Lipka & in the scientific research which is validating the employee health. Employees and managers alike research – indicated over 12000 articles to date and Cecewicz, 2017), the expanding interest into bridging efficacy of these integrated approaches to medicine. are seeking out “meaning, personal and professional the exponential rise in in publications continues to the science and spirituality divide (Taylor, 2018) (Thompson, 2016). In 2015, upwards of 50 major growth, and even spiritual growth” in their corporate this day.

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medical institutions in the United States had the And even though we may not be able to explain all word “integrative” in their name at places like aspects of the non-physical sense of consciousness or Stanford, Duke, Harvard and the Mayo Clinic where the “qualia” of experience through neurological and most were offering various holistic approaches like biological mechanisms yet, materialist science WILL acupuncture, nutrition counselling, meditation in eventual since consciousness is believed to be 100% combination with traditional approaches (Gritz, 2015). reducible to functions of the brain, and nothing more. Consciousness arises from the brain and nothing Recall from the introduction to this article the else. Under this materialist and reductionist view, following description of the three main themes consciousness, mind and the content of consciousness which underlie the field of transpersonal psychology (knowledge for instance) are all pretty much equated research and related practices. The description was simply as “consciousness”. “Mind” and “consciousness” provided by Hartelius, Caplan and Rardin (2009), are often used interchangeable as synonyms for each which clearly identifies the significant role, or theme, other. of integrative and holistic practices within the field of transpersonal psychology: Another category of models of consciousness • Beyond-ego psychology comes to us from ancient Eastern traditions like • Integrative/holistic psychology Buddhism and Hinduism. These traditions hold that consciousness is a fundamental property of • Psychology of transformation the Universe and that sentience is everywhere and Although the acceptance of complementary and each person’s experience of personal consciousness alternative medicine (CAM) and integrative medicine is a temporary manifestation of that Universal has seen a steady, but slow growth over the decades Consciousness. This is a radically different view of (McMillen, 2011), these relatively recent trends consciousness compared to the Western “materialist” scientific and consciousness communities as of late. “universal consciousness” is both in everything embracing the underlying “holistic” or “integrative” view which asserts that the brain is the sole source The notion that consciousness is something that and everywhere (Taylor, 2019). The panspiritist nature of many of these approaches suggests an of consciousness. In Eastern perspectives “mind” and permeate all of reality, all matter, and may not be a view holds that we are both “pervaded with” and important shift in healing philosophy is underway “consciousness are not identical. The “mind” arises localized entirely in the brain may sound a bit like “immersed in” this “dynamic field” or “spirit” which in the field of medicine. When we have a growing from sensory experiences evoking the familiar sense woo woo and easily dismissed. But given the failure is even more fundamental than gravity, space or number of doctors who are referring to treating a of self, thinking, the mind. In Eastern models, this of materialist science to solve what is called the time. (Taylor, 2019). However, although Taylor’s patient’s “body, mind, and spirit” (Gritz, 2015), the phenomenology or experience of consciousness – the “Hard Problem” (Chalmers, 1995) of consciousness panspiritism does suggest that spirit force pervades “integrative/holistic” component inherent in the “mind” – is distinct from a transcendent or “pure” – how does non-physical consciousness arise everything, it does not necessarily “imbue [matter] definition and practice of transpersonal psychology, Universal Consciousness. This “pure” consciousness from the physical brain? – the notion of an all- with an inner life” (Taylor, 2019, p 32). seems once again to be in the right time and the right transcends the senses – the mind – and is a pervasive and universal form of consciousness is place in history. transcendent reality. The brain is seen as something gaining in popularity. Pansychism in particular is Quantum Consciousness like a receiver, an instrument through which “increasingly being taken up as a serious option, With the growing interest in integrative medicine, consciousness is manifested (Vikas, 2015). The belief both for explaining consciousness and for providing Quantum theory is currently our best model for the time could not be better, more auspicious, than in some form of “energy”, “consciousness” or “spirit a satisfactory account of the natural world” (Goff, explaining the physical world at its most fundamental right now, to pursue an education in transpersonal force” which pervades all life, matter and the cosmos 2017) and is being considered very seriously now by level of atoms and quantum particles. Yet, the results principles, or a career in transpersonal psychology. is one of the oldest and most pervasive belief’s we some of the most credible scientists, philosophers, of quantum experiments seem to depend on whether know of. In his latest book “Spiritual Science” Steve neuroscientists and even the physicist Roger Penrose or not anyone is looking! This strange behavior (3) CONSCIOUSNESS IS EVERYWHERE! Taylor (2018) describes it this way: (Holdhill, 2018). The neuroscientist Kristof Koch has been puzzling scientists for decades since it considers panpsychism to be the “most elegant and completely destroys the very basic assumption of West vs. East “The idea that the essence of reality is a non-material, parsimonious explanation for the universe and the science itself! That there is a completely independent spiritual quality is one of the oldest and most nature of consciousness” (Koch, 2014). reality “out there”, irrespective of us. This “observer For much of the history behind man’s interest into common cross-cultural concepts in the history of the effect” in quantum physics suggests at some level the nature and form of consciousness, there have world. It’s an idea that almost every one of the world’s Panspiritism there appears to be a connection, a link, between been two distinct categories of theories. One view indigenous cultures has developed independently, human consciousness and matter since “the mere of consciousness, typically associated with Western and one that each of the world’s mystical or spiritual A relatively new version of universal consciousness act of observation affects the experimental findings” “scientific” views, is that consciousness is merely a traditions has also independently incorporated.” (p. – also with roots in many indigenous cultures – has (Weizmann Institute Of Science, 1998). byproduct of the complex arrangements of neurons 31) been proposed by the transpersonal psychologist in the brain. This is the view which elevates physical Steve Taylor, which he calls panspiritism. The We may have left the Decade of The Brain behind matter as the only “reality” there is and even though Pansychism main difference between panpsychism (all “mind”) us at the end of the 20th century, but given the there may be things which clearly appear to be and panspiritism (all “spirit”), is that panspiritism incredible growth of interest in research and One particular form of universal consciousness is non-physical – consciousness for example – they proposes not just that all matter contains some level models of consciousness, we appear to have now called panpsychism (literally “all mind”) has been are actually physical in origin. This is known as a of primitive “mind” or “individuated consciousness” entered what may become known as the Century of gaining a great deal of traction in the philosophical, materialist or reductionist view of consciousness. (“mind” in everything), but rather that “spirit” or Consciousness.

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(4) SCIENCE AND SPIRITUALITY ARE The Renaissance The Scientific Revolution Enter a New Post-Materialism World MERGING! During the 15th to 17th century (roughly) there During the late 17th and 18th century, rapid Although I am not certain as to when this shift A brief, and limited, history of science will be useful was an explosion of philosophical, artistic, cultural, advances in mathematics, astronomy, physics, biology began to take place, but somewhere around the in order to lay the foundation for this section. political and economic evolution driven by some of and chemistry began to transformed our views of the end of the 20th and the start of the 21st century, the greatest thinkers, “scientists”, authors and artists natural world laying the foundations for the “modern scientists, philosophers and especially those Middle Ages in the history of mankind (Renaissance, 2018) – a science” we know today. A period in history known working and researching in the many brain and period in history known as the Renaissance. It was as the Scientific Revolution which some have labeled consciousness fields, began to grow more vocal in During the Middle Ages in Europe (5th to 15th during the Renaissance when we find the works the “Copernican Revolution” due the profound their proclamations that science – materialism – century), there was no concept of “science” and of Leonardo da Vinci, Michelangelo, Shakespeare, and paradigm-shifting (Kuhn, 1962) discoveries of simply could not, and likely may never, answer many much of what was considered known about the Voltaire, Milton, Dante, Hobbs, Copernicus, Galileo, Nicholas Copernicus which began to shift the long- of the most pervasive and most important questions natural world and the cosmos dated back to the early Descartes and many others. standing (Church supported) geocentric view (Earth of our time, such as the nature of consciousness. teachings of the Romans and Greeks. Even centuries at the center of the Universe), to the heliocentric Science, and the scientific method, are founded on after the fall of the Roman Empire these ancient The Renaissance – a period of renewed interest in science we accept today (Earth and planets revolve principles of observation, replication, measurability and often mistaken ideas and accepted “wisdom” literature, arts, philosophy – ushered in a cultural around the sun). and maintaining an open-mind and going where the about the universe persisted – what was called shift towards more independent thinking which data leads you. Unfortunately the reality of science at the time “Natural Philosophy” (from the Latin began to break down the Church’s hegemony over Science & Materialism is very different than those ideals would suggest, as philosophia naturalis or philosophy of nature). The the masses. Martin Luther’s outspoken criticisms of a large segment of the “scientific” community are persistence of Natural Philosophy was likely due to the Catholic Church’s reforms at the time – widely The Scientific Revolution of the 17th and 18th locked into dogmas, beliefs and assumptions which the sweeping influence of the Catholic Church – the disseminated in his “95 Theses” – only served century ushered in a radical shift of worldview’s from are largely untested, or unproveable – science has primary social and political body responsible for to increase the growing distrust in the Church’s the religious-oriented “Natural Philosophy” which become “the enemy of what it should stand for” the indoctrination of western society at the time – authority and alignment with theories of the cosmos lasted for nearly 2000 years, much of which was (Tudge, 2012). which had accepted many of these ancient “truths” and natural world which could only be called based on faith – to the more secular and “scientific” (Nguyen, 2017). “pseudoscience” (Nguyen, 2017). worldview’s built around observations, reason and “Post-materialism holds that matter is not the critical thinking. This period in history represents primary reality of the universe, and that phenomena a fundamental epistemological change where our such as consciousness or life cannot be wholly principle sources of wisdom and knowledge shifted explained in biological or neurological terms. Post- from faith and belief in miracles and superstitions, materialism holds that there is something more to an epistemology based on reason and rational fundamental than matter, which might be variously thinking. A period knows as the Enlightenment. termed mind, consciousness or spirit.” (Taylor, 2019, p. 2). During this same period in history, the inductive approach to acquiring knowledge – premises provide One of the more outspoken and recognized some of the evidence for the truth of a conclusion – proponents exposing the limitations of science and laid the foundation for the practice of science – the the failure of materialism to solve the problem of Scientific Method. These scientific “methods” were consciousness, is the biologist and author Rupert defined by observable, repeatable, experiential and Sheldrake who caught the attention of the public testable experimentation, also known as Empiricism. with his ground-breaking and controversial book Since “science” was now being defined as a process titled The Science Delusion: Freeing the Spirit of involving “empirical” observations of the physical Enquiry. The “delusion”, according to Sheldrake, world alone, all facts, knowledge and “science” were/ is basically the belief that science already fully are believed to be causally dependent and reducible understands the nature or reality and all that’s left to to, physical/material processes – stuff. The world, do is fill in a few remaining details (Sheldrake, 2012). the universe, everything that exists – including the mind and consciousness – was/is believed to “I am all in favour of science and reason if they are be entirely a result of first-causes and processes scientific and reasonable. But I am against granting reducible to physical properties – stuff. Even if you scientists and the materialist worldview an exemption dig down deeper and deeper to smaller and smaller from critical thinking and skeptical investigation. particles of stuff – cells, molecules, atoms, sub- We need an enlightenment of the Enlightenment” atomic particles etc – the only thing you will find (Sheldrake, 2012) at the very bottom are “tiny billiard balls (atoms, bosons, or some such) with predictable trajectories In the Science Delusion, Sheldrake excoriates 10 upon which all else supervenes” (Baruss, 2010, p. 4), of the most fundamental and flawed assumptions ie; reductionist materialism. underlying the 17th century-based scientific method. The first assumption – the one most obvious,

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pervasive, persistent and relative to this article – is with the mysterious and counter-intuitive properties materialism paradigm. “Scientific materialism has The Merging of Science and Spirituality the notion that the universe as a whole, all life, is and behaviors of particles in the quantum realm run its course and no longer fits the empirical data mechanical and reducible to physical “stuff” – ie, ever since the early parts of the 20th century when about reality (Barušs, 2010, p.12). Which is not really If I have managed to keep your attention thus far, materialism (Tudge, 2012). the new world of quantum physics discovered that a new idea as we see “intimations of this point of I will finally get to the point of this section. Which the laws which govern the macroscopic level, do not view” going back at least as far as Immanuel Kant is the growing trend and evidence for, a sort of But many scientists are not ready to give up the function the same, or at all, at the quantum level. (1724-1804), Friedrich Hegel (1770-1831), Teilhard reconciliation from the historical, ideological and dogmatic and flawed assumptions underlying these Quantum particles can exist in two places at the de Chardin (1881-1955) and Thomas Berry (1914- philosophical battle between science and spirituality 17th century materialist paradigms. Case in point same time (quantum superposition); light can act 2009) – what is new is the growing use of the term – the merging of science and spirituality. At this was the huge public, media and intellectual hornets’ as both particles and waves (wave particle duality); “post-materialism” as the new science of the future point it might also be useful to be more specific nest which was stirred up when Sheldrake’s 2013 paired particles are linked in such a way that (Vernon, 2012). as to what I mean by “The Merging of Science TED talk on consciousness – which ran contrary to measurements on one, determines the quantum state and Spirituality”. I don’t mean that “science” can scientific orthodoxy by arguing that consciousness is of the other, regardless of distance, even billions “The shift from materialistic science to post- or will “prove” the existence of any of the various non-local (may not be exclusively contained within of miles (quantum entanglement, or what Einstein materialistic science may be of vital importance to anthropomorphized or literal “Gods”, “Angels” or the brain) – was pulled from YouTube and claimed to called “spooky action at a distance); the mere the evolution of human civilization. It may be even “Deities” of organized and orthodox religion. Far from be “pseudoscience” (Pruett, 2017). observation of a particle changes its properties and more pivotal than the transition from geocentrism to it and quoting from Deepak Chopra, I am referring behavior (observer effect, popularized by the thought heliocentrism.” (Beauregard, et al. 2014, p. 274) to the merging of science with the “unorganized, In a previous section I discussed some of forms of experiment known as Schrödinger’s cat) (Jones, personal aspect of spirituality as the subjective idealism like panpsychism (“mind” is everywhere) 2018). Where this shift in thinking and scientific paradigms pursuit of value, reality, and understanding through and the relatively new (at least the term) panspiritism – from a materialist view to a post-materialist view individual experience or consciousness” (Chopra, (“spirit” is everywhere) put forth by Steve Taylor Even Werner Heisenberg, considered one of the – may have the greatest impact and appears to be 2014). And although “spirituality” can be defined in his book Spiritual Science. Taylor (2019) founding fathers of quantum physics, described the most relevant and with the greatest potential for many ways, the one aspect of most definitions for describes some of the ways in which a metaphysic history as being divided into periods based on future ground-breaking discoveries, is in the field like panspiritism is “healthier for us” compared to what the common people and scientists of the time of consciousness studies. In a paper titled “Beyond materialism: thought about the origins of matter. In the late 50’s Scientific Materialism: Toward a Transcendent Heisenberg published Physics and Philosophy where Theory of Consciousness”, Barušs (2010) defines how “It goes without saying that panspiritism is a much he argued that the discoveries of quantum physics a new post-materialist theory of consciousness might healthier perspective than materialism. It’s healthier have disrupted, if not refuted, the 17th century- look like: for us as individuals, for the human race as a species based assumptions about the primacy of materialism and for the whole of our planet. Whereas materialism – everything is “stuff” (Vernon, 2012). Writing on “It is time to move beyond scientific materialism stems from – and further encourages – anxiety and the limits of materialism revealed through the new and develop transcendent theories of consciousness. accumulation, the panspiritist perspective lends science of quantum physics, Heisenberg (1958) Such theories should minimally meet the following itself to ease and contentment. Whereas materialism argues: criteria: they should be based on all of the usual encourages individualism and competitiveness, empirical data concerning consciousness, including panspiritism leads to empathy and altruism. Whereas “[This] frame was so narrow and rigid that it was altered states of consciousness; they should take materialism promotes exploitation and domination difficult to find a place in it for many concepts of into account data about anomalous phenomena of the natural world, panspiritism engenders respect our language that had always belonged to its very and transcendent states of consciousness; they and harmony. Whereas materialism can only lead to substance, for instance, the concept of mind, of the should address the issue of existential meaning and the devastation of our planet, and perhaps even to human soul or of life. Mind could be introduced into provide soteriological guidance; and they should our extinction as a species, a panspiritist perspective the general picture only as a kind of mirror of the be consistent with the most accurate theories of is perfectly sustainable, and offers us a harmonious material world.” (pp. 24-25) physical manifestation, such as relativistic quantum future.” (p. 52). field theories.” (p. 2) Another respected physicist, Amit Goswami (1993) With a Little Help from Quantum Physics argues that “the principles of quantum theory make In his popular book titled The Universe in a Single it possible to discard the unwarranted assumptions Atom, even the Dalai Lama speaks out on the limits We simply cannot possibly expect to answer of material realism” (p. 45). As much as we can give of materialist science to explain the non-physical fundamental questions about the nature of well-deserved credit to classical Newtonian physics phenomenon of consciousness: consciousness or the origins of life if we remain – based on a mechanical and materialist paradigm stuck in 17th-century thinking that everything – for delivering us out of the Dark Ages through “The view that all mental processes are necessarily is dead, material and inert “stuff”, inherently the Enlightenment and the Scientific Revolution physical processes is a metaphysical assumption, not incapable of producing life. Scientists, philosophers with mechanization, the Industrial Revolution, a scientific fact. I feel that, in the spirit of scientific and academics of all shapes and sizes have come automobiles, modern medicine, air travel and the inquiry, it is critical that we allow the question to out against the limits of materialist-based science, exploration of space, quantum mechanics have remain open, and not conflate our assumptions with including many from the most respected and completely undermined those outdated assumptions empirical fact. (Lama, 2005, p. 128) “materially & reductionist oriented” science we have, which reduced all matter to material “stuff” (Vernon, quantum physics. Physicists have been grappling 2012). Materialism is dead, we have entered a post-

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spirituality (excluding Chopra’s) which appears to field of quantum physics began to tear down the molecule”. The Dalai Lama in his wonderful book, human’s goes back at least ten thousand years be almost universal and represents the pinnacle of metaphysical materialist assumptions which resulted The Universe in a Single Atom, also reminds us of (Blaszczak-Boxe, 2015). Throughout human history spiritual practice and even human motivation and from a string of bizarre and “spooky” phenomena the far reaching potential for what he also perceived indigenous cultures around the world have been flourishing, is that of “self-transcendence”. When and experimental results. Phenomena such as; was a merging of science and spirituality. using psychoactive plants for healing as well the experience of the personal self dissolves and quantum superposition (two particles can be in the as spiritual and ritualistic practices. There is transcends beyond the embodied or personal “I” to same place and time); wave-particle duality (light “Today, in the first decade of the twenty-first evidence that the early Greeks used psychedelics encompass all that is around you, an experience of can behave both as a wave and a particle); quantum century, science and spirituality have the potential and throughout history the use of psychedelics for being “one with everything” (Ivtzan, 2016; Maslow, entanglement (paired particles billions of miles apart to be closer than ever, and to embark upon a healing or spiritual (entheogenic) practices appears 1971). The phenomenon of self-transcendence is respond simultaneously to measurement, suggesting collaborative endeavor that has far-reaching potential to be a global phenomenon (Guerra, 2014). This also one of the core features of what are called an some as-yet-unknown mode of interconnection – to help humanity meet the challenges before us.” period in human history (early man until LSD was “awakening experience” (Taylor, 2012). what Einstein called “spooky action at a distance”); (Lama, 2005, pp. 208-209) discovered in 1938 by the Swiss pharmacologist and finally, the observer effect, (particles change Albert Hoffman), is known as The First Wave of Fortunately, much of the argument for the claim behavior and properties when being observed) It is likely the reader may already know exactly what psychedelic use by humans. that science and spirituality are merging, has already – the one quantum physics mystery which raises I am going to say next. It should be obvious and been made in the sub-sections which preceded this compelling but difficult questions about a possible logically consistent with the evidence I have provided The Second Wave (Counter-Culture Movement one. I believe I have offered a reasonably accurate link between matter and consciousness. up to this point. Transpersonal psychology – often of the 50’s & 60’s) snap-shot of the history of science – taking the called “the psychology of spirituality” or “spiritual reader quickly through the 2000 or so years of the When we consider the breakdown of the materialist psychology” – with its focus on beyond-ego states The Second Wave of interest into the use pf pre-materialist paradigm of natural philosophy paradigm brought about by the discoveries from (self-transcendence), integrative/holistic psychology psychedelics began when the chemist Albert quantum physics, with as well as transformation, appears to be in the Hofmann discovered lysergic acid diethylamide the rising trend in people right time and the right place in history to further (LSD) in 1938 at Sandoz Labs (now Novartis) identifying themselves as advance the merging, the co-mingling, of science and in Switzerland. In 1943 Hoffman inadvertently “spiritual but not religious” spirituality. absorbed some LSD through his fingertips which (Lipka & Cecewicz, 2017), released the substance’s powerful and psychedelic with the growth of scientific With the growing interest in the merging of science effects. Hofmann later documented the experience: research into spirituality and spirituality, the time could not be better, (Lun & Bond, 2013), and more auspicious, than right now, to pursue an “… affected by a remarkable restlessness, combined the explosive growth of education in transpersonal principles, or a career in with a slight dizziness. At home I lay down research into the nature Transpersonal Psychology. and sank into a not unpleasant intoxicated-like of consciousness and the condition, characterized by an extremely stimulated (5) EXPLOSIVE GROWTH OF INTEREST IN apparent link between imagination. In a dreamlike state, with eyes closed PSYCHEDELICS! consciousness and matter (I found the daylight to be unpleasantly glaring), (the observer effect), science, I perceived an uninterrupted stream of fantastic You would have to have been living under a rock pictures, extraordinary shapes with intense, consciousness and spirituality during the last few years to have not heard about or all appear rapidly headed kaleidoscopic play of colors. After about two hours seen all the news around the explosion of interest in this condition faded away” (Hofmann, 1980, p. 15) towards a new world order, psychedelics – a class of drugs whose primary action a post-materialist era, of is to trigger psychedelic experiences. Something of a Following the lab incident, Hofmann was convergence, or at least renaissance is taking place where researchers around understandably curious about this strange substance respectful cooperation. the world are once again investigating the medical, and the effect it had on him and so he performed therapeutic, psychological and wellness benefits of “Something is definitely an experiment using himself as the sole subject. On these substances (Bell, 2017; Cooper, 2012). And April 19th 1943, Hofmann ingested 250 micrograms originating with the early Greek’s and adopted by happening in modern culture when the topic of in the words of many of these new researchers who religion penetrates scientific circles. At a recent of LSD (pretty decent dose) and due to limitations the Catholic Church. Up through the period known are finding single-dose-treatment results using a on car travel at the time imposed by wartime as the Renaissance through the 15th and 17th meeting of the American Association for the psychedelic to assist with smoking cessation (80% Advancement of Science, a symposium on religion restrictions, went out for a ride on his peddle bike. century, which began to shift world-views about abstinence after 6 months) or dealing with the Thereby becoming the first human to ever “trip” on the nature of the universe towards a secular and and science drew standing-room-only crowds” existential trauma of terminal illness, the results (Taylor, 1994) acid (Tayag, 2017). A day in history now known and ultimately materialist and “scientific” world-view. are “unprecedented” (Pollan, 2015; Johnson, Garcia- celebrated yearly by researchers and psychonauts An epistemological paradigm shift (Kuhn, 1962) in If we re-label “science” as the field of inquiry aligned Romeu, Cosimano, & Griffiths, 2014). So how did we alike, as “Bicycle Day”. perspective on the nature of the universe and how get to this latest and VERY PROMISING phase of to acquire knowledge, which occurred during the with the study of matter, the paleontologist-priest Teilhard de Chardin (1881-1955) seems to nail the our very long fascination with consciousness-altering Hofmann’s discovery of the psychedelic properties period known as the Scientific Revolution of the substances? of LSD in 1943 launched further investigations into 17th and 18th century. Following this time, there commingling of science and spirituality with the quote, “there is neither spirit nor matter in the world. the therapeutic use of various hallucinogens. In 1953 appear to have been few influential philosophical or The First Wave (Ancient and Indigenous Use) The stuff of the universe is spirit-matter. No other the novelist and philosopher Aldus Huxley – who was intellectual challenges to this materialist paradigm already experimenting personally with psychedelics until around the turn of the 20th century when the substance but this could have produced the human The earliest use of psychoactive substances by

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– took four-tenths of a gram of mescaline under and transformational effects of these substances publication in 2011 of James Fadiman’s book about and PTSD (Sessa, 2017). All across the world in the supervision of a psychiatrist named Humphrey during the 60’s, Leary’s growing popularity, microdosing titled The Psychedelic Explorer’s Guide: clinical research settings, hospitals and laboratories, Osmond. Osmond was among a small group of cult-like following and the cultural upheaval he Safe, Therapeutic and Sacred Journey’s. Microdosing an explosion of renewed investigations are taking American and Canadian psychiatrists in the early helped facilitate, drew the ire of the United States is the act of taking small, sub-perceptual (no sensory place into the therapeutic use of psychedelics 50’s who were pioneering the use of LSD and other Government. In 1968 all hallucinogens were effects) doses (10-15 micrograms) of a psychedelic for addiction, anxiety, depression, posttraumatic psychedelics like peyote and mescaline for the outlawed and classified as Schedule 1 Drugs – high like LSD or psilocybin on a semi-regular schedule. stress disorder (PTSD) (Tupper, Wood, Yensen & treatment of alcoholism and other mental health potential for abuse, no medical value, considered Anecdotal reports of increased attention, divergent Johnson, 2015) and dealing with the emotional and issues (Costandi, 2014). Aldous Huxley’s use of and harmful – driving both the recreational use and thinking and creativity led to microdosing exploding existential trauma (death anxiety) for those suffering curiosity into, the psychological effects of mescaline scientific research, underground. In 1970 President into the public stream of consciousness and was from terminal illness (Grof, Goodman, Richards & led to his popular and eminent book, “The Doors Richard Nixon even called Timothy Leary “the soon picked up by Silicon Valley techies, the halls of Kurland, 2017; Kolp, Young, Friedman, Krupirsky of Perception”. The musical group “The Doors” also most dangerous man in America” (Bell, n.d). The higher education, and other professionals as a tool to & Jansen, 2007). Some very recent and promising took their name from Huxley’s book. Second Wave of interest in, and now research into boost productivity (Aikins, 2015). research has also discovered that at least one of the psychedelics, had come to an abrupt end. mechanisms which may underlie these broad positive Another investigation into psychedelics around James Fadiman (who also helped launch effects of psychedelics on the mind, may be due to the same time was by the ethnomycologist Gordon However, the early 80’s did see a short period of transpersonal psychology as a formal discipline in the capacity for these substances to actually promote Wasson, who headed to Mexico in the 1950’s to study renewed interest into the therapeutic potential 1967) along with Robert Frager, also co-founded both structural and functional neural plasticity – the religious (entheogenic) use of mushrooms by the of psychedelics when the biochemist Alexander the Institute of Transpersonal Psychology in 1975, psychedelics appear to grow neural connections (Ly, Mazatec people. Wasson’s research led to an article Shulgin discovered a better way to synthesize which is now called Sofia University. Establishing et al., 2018). Just imagine what this may mean for in Life Magazine in 1957 titled “Seeking the Magic MDMA (ecstasy (E) or molly). MDMA was originally James Fadiman not only as one of the pioneers of the many degenerative diseases like Alzheimer’s, Mushroom”. It was actually a Life Magazine editor synthesized in 1912 by the German chemical transpersonal psychology, but now as one of the dementia and other disorders linked to the decline of who coined the term “magic mushrooms” – Wasson company Merck as a potential medication to help key figures who have helped launch what is called neural function and connections. preferred “sacred mushrooms” (“Seeking the Magic control bleeding (“MDMA”, 2018). Although Merck the Third Wave of public interest and research into Mushroom”, n.d.). Wasson’s article with its catchy already discovered that MDMA had psychoactive the therapeutic, psychological and transformational Psychedelics Overview and enticing title about “Magic Mushrooms” quickly properties back in 1912 and may hold potential as potential of psychedelics. According to Mark Haden, caught the attention of the growing counterculture a pharmaceutical, it was not until Shulgen found University of B.C. professor and the executive Among medical experts around the world now, and hippie movement of the 50’s and 60’s, leading a new way to synthesize the substance in 1976 did director of the Multidisciplinary Association of support for renewed research into the potential many to travel to Mexico in search of this “magic” the popularity of MDMA begin to grow (“MDMA”, Psychedelic Studies (MAPS), “there is a wave benefits of psychedelics is widespread (Pollan, plant. Including a then-little-known Harvard clinical 2018). The 80’s also saw an explosive growth in of popular interest that is unprecedented in my 2015). The Third Wave of public interest and psychologist named Timothy Leary (Austin, 2016). the recreational use of MDMA as a party and lifetime” (Mann, 2018). What is so different about research into the potential benefits of psychedelics Rave drug, which once again led the United States this new Third Wave of psychedelic use and research is solidly underway. And just like the cascading In 1960 Timothy Leary and Richard Alpert (now to outlaw another class of psychedelics. MDMA is that is defined “by the responsible and informed effect which followed the legalization of cannabis known as Ram Dass) began work on “The Harvard become illegal when it was classified as a Schedule use of micro and moderate doses for creative and for medical use and now it’s recreational use, we are Psilocybin Project”. The Psilocybin Project was I Drug in 1985, once again putting an abrupt halt to therapeutic purposes” (Austin, 2015). witnessing a similar cascade of the decriminalization founded at Harvard University by Leary, Alpert, scientific research into the therapeutic, psychological of psychedelics for recreational and therapeutic Aldous Huxley, David McClelland (Leary & Alpert’s or transformational benefits of another psychedelic Many of the previously anecdotal reports on the use. In May of 2019, Denver Colorado (who also supervisor at Harvard), Frank Barron (pioneer substance. The first glimmer of hope of a renewed benefits of microdosing are now being confirmed by led the cannabis legalization trend) passed a in the psychology of personality and creativity), interest into the therapeutic, psychological and controlled studies. A recent study found that “both measure which decriminalized psilocybin, or magic Ralph Metzner (pioneer in consciousness research transformational effects of psychedelics and the convergent and divergent thinking performance mushrooms (Chavez & Prior, 2019). On June 4th and transpersonal psychology) and a couple of ushering in of a new Third Wave of psychedelic was improved” providing “quantitative support for of 2019 Oakland California did the same thing and graduate students (“Harvard Psilocybin Project”, research, science and awareness, was stopped even the cognitive-enhancing properties of microdosing became the second major US city decriminalize n.d.). Unfortunately the work of Leary and Alpert before it could get off the ground. psychedelics” (Prochazkova, et al, 2018). In another magic mushrooms (Ashmelash & Ahmed, 2019). through The Psilocybin Project was soon marred by controlled study of the effects of microdosing, Other local and state governments are now looking to controversy due to their open use, distribution and The Third Wave (Renewed and Exploding Polito & Stevenson, found that “pre and post study decriminalize psilocybin and in the nation’s capital, support for LSD as a tool for expanding the mind. Interest Beginning Around 2010) measures revealed reductions in reported levels of the popular Rep. Alexandria Ocasio-Cortez, D-N.Y Leary and Alpert were eventually fired by Harvard depression and stress; lower levels of distractibility; has filed new legislation to allow researchers to study but the cat was long out of the bag now with regards Although underground and recreational use of increased absorption; and increased neuroticism” the medical, therapeutic effects of psilocybin and to the potentially therapeutic and mind-expanding psychedelics continued after LSD, mescaline, (2019, p.1). other psychedelics (Leins, 2019). properties of LSD. All of which occurred during the peyote and psilocybin became illegal in 1968, and same time when there was a nascent counter-culture MDMA in 1985, the use of psilocybin mushrooms Research into psychedelics has increased Spirituality, Consciousness and Transpersonal hippie movement underway in the United States. in particular have seen a steady growth of use dramatically in the last decade (Nichols, Johnson Psychology worldwide and as of 2010 there are an estimated 30 & Nichols, 2016). And in other labs and research Leary also popularized the phrase “turn on, million psychedelic users in the United States alone facilities around the world, psychedelics are Along with the growing trend of research into tune in, drop out” but as much as he and Alpert (Krebs & Johansen, 2013). The 90’s and 00’s did not demonstrating incredible, even unprecedented concepts like “spirituality” (Lun & Bond, 2013) helped to launch the counter-culture movement see any major or ground-breaking announcements promise, in the treatment of depression (Suravi, which was detailed in the first section, “spiritual” and bring awareness to the powerful healing from the world of psychedelic research, until the 2016), addictive disorders (Rofoli & Araujo, 2016) aspects are being discovered and researched in the

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psychedelic literature as well. the key mechanisms through which psychedelics are so effective (Carhart-Harris, Erritzoe, Haijen, Kaelen “When administered under supportive conditions, & Watts, 2017). psilocybin occasioned experiences similar to spontaneously occurring mystical experiences. The Once again, one of the core features of the ability to occasion such experiences prospectively “mystical” or “spiritual awakening” experience is will allow rigorous scientific investigations of their one of connectedness (Taylor, 2015). Psychedelics causes and consequence” (Griffiths, Richards, are also increasingly linked to states of well-being McCann & Jesse, 2006, p. 1) (Walsh, 1982) and even just a single dose of a psychedelic has been found to produce sustained – There is also the ground-breaking research by and most often positive – personality changes such Griffiths, Richards, McCann & Jesse (2006) into as level of openness (one’s ability to appreciate new the spiritual and “mystical-type” experiences experiences) (Bouso, Dos Santos, Alcazar-Corcoles & described by many who have taken psilocybin. The Hallak, 2018). The growing interest into psychedelics possibility that these substances may also facilitate and the body of research results linking “spiritual”, transpersonal and transformational effects (spiritual “mystical” or “self-transcendence” to the neurobiology effects) places them solidly, and obviously, entirely of psychedelics (Pollan, 2015), demonstrates the under the umbrella of all three categories or themes fundamental and pervasive role that transpersonal common to transpersonal psychology research and psychology has had, and is likely to continue to practice: have, well into the future of this Third Wave of • Beyond-Ego Psychology psychedelic research. • Integrative/Holistic Psychology And it should be obvious by now that the science • Transformational Psychology of consciousness – particularly altered states such Kenneth Tupper – director of implementation as those brought on by psychedelics – is literally and partnerships at British Columbia Center on the bread-and-butter of the field of transpersonal Substance Use (BCCSU), says that “psychedelics, psychology. The many promising and now controlled under carefully controlled conditions, can create and replicated studies on the therapeutic and experiences of wonder and awe and a connection to psychological benefits of psychedelics are also a divine realm that leads to significant behavioral contributing new understanding, and posing new changes” (Banks, 2019). Further evidence of a questions, around the nature of consciousness Looking back, we find that the ties between the LSD extensively in his psychotherapy practice during possible link between the spiritual or mystical (Cooper, 2012). There is even a theory (Stoned growing interest into the therapeutic, spiritual the 1960’s, and is once again contributing widely to experiences reported by psychedelic users, and the Ape) put forth by the ethnobotanist and psychonaut and transformational effects of psychedelics, and this renewed and Third Wave of psychedelic research spontaneous “spiritual awakening” experiences often Terence McKenna in his 1993 book Food of the the field of transpersonal psychology, are long, (Pollan, 2015). induced by trauma, wilderness settings or meditation Gods, that when early Homo erectus encountered multifaceted and like tentacles, reaches into every (Taylor, 2017), is that both meditation (Taylor et magic mushrooms and psilocybin, it kick-started single aspect of consciousness science, spirituality, Ultimately the Third Wave of interest into al, 2012) and psychedelics (Palhano-Fontes, et al, the evolution of cognition and consciousness personal transformation and psychedelic research. psychedelics is about finding ways to integrate 2015) have been found to operate through the brain’s towards Homo sapiens. According to McKenna, the I have already mentioned a few familiar names their recreational, therapeutic and transformational default mode network (DMN). psilocybin in the magic mushrooms boosted the from transpersonal psychology who have either effects, into mainstream society. Transpersonal information processing systems of their primitive been instrumental in its foundation as a branch psychology has clearly played, and continues to In another landmark study looking psychedelics and brains, which led to an evolution of cognition and of psychology, and/or who are continuing to carry play, a major role in the history, research and the brain’s default-mode network, Carhart-Harris consciousness which may account for the evidence out research into psychedelics. Ralph Metzner (a foundation for much of the psychological science into & Friston (2010) found that the largest drops in of art, language and technology in the archeological pioneer in the areas of personality and consciousness consciousness, spirituality and psychedelics. default-mode activity correlated with the subject’s record of Homo sapiens (Sloat, 2017). Although few research) was an original board member when reports of the phenomena of ego-dissolution. academics have gotten behind McKenna on this the Harvard Psilocybin Project was launched in There should be little by now that given the deep These studies, and others, suggest strongly that one – it certainly has an appealing if not amusing 1960. James Fadiman, one of the founders of the roots into, and broad academic and scientific with the “ego temporarily out of commission, the ring to it – there has been growing interest into transpersonal psychology movement who helped contributions to, the psychology of spirituality, boundaries between self and world, subject and McKenna’s Stoned Ape Theory on the evolution establish the field as a formal branch of psychology consciousness, transformation, wellness and now the object, all dissolve” (Pollan, 2015) – also hallmarks of consciousness in humans (Sloat, 2017). Once in 1967 and helped launch the first school dedicated growing interest into psychedelics, the time could of mystical and “spiritual awakening” (Taylor, 2015) again, transpersonal psychology and the discipline’s to the field in 1975 – The Institute of Transpersonal not be better, more auspicious, than right now, to experiences. The supplementary use of psychedelics heavy focus on consciousness science, altered states, Psychology – is also attributed to helping launch the pursue an education in transpersonal principles, or a in psychotherapy and psychiatry is also expanding self-transcendence, spirituality and transformation, recent interest into psychedelics and microdosing career in transpersonal psychology. rapidly and studies have suggested that the break- place it front-and-center on the surf board of public when he published The Psychedelic Explorer’s down of the self (ego-dissolution) and the sense of and scientific interest, we surf this Third Wave of Guide in 2011. Another of the founding fathers of connectedness which often results, may be one of psychedelic research. transpersonal psychology – Stanislav Grof – also used

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SUMMARY Asmelash, L. & Ahmed, S. (2019, June 5). Oakland residents Cooper, M. (2012). The Psychedelic Renaissance: Horizons, psychology-and-spirituality-bffs-or-rivals won’t be busted for using ‘magic mushrooms’ and other the Fifth Annual Conference on Psychedelic Research. There should be little doubt by now that the field of psychedelic drugs. CNN. Retrieved from https://www.cnn. Einstein Journal of Biological Medicine. 28. 36-38. Jones, A.Z. (2018). Quantum Physics Overview. ThoughtCo. transpersonal psychology is coming into a period of com/2019/06/05/health/oakland-decriminalizes-magic- Retrieved from https://www.thoughtco.com/quantum-physics- mushrooms-trnd/index.html. Dangeli, J. (n.d.). Transpersonal Coaching Model. Authentic overview-2699370 increased interest, awareness, growth and relevance. Self Empowerment. Retrieved from https://jevondangeli.com/ The various cultural, political, philosophical, Banks, K. (2019, June 14). The Canadian Revival of transpersonal-coaching-model/ Johnson, M. W., Garcia-Romeu, A., Cosimano, M. P., & medical and scientific changes underway around the Psychedelic Drug Research. University Affairs. Retrieved from Griffiths, R. R. (2014). Pilot study of the 5-HT2AR agonist world have set a stage which may be dominated by https://www.universityaffairs.ca/features/feature-article/the- Diamond, S. A. (2008). The Psychology of Spirituality. psilocybin in the treatment of tobacco addiction. Journal of transpersonal psychology in the future. If the field of canadian-revival-of-psychedelic-drug-research/ Psychology Today. Retrieved from https://www. Psychopharmacology, 28(11), 983–992. transpersonal psychology was thought to be “vital and psychologytoday.com/us/blog/evil-deeds/200812/the- Barušs, I. (2010). Beyond Scientific Materialism: Toward a psychology-spirituality Kolp, E., Young, S.M., Freidman, H., Krupirsky, E. & growing” in 2007 according to Hartelius, Caplan and Transcendent Theory of Consciousness. Psychology. Retrieved Jansen, K. (2007). Ketamine-Enhanced Psychotherapy: Rardin (2007), then 12 years later in 2019 the field from https://ir.lib.uwo.ca/kingspsychologypub/15 Diener, E., Suh, E., Lucas, R. E. & Smith, H. L. (1999). PreliminaryClinical Observations on its Effects in of transpersonal psychology may be poised to become Psychological Bulletin. 125(2). 276-302. TreatingDeath Anxiety. International Journal of Transpersonal one of the most dominant and relevant approaches to Baetz, M., Griffin, R., Bowen, R., & Marcoux, G. (2004). Studies. 26(1). 1-17. the study of well-being, flourishing and of course the Spirituality and Psychiatry in Canada: Psychiatric Practice Dodge, R., Daly, A., Huyton, J., & Sanders, L. (2012). 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thoughtco.com/scientific-revolution-history-4129653. Rosenberg, G. (1997, March 31). Electronic discovery proves an Addiction: Perspectives from EEG and Imaging Studies on Psychedelics. International Review of Neurobiology. 129. 157-185. effective legal weapon. The New York Times. Retrieved from Nichols, D.E, Johnson, M.W. & Nichols, C.D. (2016). http://www.nytimes.com Thompson, D. (2016). Report: Americans spending billions on alternative medicine. UPI. Retrieved from https://www.upi.com/ Psychedelics as Medicine: An Emerging Paradigm. Clinical Health_News/2016/06/22/Report-Americans-spending-billions-on-alternative-medicine/2731466603248/ Pharmacology & Therapeutics. 101(2). 209-219. Roberts, J. (2011). Science and Religion. In Shank, Michael; Numbers, Ronald; Harrison, Peter (eds.). Wrestling with Tischler, L. (1999).The growing interest in spirituality in business: A long-term socio-economic explanation. Journal of Partington, R. (2019, May 24). Wellbeing should replace Nature : From Omens to Science. Chicago: University of Organizational Change Management. 12(4). 273-280. growth as ‘main aim of UK spending’. The Guardian. Retrieved Chicago Press. pp. 254, 258, 259, 260. from https://www.theguardian.com/politics/2019/may/24/ Tudge, C. (2012). The Science Delusion: Freeing the Spirit of Enquiry, By Rupert Sheldrake. Independent. Retrieved from wellbeing-should-replace-growth-as-main-aim-of-uk-spending Sheldrake, R. (2012). The Science Delusion: Freeing the Spirit https://www.independent.co.uk/arts-entertainment/books/reviews/the-science-delusion-freeing-the-spirit-of-enquiry-by-rupert- of Enquiry. United Kingdon: Hodder & Stoughton. sheldrake-6285286.html Palhano-Fontes, F., Andrade, K. C., Tofoli, L. F., Santos, A. C., Crippa, J. A. S., Hallak, J. E. C., … de Araujo, D. B. (2015). Stratton, A. (2010). David Cameron aims to make happiness Vernon, M. (2012, January 28). It’s time for science to move on from materialism. The Guardian. Retrieved from https://www. The Psychedelic State Induced by Ayahuasca Modulates the the new GDP. The Guardian. Retreived from https://www. theguardian.com/commentisfree/2012/jan/28/science-move-away-materialism-sheldrake. Activity and Connectivity of the Default Mode Network. PLOS theguardian.com/politics/2010/nov/14/david-cameron- ONE. 10(2). e0118143. wellbeing-inquiry Vikas, Y. (2015). Critical Inquiry into Eastern and Western Perspectives of Consciousness. International Journal of Education and Management Practices. Polito, V., & Stevenson, R. J. (2019). A systematic study of “Seeking The Magic Mushroom” (n.d.). Wikipedia. Retrieved microdosing psychedelics. PLOS ONE. 14(2). 1-26. from https://en.wikipedia.org/wiki/Seeking_the_Magic_ Wasson, G. (1957). Seeking The Magic Mushroom. Life Magazine. 42(19). 100–102, 109–120. Mushroom Pollan, M. (2015, February 2). The Trip Treatment. The Walsh, R. (1985). Psychedelics and Psychological Well-Being. Journal of Humanistic Psychology. 22(3). 22-32. New Yorker. Retrieved from https://www.newyorker.com/ Sessa, B. (2017). MDMA and PTSD treatment: PTSD: From magazine/2015/02/09/trip-treatment. novel pathophysiology to innovative therapeutics. Neuroscience Weizmann Institute Of Science. (1998, February 27). Quantum Theory Demonstrated: Observation Affects Reality. ScienceDaily. Letters. 10. 176-180. Retrieved June 13, 2019 from www.sciencedaily.com/releases/1998/02/980227055013.htm Post, B.C. & Wafe, N.G. (2009). Religion and spirituality in psychotherapy: a practice-friendly review of research. Journal Sloat, S. (2017, July 14). The ‘Stoned Ape’ Theory Might Young-Powell, A. (2019, May 31). New Zealand unveils new ‘wellbeing budget’ with a focus on mental health over economic of Clinical Psychology. 65. 131-146. Explain Our Extraordinary Evolution. Inverse. Retrieved from growth. Independant. Retreived from https://www.independent.co.uk/news/world/australasia/new-zealand-budget-wellbeing- https://www.inverse.com/article/34186-stoned-ape-hypothesis. mental-health-jacinda-ardern-economy-a8938226.html Plumb, A. M. (2011). Spirituality and Counselling: Are Counsellors Prepared to Integrate Religion and Spirituality Stork, J. (2018). The Evolution of Coaching Psychology. Alef Zaidi, D. (2018). Influences of Religion and Spirituality in Medicine. AMA Journal of Ethics. 20(7). 609-6 into Therapeutic Work with Clients?. Canadian Journal of Trust Blog. Retrieved from https://www.aleftrust.org/evolution- Counselling and Psychotherapy, 45(1). coaching-psychology/

Prochazkova, L., Lippelt, D. P., Colzato, L. S., Kuchar, M., Suravi, P. (2016). Return of the psychedelics: Psilocybin for Johnny Stork, MSc is an Alumni of the Master’s programme in Consciousness, Spirituality Sjoerds, Z., & Hommel, B. (2018). Exploring the effect of treatment resistant depression. Asian Journal of Psychiatry. 24. microdosing psychedelics on creativity in an open-label natural 51-52. and Transpersonal Psychology via Alef Trust. His interests are in the areas of Eastern setting. Psychopharmacology. philosophy, mindfulness/meditation, spiritual awakening, the intersection of technology Tadmor, N. (2019). Towards a Transpersonal Psychiatry. Alef and well-being and the potential of psychedelics and other plant-medicines for Pruett, D. (2017). Toward a Post-Materialist Science. Huffpost. Trust Blog. Retrieved from https://www.aleftrust.org/towards-a- Retrieved from https://www.huffpost.com/entry/toward-a- transpersonal-psychiatry/. psychological health, well-being, creativity and psycho-spiritual growth. Along with a postmaterialistic-science_b_5842730 Master’s in Consciousness, Spirituality and Transpersonal Psychology from Alef Trust, Taylor, E. (1994). Desperately Seeking Spirituality. Psychology Johnny has a Post Graduate Certificate in Transpersonal Studies from Sofia University Rao, K.R. (1998). Two faces of consciousness: A look at eastern Today. Retrieved from https://www.psychologytoday.com/ca/ and western perspectives. Journal of Consciousness Studies. articles/199411/desperately-seeking-spirituality and a Bachelor’s Degree in Neuropsychology and Applied Statistics from Simon Fraser 5(3). 309-327. University. Johnny has also completed a Mindful Habit Coach certification program and Taylor, S. (2012). Spontaneous Awakening Experiences: Beyond Ramirez, V.B. (2019). The New Science of Psychedelics: A Religion and Spiritual Practice. Journal of Transpersonal numerous technology and business certifications or experience in database development, technical writing, Linux and Tool for Changing Our Minds. SingularityHub. Retrieved from Psychology. 44(1). 73-91. open-source software. Johnny is always on the lookout for opportunities to apply his education, experience and passion https://singularityhub.com/2019/03/31/the-new-science-of- for research, writing and technology towards the delivery of science and wisdom which will improve people’s personal psychedelics-a-tool-for-changing-our-minds/ Taylor, S. (2019). What is Panspiritism? Philosophy Now. Retrieved from https://philosophynow.org/issues/131/What_is_ lives, professional career’s or foster social harmony. “Renaissance”. (2018, August 21). Renaissance. History Panspiritism Channel. Retrieved from https://www.history.com/topics/ renaissance/renaissance. Taylor, V. A., Daneault, V., Grant, J., Scavone, G., Breton, E., Roffe-Vidal, S., … Beauregard, M. (2012). Impact of Rivera, A. (2016). Why Holistic Health Careers Are on the meditation training on the default mode network during a Rise. Acupuncture Massage College. Retrieved from https:// restful state. Social Cognitive and Affective Neuroscience, www.amcollege.edu/blog/why-holistic-health-careers-are-on- 8(1), 4–14. the-rise Tupper, K.W., Wood, E., Yensen, R. & Johnson, M.W. (2015). Roberti, d.S. (2007). The Social Demand for a Medicine Psychedelic medicine: a re-emerging therapeutic paradigm. Focused on the Person: The Contribution of CAM to CMAJ. 187(14). 1054-1059. Healthcare and Healthgenesis. eCAM. 4(s1). 45-51. Tofoli, L.F. & Araujo, D.B. (2016). Chapter Seven – Treating

22 | THE ALEF TRUST TRANSPERSONAL PERSPECTIVES | 23 The Interplay Between the Unconscious and Conscious (and Why It Matters) By Chantal le Roux

In order to grasp the nature of consciousness, the scope of exploration needs to include our experience of everyday reality and the material realm, as well as the realm of the unconscious and the dynamic forces that are hidden from—yet fundamental to—consciousness. This essay explores various theories that explain the dynamics between the “outer” world, the “inner” realm and consciousness. This exploration may serve to better understand ourselves and the influences that affect our perception and behaviour. Carl Jung, from a psychoanalytical starting point, and Wolfgang Pauli, from a background in quantum physics, demonstrated the ways in which these seemingly distinct paradigms in fact frame a spectrum of various models of the nature of reality and our understanding of consciousness (Main, 2014). The Relationship Between the Unconscious and Consciousness

It is unfortunate that the term “unconscious” is likely to denote a less significant or unknowable form of consciousness. Whilst the contents of the unconscious may not be known directly, they may be revealed through analysing their effects on consciousness. The interpretation of reality is fundamentally influenced by schemas which are often part of the hermeneutic unconscious—the unconscious that allows for interpretation, giving meaning to our experiences and supporting self- reflection and understanding (Woody & Phillips, 1995).

The potentially therapeutic process of bringing these unconscious influences to conscious awareness allows them to be understood and modified, changing our perception of reality. For example, an individual experiencing self-sabotage often undermines their own development and fails to implement strategies that could support their healing. By exploring their patterns of behaviour, they may realize certain related unconscious schemas, including self-doubt, a sense of worthlessness and a fundamental distrust of others. These schemas can then consciously be modified in order to change the individual’s belief system, replacing their self-sabotaging behaviour with self-healing. is stored in the unconscious mind, manifesting in the physical body as tight hamstrings or unaddressed When addressing the relationship between mind and matter, it is pertinent to consider that according psychological trauma manifesting as stuttering. to quantum physics, physical entities are more similar to the mind than they are to matter (Stapp, 2009). The unconscious mind conducts complex mental processes that are not usually available for conscious According to Jung, the collective unconscious gives rise to the personal unconscious and consciousness consideration, and provides images and thoughts to the conscious mind, which then perceives what is (Frentz, 2011). The collective unconscious is comprised of information that was never conscious and owes considered everyday reality (Oschman & Pressman, 2014). its existence to heredity (Ko, 2011). The personal unconscious contains the adaptive unconscious, which processes vast amounts of information necessary for daily functioning, as well as information that was once Whilst psychological barriers separate consciousness and the unconscious (Oschman & Pressman, 2014), it part of the person’s conscious and has since been forgotten or repressed (Oschman & Pressman, 2014; is important to realize that these barriers are fluid and dependent on our level of self-awareness and on the Frentz, 2011). ability to recognize the impact of the unconscious in our conscious experiences. That the unconscious can affect the material realm is significantly demonstrated by conversion disorders (Freud, cited in Oschman & Jung regarded the contents of personal consciousness as limited in comparison to that of the collective Pressman, 2014), in which repressed information manifests as physical symptoms, which in turn may bring unconscious (Ko, 2011). Whyte (1962) agrees that the unconscious is more general and inclusive. Athletes this information into consciousness. Examples of conversion disorders may include suppressed anger that may engage with hypnosis, visualization and psychotherapy in order to perform at their optimum level

24 | THE ALEF TRUST TRANSPERSONAL PERSPECTIVES | 25 whilst requiring minimal conscious effort. This peak influence of the unconscious on our conscious archetypes are often described as numinous, or notions of the inner, subjective world (including experience is an example of conscious preparation experience encourages the observation of our having spiritual or divine qualities (Hauke, 2014). thoughts, dreams and spirituality), and the outer, that can trigger unconscious processing (Pressman, behaviour and the exploration of the related areas of objective world (including energy, matter and 1977, 1979, 1980a, 1980b). the psyche. Consciously creating space and allowing Pauli recognized that the observer influences science). Perhaps the real, objective, consistent for previously unconscious elements to move into that which is observed, and that the observer is world is the inner one and the subjective, ever- Psychoid Archetypes consciousness offers the potential to develop our changed by their observation (in Main, 2014). This changing, self-created world is the outer one. self-understanding, as well as an understanding of two-way transformation seems to hold weight in the The unconscious includes archetypes—inherited the influence of the collective unconscious in our argument that synchronicity seems more prevalent One’s understanding of the unconscious may be instincts of the psyche which predispose individuals lives. in the lives of those who actively seek it. This implies a determining factor in the view one takes. The to perceive, think, feel and act in certain ways. that the experience of reality is dependent on the fundamental separation of the inner and outer Archetypes are common to all humans and support Synchronicity intentions of the observer (Stapp, 2007). worlds is based on the assumption of duality and individuation—the process of optimizing one’s begs the question of whether synchronicity can A pertinent consideration may be whether evidence psychological state (Frentz, 2011). The etymology Synchronicity involves an image that was serve as a bridge between the two worlds. Adopting of the word “archetype” is revealing: “arche” refers unconscious being experienced directly (as a literal of a synchronicity validates the event to that which is “primal” or “dominant”, and “type” event) or indirectly (as a dream, thought or idea), even if the person experiencing it does refers to “form” (Jacobi 1959, cited in Stevens 2015, and a seemingly objective event reflecting the same not find it meaningful. Consider the example of a woman who has a dream “Synchronicity may be regarded as p 52). The archetypes are psychoid—to use the term image (Jung, 1969, cited in Frentz, 2011). Jung (1960) about her estranged father with whom coined by Jung—in that they consist of and structure defined synchronicity as a “meaningful coincidence” moments of insight into this fluid she has not had contact for years. The both the psyche and matter (Frentz, 2011). These (p. 10) or an “acausal connecting principle” (p. 5), structuring principles, in turn, change according implying that there is not a direct cause that links day after the dream, whilst on a road- interplay and ultimate unity that is the to information from both the psychic and material the two events. Perhaps there are subtle causes or trip, she notices a sign saying, “Eagle’s fabric of the universe.” realms. causes rooted in the unconscious of which we are Nest,” which is also the name of her consequently unaware. father’s house. The archetypes connect the collective unconscious to the individual consciousness, and the psyche The emotion-laden experience of synchronicity Later that day she receives an unexpected message a position of neutral monism, in which mind and connects events in the physical realm. Archetypes is usually accompanied by the activation of an from her father’s brother, whom she has not seen matter are manifestations of a neutral basis and are for years, saying that he is in town and would like become evident as thoughts and images that archetype (Marlo & Kline, 1998), which may serve to not essentially distinct (Silberstein, 2009), allows to see her. She could experience these events as contain emotional states (Oschman & Pressman, fulfil an underlying need (Stevens, 2015), and which for an explanation of synchronicity that is based 2014), so that when an archetype is activated, the may be experienced positively or negatively. Perhaps synchronistic, relating the dream to both the sign on causality. Seemingly distinct events reflect a related emotions are experienced. These emotions the person in need directly triggers the occurrence and the message from her uncle, causing her to reality in which subject and object (or the individual explore the deeper meaning thereof. She may influence our perceptions, and consequently, our of a synchronistic experience. This may be explained and the world) define each other and cannot exist behaviour and experiences (Hauke, 2014). through a process in quantum mechanics in which even recognize a previously unconscious need to separately. the observer (in this case, the person in need) reconnect with her father. Would she have noticed Whilst the archetypes cannot be known directly, causes the event (in this case, the synchronistic the road sign were it not for the dream? Was the If we considered matter as an expression of mind, their images, which are influenced by culture experience) to manifest. This process of actualizing message from her uncle motivated by the same and body as an expression of spirit, and consider and the individual who experiences them, can be the properties of particles through observation is unseen forces that created the dream? Or, were the possibility that these relationships involve a experienced directly within the material realm also known as the collapse of the wave function. these events entirely unrelated? Does the value two-way, dynamic exchange of information, then (Frentz, 2011). The archetypal images make complex Within the natural order of things, there may be a of synchronicity depend solely on the meaning the need for a bridge would be absurd. The theory information from the unconscious realm available special order of things—the subjective process of ascribed to it by those who experience it, or is there of synchronicity then becomes the exploration of to consciousness. The activated archetype may connecting two seemingly unrelated events in order an objective valuation simply by its occurrence? the workings of a global system that transcends illuminate the connection and ultimate unity of to add meaning to life. This would reveal valuable, Storm’s (1999) argument that synchronicity finds such distinction (Peat, n.d.). Synchronicity may the psyche, or inner state, and the material realm, but previously unrecognized insights, to the psyche, validity in those for whom it is meaningful seems be regarded as moments of insight into this fluid or outer reality. The influence of the archetypes including needs, desires, and fears. well-founded. interplay and ultimate unity that is the fabric of the structures all spiritual forms of religion, art and universe. It may be argued that the experience of science, as well as all forms of matter (Card, 2000). This process may explain the unique meaning that synchronicities hold for those experiencing them— synchronicity fulfils our innate need for cosmic Bell’s theorem (Capra, 1999) implies a holistic specialness (Becker, 2014). However, Peat (cited Just as the unconscious influences our conscious something Jung recognized when considering the model of the universe in which everything, known experience and the material realm, so our level value of events that do not necessarily have a causal in Frentz, 2011) argues that the experience of and unknown, is indivisible. The external, material of consciousness affects the unconscious. Pauli connection, but that are connected through the synchronicity offers insight into the implicate world of science and rationality would then be one recognized the importance of understanding meaning they hold for those experiencing them order—a deeper level of reality in which everything and the same as the internal, imaginal world of the psyche of the observer as much as that (Main, 2014). An example may be a man who, after is connected and from which our everyday reality intuition and the psyche. From this perspective, it which is observed (Stevens, 2015). Wheeler (1981) much deliberation, decides to buy an engagement unfolds. Peat explains that information gives form would seem that synchronicities are not unusual or to energy in order to create matter. This model acknowledges the observer-participatory nature ring. Just a few minutes after his decision, he special events that signify something outside of the invites the notion that the archetypes structure of the universe, in which consciousness may affect receives an e-mail notification that a jewellery store experience, but rather represent opportunities for both matter and psyche. Ko (2011) expands this that has the perfect ring is having a sale. While his consciousness to create the material realm. awakening into the profound holism of the universe. model to include the life force movement that decision to buy a ring and the jewellery sale do not Likewise, it could be speculated that matter connects, and ultimately unifies, the mind and seem causally connected, the man may interpret Morphic Field Theory nature—a central concept in divination systems, transfers information to the unconscious in order these events as confirmation that he has made to evolve the archetypes. Peat (n.d.) describes the such as the I Ching. Being aware of the potential the right decision. Indeed, encounters with the Sheldrake’s (2014) theory of morphic fields resonates

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strongly with the theory of Jung’s archetypes. These we may resonate with others of similar resonance, resulting in a harmonious interaction. This echoes a form of energy and information, and reflects the higher level organizational patterns that determine tuning into their lived experiences and psyche, the Zen practice of resonating with one’s reality unconscious forms with which it resonates. An the quantum potential of “reality” (Sheldrake, 2014) forming a collective unconscious (Sheldrake, 2013). in order to experience harmony (Austin, 1998). example is the traditional way in which Chinese may be considered a field of propensity and the The establishment of just such a morphic field, or While other possible explanations may exist, the medicinal herbs are cultivated: the area in which structuring influence of the psyche and the material family constellation (Meyburgh, 2005), may explain widespread applicability of morphic field theory they are grown is carefully chosen, as the energy realm. Whilst archetypes are limited to the human intrinsic memories and patterns of behaviour that makes it a suitable basis for further exploration of of the site fundamentally affects the structure and experience, morphic fields apply to the entire are perpetuated through generations. This is an the relationship between the unconscious and the medicinal properties of the herb. Herbs grown in physical realm. These information fields of various example of how information may be held in the material realm, and suggests that further research is another area or under contrived conditions will levels exist within each other, and their influence unconscious, whilst the effects are evident and due. contain different information, which will impact can be top-down or bottom-up. An example may impact the material realm. This may also provide an their effectiveness. be the morphic field of a gene influencing the explanation of the Hindu belief of karma (Sheldrake, The Quantum Hologram Theory entire organism through genetic expression, and 2014), which is a trace of memory that is stored in With this holistic understanding, it is possible to that of the entire organism, in turn, influencing the unconscious as an impulse and which holds the Bohm’s theory of holomovement places primary experience a fundamental shift in our perception, the gene through epigenetics, the study of “how potential to influence one’s actions (Coward, 2003). importance on the implicate order, the realm of and conception, of reality. While the theory of a external forces, such as one’s environment and life Since nature is all-encompassing, it follows that potentiality in which everything is enfolded. Events quantum hologram may not reflect Pauli’s hope for experiences, trigger on-off mechanisms on the nature creates and embodies its own structure and unfold and are actualized into the explicate order a neutral terminology that addresses both physics genetic switchboard” (Psychology Today, para. 1). habits which evolve (Stapp, 2009), supporting the (the reality that we can experience directly) and and the archetypes, it may reflect Jung’s idea of theory of morphic fields. enfold back into the implicate order (Frentz, 2011). “Unus Mundus,” a transcendent unity, as well as The theory of morphic fields remains controversial This supports the idea of a fundamental unity of the Pauli’s belief that this unity could be rooted in (Shermer, 2005) and there is much disagreement While the theory of morphic resonance is not unconscious and consciousness, the psyche and science through quantum physics (Oppenheimer, about the research findings that may support it substantially supported by scientific data, it is yet the material realm. This holistic, complete order of n.d.). (Blackmore, 2009). According to Sheldrake, one of to be disproved and provides an insightful model all things may be reflected, as a hologram, in the the reasons for this is that the beliefs of the observer for considering the dynamics of the unconscious, essence of space and time, and permeates all that Conclusion affect the outcomes of the experiment (Shermer, conscious experience and the material realm. arises. 2005). An exploration of the unconscious and the Potential therapeutic benefits may include While many of the theories addressed in this essay material realm would, however, be incomplete identifying and understanding patterns of thinking Mitchell and Staretz (2011) consider the quantum are scantly supported by experimental data, their without considering the possible explanation that and behaviour, which could then be changed. By hologram as a system of storing and retrieving value in contributing to a coherent model that morphic field theory offers for the existence of increasing one’s awareness of the fundamental information that is based on quantum phenomena deepens our understanding of the unconscious, collective memory (Sheldrake, 1997). dynamics of such influences, the unconscious that affect both the macro and micro levels of conscious experience, and the material realm information that sustains existence. Quantum emissions from an organism, deserves acknowledgement. Limiting the realm the field may be altered. This for example, would contain information about the of scientific exploration to that which finds validity could explain information organism as a whole. There is increasing evidence in a laboratory would neglect the fundamental that is carried from one that every physical entity resonates with a unique influences of context, relativity and the dynamic generation to the next without holographic image that contains holographic between the researcher and that which is conscious transference, memory, much like an individual may be considered researched. Just as Pauli experienced, science itself but with significant effects, resonant with certain archetypes (Mitchell & Staretz, remains a barrier to further exploration of these including certain propensities, 2011). theories and would do well to consider quantitative, psychological disorders and as well as qualitative data and to expand its range physical diseases. The quantum hologram is non-local and it is of interpretive lenses to include intuition alongside possible to resonate with another entity’s quantum intellect (in Oppenheimer, n.d.). Morphic fields could hologram, which would support the experience of also explain our level of synchronicity, as well as certain psi phenomena, The implications of understanding consciousness engagement with an like psychic healing (Mitchell & Staretz, 2011), as it relates to the material realm and the activity or person. Common healing prayer (Dossey, 1993), and telepathy unconscious necessarily affects every aspect of our expressions such as “not (Sheldrake, 2017). This would provide insights into lives, including wellness practices and medication being able to get into a the nature of reality and the consciousness that options, the organization of our homes, our work book” or “being tuned into experiences it. The theory of a quantum hologram environments and relationships. The practice of another person” may reflect regards information, energy, and matter as equally yoga may be regarded as a physical, mental and an intuitive understanding of fundamental, and as nature’s information storage energetic practice, affecting both the conscious and resonance. Morphic resonance and transference system. The very idea of the unconscious realms. The organization of one’s home could provide an explanation quantum hologram resonates with the idea of the may deeply influence one’s psyche and energy for certain dynamics in my collective unconscious (Mitchell & Staretz, 2011) and levels, since the house, furniture and space are therapy practice, including the workings of the archetypes. expressions of energy and information that resonate working with a child with with unconscious forms. Furthermore, Whyte (1962) challenging behaviour: at first, Not only does this shift the emphasis in our search believes that the unconscious is a source of spiritual Sheldrake explains that we are most similar to there may be resistance to therapeutic intervention, for meaning in life away from the material realm knowledge and inspiration. previous versions of ourselves, and therefore but through setting clear intentions and being when considering the influences and meaning of resonate strongly with our past selves, perpetuating fully present during the therapy session, I am able energy and information, but this concept alters the The unconscious, consciousness and the material this resonant “essence” of self. On a collective level, to engage with the child and resonate with them, way in which matter may be perceived. It is indeed realm may be viewed as a spectrum. Peat (1987)

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suggests that matter is the material realization of Jung, C. G. 1969. Synchronicity: An acausal connecting Psychology Today, “What is epigenetics?”. Retrieved from Research Show? Scientific American, 1 November. the archetypes. Card (2000) reiterates this by stating principle. Vol. 8 of Collected Works. Trans. R. F. C. https://www.psychologytoday.com/us/basics/epige- [online] Retrieved from: https://www.scientificameri- that mind and matter are complementary aspects Hull. Princeton, NJ: Princeton University Press. netics can.com/article/ruperts-resonance/ of a holistic, unified reality. Therefore, Oschman and Pressman’s (2014) call for a multidisciplinary Ko, Y.W. 2011. Jung on synchronicity and Yijing: A critical Sheldrake, R. 1997. Part I: Mind, Memory, and Archetype: Silberstein, M. 2009. Essay Review: Why Neutral Monism is approach to advancing our understanding of approach. UK: Cambridge Scholars Publishing. Morphic Resonance and the Collective Unconscious. Superior to Panpsychism. Mind and Matter, 7(2), pp. Psychological Perspectives. [online] Retrieved from: both consciousness and of the unconscious Main, R. 2014. The Cultural Significance of Synchronicity 239-248. http://www.sheldrake.org/research/morphic-re- is well-founded. Indeed, an understanding of for Jung and Pauli. Journal of Analytical Psychology, - sonance/abstract-mind-memory-and-archety- Stapp, H.P. 2007. The mindful universe: Quantum me consciousness without consideration for the 59, pp 174-180. Heidelberg, pe-morphic-resonance-and-the-collective-uncons- chanics and the participating observer. relationship between the unconscious and Germany: Springer-Verlag. Marlo, H. and Kline, J. 1998. Synchronicity and psychothe- cious-part-i the material realm would be superficial and rapy: Unconscious communication in the therapeu- unsatisfactory. Sheldrake, R. 2013. Rupert Sheldrake—Morphic Resonance. Stapp, H.P. 2009. Quantum Reality and Mind. Journal of tic relationship. Psychotherapy, 35(1), 13-22. In IGEEM Keynote September 2013. [online] Retrie- Cosmology, 3, pp. 570-579. ved from: https://www.youtube.com/watch?v=Mt- Meyburgh, T. 2005. Systems Constellations Association of Stevens, A. 2015. Archetype revisited: An updated natural gLklXZo3U References South Africa: About. [online] Retrieved from: https:// history of the self. Kindle Edition. familyconstellations.co.za/introduction/ Sheldrake, R. 2014. Interview. In Science Beyond the Storm, L. 1999. Synchronicity, Causality, and Acausality. The Austin, J.H. 1998. Zen and the brain: Toward an unders- Mitchell, E.D. and Staretz, R. 2011. The Quantum Hologram Superstitions of Materialism—Deepak Chopra. The Journal of Parapsychology, 63(3), pp 247-269. tanding of meditation and consciousness. Cam- and the Nature of Consciousness. Journal of Cosmo- Chopra Well. [online] Retrieved from: https://www. Wheeler, J.A. 1981. Beyond the Black Hole, In Some stran- bridge, MA: Massachusetts Institute of Technology logy, 14. [online] Retrieved from: http://journalofcos- youtube.com/watch?v=l1CcOQnG0uM&index=17&lis- geness in the proportion, Woolf, H. (Ed.). Reading, Press. mology.com/Consciousness149.html t=PLdaly64-_3OlkQfA0hbEn0wACrmiGArQ0 PA: Addison-Wesley Publishing Co. Becker, E. 2014. The denial of death. Souvenir Press. Kindle Oppenheimer, J.R. n.d. Wolfgang Pauli—From Intellect to Sheldrake, R. 2017. Morphic Resonance and Morphic Whyte, L. L. 1962. The unconscious before Freud. London, Edition. Intuition. [online] Retrieved from: http://www.toward- Fields—An Introduction. [online] Retrieved from: England: Tavistock Publications. soneworld.eu/toowPauliIntro.php http://www.sheldrake.org/research/morphic-resonan- Blackmore, S. 2009. An Idea with Resonance. The Guar- Woody, J. M. and Phillips, J. 1995. Freud’s “Project for a ce/introduction dian, 4 February. [online] Retrieved from: https:// Oschman, J. L. and Pressman, M.D., 2014. An Anatomical, Scientific Psychology” After 100 Years: The www.theguardian.com/commentisfree/2009/feb/04/ Biochemical, Biophysical and Quantum Basis for Shermer, M. 2005. Rupert’s Resonance: The Theory of Unconscious Mind in an Era of Cognitive morphic-paranormal-science-sheldrake the Unconscious Mind. International Journal of “Morphic Resonance” Posits that People Have a Sen- Neuroscience. Philosophy, Psychiatry, and Transpersonal Studies, 33(1), pp 77-96. Capra, F. 1999. The Tao of physics: An exploration of the se of When They’re Being Stared At. What Does The Psychology, 2(2), pp 123-134. parallels between modern physics and Eastern Peat, F. D. n.d. Synchronicity: The Speculum of Inscape mysticism. Boston, MA: Shambhala. and Landscape. [online]. Retrieved from: http://www. fdavidpeat.com/bibliography/essays/synch.htm Card, C.R. 2000. The Emergence of Archetypes in Pre- sent-Day Science and Their Significance for a Peat, F. D. 1987. Synchronicity: The bridge between mat- Chantal le Roux has a background in transpersonal psychology, special Contemporary Philosophy of Nature. In Goertzel, B., ter and mind. New York, NY: Bantam. Coombs, A. and Germine, M. (Eds.), Mind in time. needs education, and holistic healing. As a South African who lived in China Peat, F. D. 2017. Active Information, Meaning and Form. Creskill, NJ: Hampton Press. [online] Retrieved from: http://www.fdavidpeat.com/ for many years, she has a deep respect for diverse cultures and values both bibliography/essays/fzmean.htm traditional and contemporary healing modalities. She is a qualified Vinyasa Coward, H. 2003. Hindu Views of Nature and the Environ- ment. In Nature across cultures: Views of nature Pressman, M. D. 1977. Mind Over Figures. Skating Magazi- yoga instructor and certified Applied Kinesiologist, and is passionate about and the environment in non-Western cultures. ne, 54(3). transformation through integral practice. She works with clients to create Selin, H. (Ed.). Springer-Science and Business Media, B.V. Kindle Edition. Pressman, M. D. 1979. Psychological Techniques for the an individualized programme that addresses the emotional, mental, physical Advancement of Sports Potential. In Klavora, P. and spiritual dimensions through her therapy practice, which she runs Dossey, L. 1993. Healing words—The power of prayer and and Daniel, J. (Eds.), Coach, athlete, and the sport psychologist online and from home in Cape Town. the practice of medicine. San Francisco, CA: Harper. , pp. 133-143. Toronto, Canada: University of Toronto. Frentz, T. 2011. Creative Metaphors, Synchronicity, and Quantum Physics. Philosophy and Rhetoric, 44(2), Pressman, M. D. 1980a. Psychological Techniques for the pp 101-128. Advancement of Sports Potential. In Suinn, R.W. (Ed.), , pp. Hauke, C. 2014. Visible mind: Movies, modernity and the Psychology in sports: Methods and applications unconscious. East Sussex, England: Routledge. 291-296. Minneapolis, MN: Burgess. Jacobi, J. 1959. Complex, archetype, symbol. London, Pressman, M. D. 1980b. Psychodynamic Experience in an England: Routledge and Kegan Paul. Olympic Skating Camp. In Straub, W.F. (Ed.), Sports , pp. Jung, C. G. 1960. Synchronicity: An acausal connecting psychology: An Analysis of Athlete Behavior principle. New York, NY: Bollingen. 373-380. Ithaca, NY: Movement.

30 | THE ALEF TRUST TRANSPERSONAL PERSPECTIVES | 31 Open Awareness The Game Changer By Jevon Dangeli, MSc Transpersonal Psychology

n this essay I will introduce the skill and practice of open awareness, outlining the establishing more resourceful perceptions and responses. In one sense, their problems arose phenomenology that is associated with this distinct state and mode of perception. I will describe because of tunnel awareness and remained problems largely because of this limited frame of I how it can be used to counteract the serious issues that are associated with its counterpart, reference. tunnel awareness, which is always present in the trigger events that lead to stress, anxiety, Through learning how to open the aperture of their awareness and to integrate this broader performance issues and burnout. The work will also address how open awareness skills can help perspective, these individuals have (to varying degrees) been able to shift their perception of to resolve the escalating problems that are associated with excessive use of mobile digital media themselves in relation to the challenging situation or symptom. This was brought about through devices, resulting in a generation of digital zombies. the establishment of a more expanded sense of self from where the issue could be seen and A majority of my clients (in coaching and therapy) have suffered from the symptoms of stress, approached from a more holistic perspective. The experimental process that I used in these anxiety and burnout. In listening to how these clients have described their personal issues I sessions (which has become the open awareness technique) included guiding the client to embody consistently detected a particular pattern that was almost always present. After a careful and long- their broader perspective, and from that expanded as well as interconnected sense of self, address term assessment, investigating cases since 2004, I established that this pattern played a crucial the situation or symptom more mindfully and resourcefully. At very least, these individuals have role in how these individuals were being negatively affected. The discovery was that at the onset experienced a positive and sustainable change. Healing and transformation have been frequent of this pattern, its very trigger, involved a particular mode of perception in which these individuals outcomes. had become completely focused with their attention on something unpleasant in the situation or Over the past several years, clients of mine and of other open awareness facilitators have reported on a predominant symptom. This focus was always narrowly fixated, thus these individuals were that open awareness not only enables them to deal with stressful situations more resourcefully, usually unaware of what else was possible or achievable in those situations. Even if they were but they are able to establish a calm and mindful state with relative ease, as well as sleep better, aware of other possibilities, their locked-in ways of approaching the situation prevented them from

32 | THE ALEF TRUST TRANSPERSONAL PERSPECTIVES | 33 Open Awareness—The Game Changer - continued concentrate for longer, overcome mental blocks and improve performance. Additionally, through and reactions. Those who have integrated open awareness through practising it regularly have told the media and the medium have merged, and the result is, to some extent, that we have become me that they feel a deep sense of connection with other individuals. Some speak of an enhanced the victims of attention slavery, giving rise to a generation of digital zombies (Spitzer, 2016). connection with nature and the spiritual realm, while others refer more to a sense of oneness in A digital zombie can be described as a person using digital technology to a point that they become which there is no real separation between self and other (or between subject and object). With this fixated in an artificial reality. Psychiatrist and neuroscientist Manfred Spitzer (2016) argues that comes inner peace and meaning in life. digital zombies have difficulty looking people in the eye or carrying on healthy conversations. They The History of Open Awareness are less aware of life happening around them (classic tunnel awareness), and they have limited social skills in the real world. Furthermore, they are prone to an early onset dementia, known as Open awareness is a particular mode of perception in which individuals are attentive to both digital dementia (Spitzer, 2016). Generational research has shown that the more time we spend their own thoughts and feelings as well as those of others, including the context that connects looking at screens, the more likely we are to experience psychological distress and depression them. It is a type of attention that is close to being simultaneously inward and outward focused, (Twenge, 2017). Excessive use of mobile digital devices (including smartphones) can potentially thereby making one more conscious of the interrelatedness of phenomena. The earliest tracings hard-wire tunnel awareness in children and adults, with detrimental consequences regarding of open awareness appear to stem from Buddhist origins (Gunaratana, 1996) and it was possibly health, learning and attention disorders, performance issues, relationship conflicts and social first introduced in the West through the teachings of George Ivanovich Gurdjieff in the early 1900s problems (Spitzer, 2016, Twenge, 2017). Tunnel awareness may be an underlying cause of the sense (Ouspensky, 1971). These days, aspects of open awareness have been integrated into some of of separateness between individuals, religions, ethnic groups, etc. It narrows our perceptions and the techniques of Neuro Linguistic Programming (NLP) (Bandler & Grinder, 1976; Overdurf, 2013) capacity to think, feel and behave holistically. and other psychological interventions, although it has received only nominal attention from the scientific community (E.G., Farb, et al. 2007, Hanson, 2011). With our attention locked in by the gadgets (predominantly smart phones) that we have become accustomed to use in order to operate in this world, we may find ourselves unable or less able to Opening the Aperture of Awareness release our attention, when appropriate, in order to interact with each other and our environment in an ethical and effective manner. The result on individuals may be a rise in specific social and Open awareness involves the intentional observation of one’s thoughts, feelings, and sensory relational problems, as well as elevated stress levels, which, if unresolved can lead to burnout perceptions in the present through opening the aperture of one’s awareness. This type of opening (Brühlmann, 2011; Cartwright & Cooper, 1996). This phenomenon may in turn further convince is facilitated by means of expanding one’s mode of perception to include the aspects of each unfolding experience that usually occur in or beyond the outskirts of conscious awareness and which are therefore usually unconscious or disregarded. In addition to identifying the subtleties of one’s internal experience, open awareness includes becoming receptive to the energetic and relational links between oneself and others and the environment. Depending on the individual and their reason for practising open awareness, the experience of self fluctuates and is therefore not an ultimate state, but rather one in which the individual experiences a felt sense of expansiveness and interconnection resulting from dis-identification from their limited self-concept. Open awareness is more than a technique, it is a natural mode of being, one that we, as humans, find ourselves in when we are completely free of burdens on every level—physical, mental, emotional and spiritual (Finlay 2013). Escaping the Trap of Tunnel Awareness

Research done by Olpin and Hesson (2015) suggests that stress is proliferating, with more people being negatively affected by it today than ever before. This points to the probability that we, as a society in general, are far from being free of burdens, which in turn may underlie why open awareness has become a largely forgotten trait or ability. Indeed, in an attempt to deal with the new or intensified types of challenges that the predominantly high-tech and fast-paced lifestyles of today demand, we are, to a certain degree, being forced from open awareness into tunnel awareness in order to fulfil many of our functions in both the workforce and in our social life. A potential resulting effect on us as a collective may be that we have become tuned out of what was, in past times, a more common state for us, in exchange for being tuned in to the devices that many believe make life convenient in this era. Society has never before had the technological means to capture and narrow our attention as it does today. With our online digital devices readily on hand,

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one to retreat into a virtual world and to favour interacting with virtual “friends” for the sake of separate from oneself. This reduces distress, enhances intuition, and promotes a sense of convenience, quick fixes, and immediate gratification (Twenge, 2017). This hypothesis suggests interconnection. OA can be easily learned and applied in all contexts. Jumi practice is recommend that as an increasing amount of the world’s human population becomes more tuned into a for embodying OA. virtual reality, our ability to tune back out into the rest of reality may become jeopardised. In a —Visit the Open Awareness Website: http://authentic-self-empowerment.com/oa/ mode of tunnel awareness, one may be less able to think creatively and deal with life’s stressors —Visit the Jumi website: http://jumi.live resourcefully (Farb, et al. 2007; Finlay 2013; Hanson, 2011; Overdurf, 2013; Rossi, 1993; Ouspensky, 1971). On the other hand, if one is able to counteract such a narrowing of awareness, through References applying a means to reopen one’s mode of perception, then the person may find that he or she is Bandler, R. and Grinder, J. (1976). The structure of magic, Vol. 1. Palo Alto, CA: Science and Behaviour Books. better equipped to navigate the multi-dimensional challenges of life beyond the flat screens of our Brown, K. W., & Ryan, R. M. (2003). The benefits of being present: Mindfulness and its role in psychological well-being. electronic devices. Journal of Personality and Social Psychology, 84, 822–848. Brühlmann, T. (2011). Open Forum at The World Economic Forum in Davos, Switzerland. Retrieved April 4, 2013, from the Open Awareness to the Rescue World Wide Web: http://www.youtube.com/watch? v=77Fy7kKHAfA Cartwright, S. and Cooper, C.L. (1996). Coping in occupational settings, in Zeidner, M. and Endler, N.S. (Eds.), Handbook of Open awareness has been found to counteract stress, anxiety, and a sense of separateness by coping, New York, NY: Wiley. activating a calm and resourceful state that is accompanied by a sense of interconnectedness Cohen-Katz, J., Wiley, S., Capuano, T., Baker, D., & Shapiro, S. (2005). The effects of mindfulness-based stress reduction on (Yates, 2015, Dangeli, 2015, Hanson, 2011). Through using and teaching open awareness techniques nurse stress and burnout. Holistic Nursing Practice, 18(6), 303–308. since 2004, as well as studying the phenomenology of open awareness in my 2015 MSc research, Dangeli, J. (2015). Exploring the phenomenon of peripheral awareness and its effects on stress and burnout. MSc I have found that shifting out of tunnel awareness into open awareness can be achieved with Research Dissertation. Retrieved from http://authentic-self-empowerment.com/wp-content/uploads/2015/10/ relative ease by children and Open_Awareness-Dissertation_Jevon_Dangeli.pdf adults of at least moderate Farb, N.A.S., Segal, Z.V., Mayberg, H., Bean, J., McKeon, D., Fatima, Z., and Anderson, A.K. (2007). Attending to the present: physical and psychological health. Mindfulness meditation reveals distinct neural modes of self-reflection. SCAN, 2, 313-322. “Open awareness has been found to counteract By introducing open awareness Gunaratana, B. H. (1996). Mindfulness in Plain English: Revised and Expanded Edition, Wisdom Publications. Retrieved stress, anxiety, and a sense of separateness by skills in learning environments October 2014, from http://www.vipassana.com/meditation/mindfulness_in_plain_english_15.php and in the work place, the harmful Hanson, R. (2011). Buddha’s Brain, Lighting up the Neural Circuits of Happiness, Love, and Wisdom. Retrieved June, 27 activating a calm and resourceful state that is 2013, from http://www.rickhanson.net/wp-content/files/SlidesEsalenBBSept2011.pdf effects of tunnel awareness accompanied by a sense of interconnectedness. Oplen, M. and Hesson, M. (2015). Stress management for life: A research-based experiential approach, 4th edition. ” can be prevented, and mindful Cengage Learning. resourcefulness can be promoted. Ouspensky, P. D. (1971). The fourth way (New edition). Evansville, IN: Vintage. Overdurf, J. (personal communication, June 20, 2013) http://www.johnoverdurf.com Spitzer, M. (2016). Digital dementia in the age of new media. Retrieved from https://www.youtube.com/watch?v=VBo- Embodying Open Awareness pndZ4uhI In order for open awareness to be reliably available and effective in stressful situations, it needs to Twenge, J. (2017). Have Smartphones Destroyed a Generation? Retrieved from https://www.theatlantic.com/magazine/ archive/2017/09/has-the-smartphone-destroyed-a-generation/534198/?utm_source=twb become embodied through regular practice. There are a variety of practices available today, many Write, S. (2005). Burnout–A spiritual crisis. The Nursing Standard. vol. 19, no. 6 of which can be learned in a short amount of time. I’ve been practising judo since the age of five. Yates, J. (2015). The mind illuminated. Tucson, AZ: Dharma Treasure Press. During the 1990s, I began combining basic judo movements with yoga and qigong. Eventually a distinct practice that I refer to as jumi (judo mind) was established. The core objective of jumi is to develop and embody open awareness. While jumi serves as a mind-body practice by itself, it can Jevon Dängeli is a constant gardener in the field of consciousness studies. He is a certified also be used to compliment other integral practices. There are jumi sequences suitable from young NLP trainer, transpersonal coach and hypnotherapist, who has provided training in these areas to old, at any level of fitness and psycho-spiritual development. These days I readily recommend since 2004. He has written seven training manuals and recorded over 30 audio-programmes, jumi practice to my clients, and they consistently report positive results. as well as a comprehensive video series where he teaches a vast range of empowering and transformative methods. Jevon gained his MSc in Professional Development (Consciousness, Conclusion Spirituality and Transpersonal Psychology) from Alef Trust. His dissertation research focused on the value of mindfulness-based practice for people experiencing chronic stress Open awareness (OA) is a mindful mode of perception accompanied by a calm, receptive, and and burnout. Jevon is a co-founder of the International Association of Coaches, Therapists resourceful state. OA cultivates metacognitive introspective awareness—in which the mind can and Mentors (IACTM), which includes a Foundation that aims to provide humanitarian aid observe its own state and activities–an awareness of the mind itself. OA enhances extrospective volunteers with free educational resources and support. He is the developer of the ‘Authentic awareness—sensory perceptions and somatic experience. OA reframes one’s current experience Self-Empowerment (ASE)’ approach that combines the holistic aspects of NLP with mindfulness and transpersonal of self, placing phenomena within one’s awareness as opposed to these being experienced psychology. For more information see: Authentic Self-Empowerment.

36 | THE ALEF TRUST TRANSPERSONAL PERSPECTIVES | 37 Transpersonal Psychotherapy and Counselling Rooted in Traditions By Julie De Vitto

ithin this essay, I argue for the and described as ethnocentric and cognicentric added value of transpersonal (Harner, 1980). psychotherapies that are rooted in W Research on shamanism conducted by the late spiritual traditions, and I also consider the importance of psychotherapy and counselling for anthropologist, Michael Harner, suggests that individuals engaging in contemporary spiritual those who experience mystical or transpersonal practices outside of spiritual traditions. I draw states—states going beyond the mere personal— on examples of transpersonal therapies that are are sometimes stigmatised with psychosis because based on practices found especially within Eastern of an ethnocentric bias which determines our spiritual traditions, which I propose support a judgement of what is normal or pathological. balanced approach to whole person development. This often results in mainstream psychotherapy I base my understanding on the premise that ignoring the spiritual dimensions, instead focusing transpersonal psychotherapy aligns with the beliefs predominantly on the ego-based struggles faced of mystical and spiritual traditions, and consists by individuals in our contemporary society. of the common goal of moving towards wholeness These personal levels of self should not be or a higher Self. I discuss how transpersonal ignored. However, transpersonal psychotherapy is psychotherapy, which is rooted in spiritual valuable as it can embrace the personal while also traditions, may provide a framework for those acknowledging and integrating the transpersonal who face spiritual or transpersonal experiences aspects. “The personal and the transpersonal outside of a particular tradition, and how this dimensions are distinct but not separate. Both are approach may avoid the limitations found within natural to human unfoldment,” assert Firman & the traditional model of psychotherapy. Vargiu (1996, p. 119).

Transpersonal psychotherapy is based on the In comparison to the mainstream approach paradigm of transpersonal psychology, which has of psychotherapy or counselling, development progressed from the earlier cognitive-behavioural within spiritual or mystical traditions places more and humanistic approaches, and which is often emphasis on the transpersonal, beyond-ego part referred to as a “fourth force” in psychology of being. John Welwood (2014) a psychologist who (Leuger & Sheikh, 1989). The transpersonal integrates psychological and spiritual concepts, paradigm emphasizes the study of transformation argues that an overemphasis on the development in addition to acknowledging the beyond ego, of the personal or transpersonal levels of self can transcendent and spiritual domains of human result in an imbalance within the person. He experience. It is argued that these dimensions suggests there are three key areas of development are often ignored by mainstream psychotherapy, which include the suprapersonal, the personal, and which tends to focus on the personal and goal the interpersonal. driven dimension of being (Firman & Vargiu, The suprapersonal is understood as the beyond 1996). Our understanding of the personal or “ego” ego spiritual dimension of one’s being. Welwood level of self is based on scientistim, which assumes (2014) discusses the concept of spiritual bypassing, that knowledge gained through natural science where some individuals who seek out spirituality is the only valid knowledge that is available. and spiritual practices may overly focus on This scientistic paradigm has been criticised

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suprapersonal development as a way of avoiding or other levels, as well. danger of becoming attached to the experiences be particularly problematic when only a particular denying their personal and interpersonal struggles. of the superconscious which may result in ego aspect of a spiritual practice is being applied. This may lead to an imbalance within the person. It has been my own experience that spending inflation, or if the “I” is not strongly developed, “Living in the world often brings up unresolved time in retreats and engaging in spiritual there may be a loss of the ego or “I” which results One example of this imbalance can be found psychological issues that spiritual practice is not practices provides space in which to question in difficulties. Assagioli, therefore, offered that within the secular mindfulness movement. designed to address,” writes Welwood, (2014, p. and re-evaluate our personal and interpersonal through the process of psychosynthesis (which Vishvapani (2012) identifies this issue and argues 215). relationships, and therefore such experiences integrates the spiritual component of experience), that the Insight Meditation Movement (IMM) is a are valuable in giving us perspective on our both the personal and transpersonal self can be stripped-down approach that doesn’t necessarily Spiritual bypassing appears to be a dominant “conditioned mind,” and in shifting our habits, developed successfully to achieve wholeness. To acknowledge the “sangha” or community—nor issue in contemporary society. For example, beliefs, and values. I have found in practice that move towards the Self, we need to experience the the rituals and ethics that come with the Buddhist individuals attending spiritual retreats or engaging the learning within the environment of a spiritual “I” and to know what is not the Self by way of teachings—as a holistic approach to living. He in condensed periods of spiritual practices where retreat can be applied and integrated into daily negation through a fully formed “I”. emphasises how secular mindfulness practices they may hide away from social interaction or life. However, it is my experience that this is focus on stress reduction, which doesn’t necessarily engagements for a period of time is beneficial for more readily done with the continued support of As John Welwood (2014) describes, simply denying mean that individuals are integrating these spiritual and personal development. However, it a teacher, coach, therapist, or counsellor. I think the existence of the ego may be counterproductive. practices into their day-to-day life or using their doesn’t necessarily mean what is learned within this type of support can also be supplied through A desire to escape from personal and interpersonal mindfulness practices for spiritual or transpersonal those particular environments can be integrated a community which recognizes such transpersonal issues may result in an over-striving towards the developments of their being. and applied into day-to-day life. aspects of being. transpersonal, and in a misunderstanding of what it means to move beyond the ego. This is one of I perceive mindfulness practice as only a part Other theories argue that if the personal the paradoxes of spiritual development in which of what would constitute as whole-person self is not strongly developed, overly the striving itself becomes counterproductive, development, which brings into question how we “Living in the world often brings focusing on the transpersonal dimension, and again, this appears to be a more prevalent develop ethics, morals, and values in society if we up unresolved psychological it may result in the personal self not issue with the rise of secular spiritual practices are only applying certain practices outside of their being able to deal with the energies outside of the context of tradition. Within a secular traditions. I think there is value in the freedom issues that spiritual practice is not that come from spiritual practices. This context, there is a risk of the teachings being of forming our own morals and values outside is especially problematic when these misunderstood, diluted, or changed, and this can of the traditions, and I relate strongly to the designed to address.” experiences occur without a framework in which to place them, or without a teacher or therapist who recognises the I have recognised this within my own spiritual transpersonal dimensions. This further reinforces path whereby I have been strongly drawn towards the value of psychotherapy which is rooted in the knowledge and practices held within Eastern spiritual traditions and can acknowledge the traditions such Buddhist philosophy, meditation, personal and transpersonal dimension within a and yoga. In retrospect, I can perceive how, in particular framework and wealth of knowledge the beginning, certain parts of my engagement that has been taken from the spiritual tradition in spiritual practices were brought about as and practices. a rejection of my human experience and the struggles that come with it. Yet, it is largely Italian psychiatrist and transpersonal pioneer, through my spiritual practices such as Buddhist Roberto Assagioli (1888–1974) described different meditation and yoga retreats, which I now levels of being. In addition to the ‘I’ self, he attend on a yearly basis, that I have discovered included the superconscious and transpersonal the importance of finding a balance between Self (in Firman & Gila, 2002). The superconscious the transpersonal, personal, and interpersonal refers to the spiritual or transcendent aspect levels of my being. I don’t perceive these levels of human consciousness. Assagioli suggested of development as separate, but rather as development must not only involve detaching interconnected, and I have experienced the from the “I” and becoming an observer of the development on one level of my being, leading to self, but an individual must also be able to move the necessity of addressing the development on beyond the superconscious. He insisted there is a

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perennial philosophy (Huxley, 1985). This philosophy sees the same metaphysical truth being expressed (2005, p. 2). This approach, developed by Arnold Mindell who formerly called it “dream body work,” through different religions, languages and labels, and enables a secular approach to spiritual practices. collaborates with the exploration of experiences within the body, synchronicities, dreams, and other The perennial philosophy is also linked to the integration of contemporary spiritual practices and altered states of consciousness (Siver, 2005). The idea behind the dream body is that somatic experiences transpersonal therapies in a secular context. and symptoms reveal information that needs to be addressed by an individual (Mindell, 1982). This type of process work supports therapists in looking beyond illness or pathology and views the meaning In addition, transpersonal psychotherapy that is rooted in spiritual traditions is valuable as there is behind each individual’s current situation, behaviours, and thought processes. Within this approach, the often confusion surrounding spiritual awakening or transformations within a Western context, whereby therapist is facilitating awareness within the client, and thus is not acting to solve or change anything. these experiences are often pathologized. Stanislav Grof and the late Christina Grof, who researched non-ordinary states of consciousness, coined the terms “spiritual emergence” and “spiritual emergency.” Process work shows similarities to Vipassana meditation, in which awareness is the crucial element in Spiritual emergence can be defined as a gradual transformation of the psyche, and a spiritual emergency development. Meditation is also a common example in which spiritual practices are being increasingly may be “an intense and dramatic experience that disturbs the integrated into contemporary therapy. The goal of psychotherapy normal stable structure of the mind” (Grof, 2000). Correct is for our unconscious processes to become conscious, which diagnosis and understanding of a spiritual dimension and the aligns with the Buddhist approaches of Vipassana meditation. process of spiritual emergence or awakenings is essential. However, the use of meditation as a tool without correct guidance has been cautioned in some cases because of potential dangers As the researchers Mark Kasprow and Bruce Scotton (1999) when an individual has pre-existing issues with their sense of submit, the outcome of such experiences can be perceived self. For example, the practice of Vipassana meditation, which as either positive or destructive depending on the ego’s brings awareness to the body, may also bring up previous traumas readiness for such experiences, and how meaning is applied (Kasprow and Scotton, 1999). I argue that the rise in meditation to these experiences is essential. Paul Maiteny (2017b) and mindfulness practice is beneficial and a positive movement emphasises the distinction between experience and meaning within contemporary society. However, it is even more beneficial in which the experience itself is not inherently meaningful, to have the correct support and guidance through such practices therefore implying the importance of guidance through such if they are being used beyond the purpose of stress reduction, as experiences in which individuals can apply meaning. With the practice can potentially lead to more intense experiences and the rise of spiritual practices taking place in a secular context, emotions which arise from the unconscious. without a specific guide or framework in which to place these experiences, an individual may not be able to fully understand Other therapies which have integrated spiritual methodologies and integrate their experiences successfully. Therefore, with Western transpersonal therapy include the work of the transpersonal psychotherapy, which applies knowledge from aforementioned Stanislav Grof (2000). Grof’s work focuses on spiritual traditions, can be helpful in understanding and the healing potential of non-ordinary states of consciousness, embodying these experiences, as opposed to rejecting or which he labels as “holotropic” states, meaning “moving in pathologizing them. the direction of wholeness” (Grof, 2000, p. 2). These states can be reached through holotropic breathwork, and may include A commonly reported example of an unexpected spiritual chanting, breathing, drumming, or rhythmic dancing. Holotropic experience is that of kundalini awakening within the body. states allow for information that is not normally accessible in The yoga and tantric traditions describe kundalini as an energy that lies coiled and dormant at the base our normal state of consciousness to be reached. This might include unconscious emotional difficulties, of the spine in the form of a “seed,” and which, when awakened, travels up the sushumna, the main specific images or visions, and interpersonal problems which otherwise lay in our unconscious. energy channel of the body. One reaches spiritual awakening when the energy reaches and is successfully settled in the seventh chakra. It has been documented that kundalini awakening may be problematic Holotropic states like Grof and Grof (1989) devised through their specific breathwork method might and extremely distressing for individuals (Greyson, 1993). Awakened kundalini energy can be so also be accessed through well-known spiritual practices, including yogic breath work, Vipassana overwhelming that it disturbs the balance of one’s physical and mental state, creating difficulty with its meditation, and other methods found within mystical and spiritual traditions. I have taken part in a integration. This is especially the case if the body is not prepared and the energy is not guided correctly form of holotropic breathwork, and during the session, I experienced bodily sensations, the movement of (Sovatsky, 1999). energy within my body, and a deep emotional release. I found the overall experience to be therapeutic, healing, and impactful. This was also because it included working with a partner and it was in a group I argue that a transpersonal approach, which recognises the spiritual dimension while also recognising environment in which I witnessed and shared the healing process with others. However, there was the importance of the physical, human, and egoic aspect of ourselves, is essential. In regards to this, I no formal follow-up to process the experiences, which I believe would be beneficial and should be a have resonated with the work of Process Oriented Therapy, which is not concerned with change, but consideration for transpersonal therapies using such methods for the correct guidance and integration of rather with awareness, and which is rooted in the spiritual tradition of Taoism. “Process work is about the experiences. Again, this relates to the importance of how meaning is applied to the experiences and noticing the signals that point to the river, and unfolding the meaning embedded in them” notes Siver

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can be supported through continued transpersonal therapy or counselling.

To summarise, I have argued how transpersonal psychotherapy and counselling that is rooted in Julie De Vitto has completed the second year of her MSc in Transpersonal Psychology, practices stemming from spiritual traditions can be particularly beneficial for individuals whose belief Consciousness, and Spirituality through Alef Trust. For her final research project, I is systems include that of the transpersonal dimension. In particular, I consider these practices to be researching the experiences of self-healing and transformation within Reiki Practitioners supportive for individuals who have spiritual or transpersonal experiences as they may not be properly through the methodology of intuitive inquiry. She is working towards certification in Transpersonal Coaching and has previously trained as an Authentic-Self-Empowerment acknowledged through mainstream psychotherapy or counselling. Facilitator, Reiki Healer-Teacher and Sound Therapist. She combines these techniques to offer holistic approaches to self-healing that are based on her learning within Transpersonal I have also highlighted the benefits of transpersonal therapy in providing guidance for individuals, Psychology and Coaching. and this can be essential to how people apply meaning to their spiritual awakening experiences. Transpersonal therapy or counselling is argued to be helpful for individuals to integrate the transpersonal into their personal and interpersonal levels of being. I have discussed some methodologies which are rooted within spiritual traditions and which I believe to be beneficial as they account for the subtle body, awareness of somatic symptoms, and because they use altered states of consciousness in which to address the subconscious and transpersonal dimensions in a whole-person approach to development. I believe that further integration of the Eastern methodologies within Western psychotherapy would be beneficial in helping individuals to integrate spiritual experiences and practices into their day-to-day life.

References

Bladen, S. (2017, May 18). Reply to Webinar. Forum 1: Rooted in the traditions? Retrieved from https://education.pdf.net/portal/site/CSTP4019TherapyAll13/page/ea88e721-b3de-4d4d-b750-7d19dfbafa26 Coomaraswamy, R. P. (1996). Psychological Integration and the Religious Outlook. Presented at the 73rd Annual Meeting of The American Orthopsychiatric Association, May 1-4. Boston, MA. Firman, J., & Vargiu, J.G. (1996). Personal and Transpersonal Growth: The Perspective of Psychosynthesis. In Boorstein, S. Transper- sonal psychotherapy. New York, NY: SUNY Press. Firman, J., & Gila A. (2002). Psychosynthesis. A psychology of the spirit. Albany, NY: State University of New York Press. Grant, M., & Hayes, P. (1990). Spiritual Direction and Counselling/Therapy. The Way Supplement 69. Retrieved from http://www. theway.org.uk/back/s069Hayes.pdf Greyson, B. (1993). The physio-kundalini syndrome and mental illness. Journal of Transpersonal Psychology, 25 (1), 43-58 Grof, C., & Grof, S. (Eds.). (1989). Spiritual emergency: When personal transformation becomes a crisis. Los Angeles, CA: Jeremy P. Tarcher.

Grof, S. (2000). Psychology of the future. Albany, NY: State University of New York Press Harner, M. (1980). The way of the shaman. New York, NY: Harper and Row. Huxley, A. (1985) The perennial philosophy. London, England: Triad Grafton. Kasprow, M. C. & Scotton, B.W (1999). A Review of Transpersonal Theory and Its Application to the Practice of Psychotherapy. The Journal of Psychotherapy Practice and Research, 8:12–23 Law, L. (2017, May 7). Re: Transpersonal Psychotherapy and Buddhist Traditions. Forum 1: Rooted in traditions? Retrieved from https://education.pdf.net/portal/site/CSTP4019TherapyAll13/page/ea88e721-b3de-4d4d-b750-7d19dfbafa26 Leuger, L., & Sheikh, A. (1989). The four forces of psychotherapy, In A. Sheikh & S. Sheikh’s Eastern and western approaches to healing: Ancient wisdom & modern knowledge. Hoboken, NJ: John Wiley. Maiteny, P. (2017a, May 19). Re: Transpersonal Psychotherapy and Buddhist Traditions. Forum 1: Rooted in traditions? Retrieved from https://education.pdf.net/portal/site/CSTP4019TherapyAll13/page/ea88e721-b3de-4d4d-b750-7d19dfbafa26 Maiteny, P. (2017b, May 19) Re: Reply to Webinar. Forum 1: Rooted in traditions? Retrieved from https://education.pdf.net/portal/ site/CSTP4019TherapyAll13/page/ea88e721-b3de-4d4d-b750-7d19dfbafa26 Mindell, A. (1982). Dreambody: The body’s role in revealing the self. Santa Monica, CA: Sigo Press. Siver, S. (2005). A Brief Introduction to Process Work Theory. Accessed from http://stanfordsiver.net/wp-content/themes/twen- tyten/pdf/PWTheory.pdf on June 12th, 2017. Vishvapani, (2012, October 19). Secular Mindfulness and Buddhism (2) A Wider View of Mindfulness. Retrieved from http://www. wiseattention.org/blog/2012/10/19/secular-mindfulness-buddhism-2-a-wider-view-of-mindfulness/ Welwood, J. (2014). Toward a psychology of awakening: Buddhism, psychotherapy, and the path of personal and spiritual transfor- mation. Boulder, CO: Shambhala. Kindle Edition. 44 | THE ALEF TRUST TRANSPERSONAL PERSPECTIVES | 45 The first hospitals for curing mental Statistical Manual of Mental Disorders, Towards a illness were established in India during there was not a single clinically validated the 3rd century BCE (Koenig, 2009), biomarker for any psychiatric disorder, Transpersonal Psychiatry where the earliest known texts on and that the genome wide association mental disorders, the Charaka Samhita, studies (GWAS) methodology have failed Modern psychiatry is in a state of crisis. by Nir Tadmor were compiled between the 1st century to provide any major insight into the 450 million people around the globe BCE and the 2nd century CE (Scull, genomic bases of psychiatric disorders are affected by mental illness (1 in 10 2013). Already in the 4th century (Rose, 2016). Some of Rose’s (2016) adults). Looking at Europe and the U.S, BCE, Hippocrates saw physiological conclusions are that we should go back over 40% of the total burden of disability abnormalities as a possible root of mental to view mental disorders as a “disorder of is related to mental illness, and over 10 disorders (Elkes & Thorpe, 1967) and a whole person” (p. 97) (and not just the million Prozac prescriptions were issued thus can be seen as the father of biological brain), while taking notice of the patient’s in the first 5 years after its introduction psychiatry. Today, although we know that social and environmental setting; that we into the pharmaceutical market (Powell, neurobiological factors are playing a key should remember that the patient is not 2007). In 2013 and in England alone, role in modulating mood and behavior, we “merely a sum of parts that can be isolated over 53 million prescriptions were issued can also see that a psychopharmacological, and experimented on in the purified space for antidepressants, a 6% increase on the electroconvulsive, or any other physical of the laboratory” and then extrapolated previous year and a 92% increase since intervention are far from being enough to the whole; that there is a clear 2003 (Rose, 2016). The World Health to support a person who is going through correlation between diagnoses of mental Organization (WHO) estimates that a mental crisis. The term “psychiatry” disorder and “a whole range of undesirable each year approximately 800,000 people literally means the “medical treatment social conditions” (p. 98); and that maybe commit suicide, which represents a global of the soul” (from ancient Greek psykhē the most revolutionary development mortality rate of one death every 40 “soul”; -iatry “medical treatment”) and it will come from “the recognition that seconds, and it is predicted that by 2020 seems that many of the conflicts that arise the voices of those who are the subjects the rate of death will increase to one every these days in psychiatric practice can be of psychiatry must have a crucial role in 20 seconds (WHO, 2014). traced back to the very notion that the shaping the ways in which their ailments In order to respond to the growing soul could be medically treated. are understood and treated” (p. 99). collective distress, psychiatry will have to Nikolas Rose (2016), a professor of While psychotherapeutic and social go through a global paradigm shift, where sociology in King’s College London, interventions can provide a great deal of issues like meaning, faith, belief in GOD explains that the extent of diagnosable support for psychiatric patients (whether and altered states of consciousness, as ‘brain disorders’ (between 25% and 33%), if with or without medication), an well as advanced psycho-social models for the view of the brain as the ultimate locus issue that was not mentioned in Rose’s crisis intervention will have to be common for explanations of mental disorders and provocative editorial is that the majority psychiatric knowledge. The following the use of psychiatric drugs as the primary of psychiatric patients do not have pages will begin with a short review of the mode of intervention, all contribute to someone to process the spiritual nature origins of psychiatry and psychopathology the current crisis in psychiatry (Rose, of their experience with. In a survey of and continue with a discussion on the role 2016). Rose also emphasizes that when 52 psychiatric inpatients in Minnesota, that transpersonal theory and practice can the American Psychiatric Association 95% of the patients declared a strong play in the transformation of the current (2013) published the 5th Diagnostic and belief in God (Kroll & Sheehan, 1989). paradigm in psychiatry.

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In another study, over 80% felt that their neurobiological paradigm in psychiatry (NOSC). During the very same years that between psychiatry and spirituality, the spiritual beliefs had a positive impact on emerged in 1954, when the discovery of psychedelic drugs were made illegal in term Transpersonal Psychiatry has barely their illness, yet over a third of them did the structural relationship between LSD the United States, a group of researchers been used outside the work of Scotton, not feel that they were able to discuss and serotonin, lead to the realization that that included Abraham Maslow, Anthony Chinnen and Battista. Transpersonal spiritual matters with their psychiatrists LSD’s mental effects are caused by its Sutich, Miles Vich, Sonya Margulies psychiatry does not promote any (Lindgren & Coursey, 1995). A study interaction with the serotonergic system. and Stanislav Grof (Grof, 2008) were particular belief system, but rather conducted by Bergin & Jensen (1990) This was the first formal recognition that meeting with the intention to propel a acknowledges that spiritual experiences showed that while in general population perhaps brain chemistry had something new “force” in psychology. The result and transcendent states are universal over 80% have a belief in God or a higher to do with behavior, and particularly of these meetings was the establishment human experiences, and therefore worthy power, around only a third of psychiatrists with mental illness (Nichols, 2013). In of transpersonal psychology, which was of rigorous, scientific study (Kasprow & and psychologists hold such beliefs. Thus, the words of Nichols: “To put things in called by Maslow “the fourth force”. Scotton, 1999). Kasprow and Scotton it is important to remember that when context, up until that time, mainstream it comes to spiritual beliefs, it is not the psychiatry had no idea that behavior During the last 50 years, psychiatrists that represent the norm might arise from neurochemical events in transpersonal researchers (Powell, 2002). One reason for that gap the brain” (2013, p. 22). have been exploring and might be the lack of spiritual knowledge analyzing the relationship and practice in current training programs Between the 1950s and mid-1960s, between body, mind, for health professionals and the over- LSD-assisted psychotherapy was an spirit and cosmos, whether emphasis on the medical model. The active research field, with more than through the creation of following excerpt from a report of the 40,000 patients who contributed to astonishing cartographies of WHO (World Health Organization) is the publication of 1,000 clinical papers the psyche, through rigorous emphasizing this point (WHO, 1998): on the subject (Grinspoon & Bakalar, empirical research, through 1979). Research with this novel molecule psychotherapeutic practice or The health professions have largely came to an almost complete stop after through their own spiritual followed a medical model, which seeks to it was declared as a Schedule I drug in experiences. Unfortunately, treat patients by focusing on medicines the United States during the mid-1960s. very little of the profound and surgery, and gives less importance Luckily, the rigorous psychedelic research insights that were gained to beliefs and to faith – in healing, in that took place until that time was during the last 50 years of the physician and in the doctor-patient enough to draw the attention of many research managed to create an relationship. This reductionism or respected psychologists and psychiatrists impact on mainstream psychiatry. also write that “Inattention to these mechanistic view of patients as being only to the importance of transcendent experiences and the roles they play in both a material body is no longer satisfactory. states and spiritual experiences for the In The Textboox of Transpersonal Psychiatry and Psychology, Scotton, psychopathology and healing constitutes Patients and physicians have begun to psychotherapeutic process. One of these a common limitation in conventional realise the value of elements such as faith, respected researchers was Stanislav Chinen & Battista (1996) have brought together scholarly works which deal with psychotherapeutic practice and research” hope and compassion in the healing Grof. After having himself a powerful (1999, p. 13). process (p. 7). transformative experience (Sala, 2008) the practical, theoretical and ethical using LSD as a research participant implications of transpersonal research and Interestingly, after catapulting the current According to David Nichols, Professor during his medical training, Grof therapy and provide an outline of a wide neurobiological paradigm, thanks to Emeritus of Pharmacology in Purdue decided to dedicate his life to the study spectrum of multi-cultural perspectives on the return of psychedelic drugs to the University and the founding president of of non-ordinary states of consciousness mental health. It seems that while there spotlights of academic research and the Heffter Research Institute, the current are a few studies about the intersection

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therapy, we are standing on the verge of such future clinical research”. psychiatric practices are emphasizing psychopharmacologist must be able to yet another paradigm shift in psychiatry. the important contribution the integrate spiritual knowledge and practice The astonishing advancements that During the early 1960s it became psychological study of shamanism (which with meaningful psychopharmacological humanity has made during the last 50 apparent that the quality and clinical is an important aspect of transpersonal intervention, a task that clearly requires years with regard to brain imaging, effectiveness of psychedelic therapy were psychology) has to offer to mental health the knowledge of when each would be psychotherapeutic techniques and extremely dependent upon the patient’s professionals. helpful. Actively manic patients (and transpersonal research, has prepared the constitutional (‘set’) and environmental their surroundings) for example, could ground for the upcoming paradigm where factors (‘setting’). These factors, also One of the main aspects that distinguish psychedelics will take a central part in the termed extrapharmacological factors, vary the transpersonal treatment of a wide range of “disorders” considerably between different cultures, psychiatrist from the “The transpersonal psychopharmacologist like PTSD, depression, substance and especially between indigenous transpersonal psychologist cultures and modern clinical research. is the application of must be able to integrate spiritual dependency, anxiety related to terminal knowledge and practice with meaningful illness and many more (Schenberg, 2018). For shamans, spirituality and healing psychopharmacological are integrated parts of the same activity intervention. While at psychopharmacological intervention, a task While modern psychology has been and “rituals are used to facilitate and times medications can that clearly requires the knowledge of when studying the therapeutic effect of altered structure the experience so that a focus impede the patient in each would be helpful. states of consciousness since the days of of concentration allows the mind to enter processing and integrating ” William James in the beginning of the more deeply into the implicit meaning” his experience (Scotton, last century (Ryan, 2008), tribal cultures (Bravo & Grob, 1989, p. 126). Chinen & Battista, 1996), at other be in a great risk without aggressive have been using psychedelic plants as instances, psychopharmacological pharmacotherapy; however, the sacramental tools for thousands of years. The skills to be learned in the training intervention may be necessary in order of a shaman vary from one society to transpersonal psychiatrist could also These plants have shaped the course of to prevent any harm from the patient introduce them to a specific spiritual many established religions and are still another, but usually include diagnosis and and/or his surroundings and in order treatment of illness, supervising rituals, practice and discuss the spiritual aspect used throughout the world today as to ground the patient so he or she can of their crisis once they have become part of religious ceremonies for many contacting spirits, interpreting dreams begin with a psychotherapeutic process and gathering herbs. Since shamanism sufficiently clinically grounded (Scotton, cultures (Schultes & Hofmann, 1979). (Scotton, Chinen & Battista, 1996). In Chinen & Battista, 1996). In order for the emerging paradigm to is based on values of compassion and general, pharmacological intervention bring the required transformation for service, ethical training is a key element should be focused on balancing the level Another aspect of psychiatric practice the modern mental health system, we in a shaman’s education (Krippner, 2007). of symptoms, whether they be pain, that is distinguished from psychological should take into account the lessons that Contemporary therapies like behavior depression, anxiety, or psychotic states, practice is the heavy responsibility that were learned in the past with regard to therapy, hypnotherapy, drug therapy, so that they can be integrated by the lies on the psychiatrist’s shoulders, therapeutic work with psychedelics. Bravo psychodrama and dream interpretation person in the service of growth (Scotton, since in the case of a critical incident (a and Grob (1989) concluded their article share many of the qualities of ancient and Chinen & Battista, 1996). Every patient hurting himself or someone else “Shamans, Sacraments, and Psychiatrists” modern shamanic methods and practices psychopharmacological intervention for example) “the judgment of society with the following lines (p. 127): “If (Krippner, 2007). “In regard to healing has side-effects to it, and therefore it is comes down on them like a ton of bricks” American psychiatry is to embark on a practices,” writes Krippner, “shamans important that these will be minimized (Powell, 2002, p. 7). renewed investigation of the potential and psychological and psychiatric at all cost to provide the patient with therapeutic role of psychedelics, lessons of therapists demonstrate more similarities “the appropriate combination of mental Dr. Andrew Powell, a psychiatrist, the traditional shamanic healers must be than differences” (2007, p. 19). These stability and agility” (Scotton, Chinen & psychotherapist and the founding incorporated as an integral component of similarities, and of course the differences Battista, 1996, p. 333). The transpersonal chair of the Spirituality and Psychiatry between the shamanic and psychological/ Special Interest Group (SPSIG) of the

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Royal College of Psychiatrists in the UK, has been actively promoting an open spiritual Another important emphasis Powell environment for psychiatric patients and dialogue, practice and training in the psychiatric community for the last 20 years (Cook, (2002, p. 11) makes is that: thus greatly contribute to the wellbeing Powell & Sims, 2009). In his article Mental Health and Spirituality Powell is suggesting to of both patients and psychiatrists in the get spirituality on the agenda for psychiatrists in training in the UK and to make spiritual Healing begins with the offering of love, a emerging paradigm. In order to face the enquiry as relevant as taking a family or social history (Powell, 2002). The SPSIG has word that doesn’t figure nearly enough in challenges of the modern mental health suggested a revision of the curriculum for the MRCPsych examination to the Royal College the lexicon of psychiatry. Compassionate system, we might consider taking an of Psychiatrists (Powell, 2002), where they detail the knowledge and skills that are required love – spirituality in action – can only example from tribal cultures where there for the integration of spirituality into psychiatric practice. do good and mixes well with all other are several “types” of shamans, and thus treatments that may be required. pave the way towards the professional Following are some of the major aspects that should be demonstrated by the psychiatrist establishment of sub-specialties in according to the revised curriculum: Integrating such aspects into modern psychiatric practice are becoming more psychiatry, where transpersonal • Awareness of, and sensitivity to, the spiritual/religious historical development of the relevant than ever when taking into psychiatrists will work together with the patient. account the unique characteristics of patient towards healing and growth with psychedelic-assisted psychotherapy which humbleness, love, and compassion. • Awareness of the patient’s need to find a sense of meaning and purpose in life, his/ is taking a major part in the current References her personal search for answers to deeper questions concerning birth, life and death and paradigm shift in psychiatry (Schenberg, awareness of the difference between spirituality and religion as well as their inter-relatedness. 2018). One of the most intriguing aspects American Psychiatric Association (2013). Diagnostic and Statistical Manual of Mental Disorders (5th • Knowledge of spiritual crises, meditation, prayer and altered states of consciousness, of psychedelic drugs is their ability to Edition) Dsm-5. American Psychiatric Association: including Near Death Experiences enhance meaning (Hartogsohn, 2018). Arlington, VA. (NDEs). Between two thirds to 86% of those who Bergin, A. E., & Jensen, J. P. (1990). Religiosity of psy- go through a psychedelic experience in a chotherapists: A national survey. Psychotherapy: Theory, Research, Practice, Training, 27(1), 3. • Knowledge of the spiritual therapeutic setting consider them to be significance of anxiety, doubt, guilt Bravo, G., & Grob, C. (1989). Shamans, sacraments, and either one of the five most meaningful psychiatrists. Journal of psychoactive drugs, 21(1), and shame as well as of the spiritual and spiritually significant experiences of 123-128. importance of love, altruism and their lives, or the single most meaningful Cook, C. C., Powell, A., & Sims, A. (Eds.). (2009). Spiritual- forgiveness, and their relation to mental experience (Hartogsohn, 2018). The ‘Set’ ity and psychiatry. RCPsych Publications. health. Elkes, A., & Thorpe, J. G. (1967). A Summary of Psychi- (psychological context) and ‘Setting’ atry: By Alexander Elkes and JG Thorpe. Faber & Faber. • Familiarity with issues related to (sociocultural context) of the experience Grinspoon, L., & Bakalar, J. B. (1979). Psychedelic drugs research, for example: the application of are thus of crucial importance as their impact on the patient’s experience is reconsidered (pp. 221-223). New York: Basic Books. quantitative and qualitative research to Grof, S. (2008). Brief history of transpersonal psycholo- the field of spirituality and psychiatric significantly multiplied by the effects of gy. International Journal of Transpersonal Studies, 27(1), 6. practice as well as the contribution of the drugs (Hartogsohn, 2018). Hartogsohn I (2018) The Meaning-Enhancing Proper- research to understanding the neuro- In conclusion, the current biological ties of Psychedelics and Their Mediator Role in physiology and efficacy of prayer, paradigm in psychiatry is failing to ease Psychedelic Therapy, Spirituality, and Creativity. Front. Neurosci. 12:129. meditation, forgiveness and love. the suffering of hundreds of millions of Koenig, H. G. (2009). Faith and mental health: Reli- • Competence in the recognition people. By merging modern psychiatry gious resources for healing. Templeton Founda- tion Press. of his/her own counter-transference with transpersonal psychology and ancient as well as modern spiritual practices, Krippner, S. (2007). Humanity s first healers: psycho- responses to spiritual disclosures logical and psychiatric stances on shamans and we can help create a safe and supportive (Powell, 2002, pp. 10-12) shamanism. Archives of Clinical Psychiatry (São

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Paulo), 34, 17-24. Kroll, J., & Sheehan, W. (1989). Religious beliefs and Nir Tadmor is a practices among 52 psychiatric inpatients in psychotherapist in private Minnesota. The American Journal of Psychiatry, 146(1), 67-72. practice and the co-founder of a psychedelic harm reduction Lindgren, K. N., & Coursey, R. D. (1995). Spirituality and serious mental illness: A two-part study. Psychoso- project in Israel called Safe cial Rehabilitation Journal, 18(3), 93. Shore. Since Safe Shore was Nichols, D. E. (2013). Serotonin, and the past and future founded 5 years ago, Nir of LSD. MAPS Bulletin, 23(1), 20-23. supported and supervised Powell, A. (2002). Mental health and spirituality. hundreds of cases of psychedelic crises both in musical Revision of paper given to the College of Psychic Studies. events and in private practice. During the last year, Nir

Powell, A. (2007). Furthering the spiritual dimension co-facilitated 9 weekend workshops on supporting of psychiatry in the United Kingdom. Associação extreme states, where he had the privilege to share Médico-Espírita do Brasil. the knowledge he has gained in the field with more Rose, N. (2016). Neuroscience and the future for mental than 200 people who were interested in acquiring health?. Epidemiology and Psychiatric Sciences, 25(2), 95-100. basic psychedelic crisis intervention skills and a deeper understanding of the relationship between mental Ryan, M. B. (2008). The Transpersonal William James. Journal of Transpersonal Psychology, 40(1). health and psychedelics. Nir is also an MSc. student Sala, L. [Luc Sala]. (2008, March 29th). Stan Grof about in the Consciousness, Spirituality and Transpersonal his LSD experience [Video file]. Retrieved from Psychology programme with Alef Trust where his thesis https://www.youtube.com/watch?v=5ig3eU_oDS0 focuses on psycho-spiritual crises induced by the use of - Schenberg, E. E. S. (2018). Psychedelic-assisted psycho psychedelics. Nir is also trained in a mindfulness based therapy: a paradigm shift in psychiatric research and development. Frontiers in pharmacology, 9, psychotherapy called Hakomi and for the last three 733. years has been working as a mental health professional Schultes, R. E., & Hofmann, A. (1979). Plants of the gods: in a center that offers an alternative to psychiatric origins of hallucinogenic use (p. 149). New York: hospitalization. McGraw-Hill.

Scull, A. (Ed.). (2013). Cultural sociology of mental illness: An A-to-Z Guide. Sage Publications. Stafford-Clark, D., & Smith, A. C. (1978). Psychiatry for students. G. Allen & Unwin. World Health Organization. (1998). WHOQOL and spiri- tuality, religiousness and personal beliefs (SRPB). World Health Organization. (2014). Preventing suicide: a global imperative. World Health Organization.

54 | THE ALEF TRUST TRANSPERSONAL PERSPECTIVES | 55 his essay will initially suggest a definition for “sacred science” by establishing what may be understood On the Relationship Between Cognitive T respectively as sacred and science. Then, it will offer a view into what makes science sacred; also, critically evaluating if a modern “sacred science” is feasible, and if there is already Neuroscience and Spirituality / Religion evidence to support such idea. It will also discuss some points of view arguing against sacred science, or positing an approach that would narrow, impoverish, or limit the cooperation and creation between spirituality/religion and science. By Markus Gern Since defining the term “sacred” in modern times is a largely challenging task (Nasr, 2006) and will demand a more elaborate explanation, it is easier to begin with definition of “science”. For that definition, the western standard use of the word will be considered. The Oxford online dictionary (“science”, n.d.) defines science as “1-The intellectual and practical activity encompassing the systematic study of the structure and behaviour of the physical and natural world through observation and experiment.”

In Nasr (2006) we find science defined as “that body of systematic knowledge of nature, combined with mathematics, which grew out of the Scientific Revolution of the 17th century” (p. 208). The British Science Council (“science”, n.d.) offers the following definition on its website: “Science is the pursuit and application of knowledge and understanding of the natural and social world following a systematic methodology based on evidence” (para. 1).

Based on the definitions above, and for the matter of this paper, the term “science” is being considered as the body of systematic knowledge and understanding of nature and society, achieved by observation and experiment using a systematic methodology based on evidence. By defining the term “science,” the first foundation stone has been established, making it possible to tackle the second foundation stone, which is to define the much more complicated and multifaceted term, “sacred”.

When thinking about it, the first topic that comes to mind is “Sacred to whom?” Would Christians, Muslims, Hindus, Buddhist, Folk religionists, and Jews—just to mention the World´s biggest religions (Pew Research Center, 2012)—agree on what sacred is? It should also be taken into account that religious practices vary not only among different religions, but also inside a specific religion, from one practitioner to another. Practices vary significantly depending on several variables such as personality, personal values, social class, climate, and demographics (Whitehouse, 2000; McCauley and Lawson, 2002, as cited in Schjoedt, 2009). Thus, although there are indeed similarities, many religions—as well as different individuals—would diverge regarding their understanding of what is sacred. If this assumption is correct, the idea of one sacred science, embracing

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all that is considered sacred by all religions, the second foundation stone for this essay is of perception; Kabbalah explores the nature of activation of the hippocampus may be related seems to be an essential challenge. set, and now it is possible to associate both thought beneath the limen of consciousness; to continuous dissociation and erroneous terms, “science” and “sacred”, in one single Sufism is rich in its discussions of imagination, interpretation of traumatic events (Gilbertson et The Oxford online dictionary defines the term term again. Based on the two suggested and the Advaita Vedanta school of Hinduism al., 2002, as cited in Peres et al., 2007). “sacred” as: definitions above, I propose to define “sacred details the propensity of mind to split reality science” as the interrelation of science and into subjects and objects (p. 230). Peres et al. (2007) posit that “spirituality 1. Connected with God or a god or dedicated spirituality/religion. Sacred science is therefore and religiosity may also be cornerstones to a religious purpose and so deserving the incorporation into science of spiritual/ Different recent researchers applied the insight in reframing perception and constituting veneration. religious, ontologically-challenging concepts offered by spirituality/religion in different behaviour” (p. 346) They also support ways and with different goals. Peres, Moreira- the notion that higher levels of religious 1.1 Religious rather than secular. like mind beyond the brain (Lancaster, 2011), and higher or ultimate realities beyond matter. Almeida, and Koenig (2007), for example, involvement are related to better life quality 1.2 (of writing or text) embodying the laws or In my opinion, any field of science that uses focused on the therapeutic, healing aspect, and mental health, as well as to better physical doctrines of a religion. a scientific approach based on research and looking into trauma treatment. Lancaster (1997), and mental outcomes in patients, thus evidence, which develops its work by drawing on the other hand, endeavoured through a indicating that the cooperative work of religion 1.3 Regarded with great respect and reverence upon spiritual/religious knowledge and wisdom more analytical aspect of the interrelation, and science is not only possible, but can also by a particular religion, group, or individual. to expand its horizons surpassing the typical exploring the features, capabilities, and improve health and life quality in traumatised materialist approach, can be called sacred. perception-processing of the mind. persons. 1.4 Regarded as too valuable to be interfered with; sacrosanct (“sacred”, n.d.). Supported by the definition above it is The third example for the possible to relate to some work that has cooperation between science Other authors defined sacred differently. Hill, been done in the last couple of years. In the and spirituality/religion comes “The cooperative work of religion Pargament, and Hood (2000) state that sacred following paragraphs, some examples of such from research about the effects “is a socially influenced perception of either and science is not only possible, but interrelation between science and spirituality/ of meditation and awareness some sense of ultimate reality or truth or some religion will be demonstrated. But, before exercises on the psyche and can also improve health and life quality divine being/object” (p. 67). Lancaster (2010), that, another idea must be shared. In the body. Chiesa and Serretti (2010), while not disputing the definition of Hill et al, same way that the multitude of beliefs and for example, demonstrate that in traumatised persons.” suggests that it sets the bar too high. Citing understandings, as described earlier, posed meditation and awareness Emmons and Crumpler (1999), Lancaster a challenge to the definition of the word exercises increased specific brain explains that daily, earthly concerns—or as he “sacred,” this diversity also offers an immense activities (alpha and theta), and puts it, “seemingly mundane pursuits” (p. 5)— opportunity for progress. Spiritual/religious had a possible positive influence on mental and While Peres et al. (2007), looked into a possible can be considered sacred, including “football, diversity seems to offer a rich environment physical health. The interesting thing about common ground between science and religion management styles, or environmental concerns” upon which research and science can rest. this particular research is that it combines to assist trauma treatment improving health (p. 5). One important notion to sacred is There is no need to believe in one all- both aspects of the studies mentioned above. and life quality, Lancaster (1997) examined connectedness, as asserted by George, Larson, encompassing world of sacred science. It analyses the functioning of the brain during the stages of perception and memory fixation Koenig, and McCullough (2000). According to meditation to learn more about how the brain based on the empirical findings of Abhidhamma the authors, the search to get to the divine, Possibly, an analogy is the best tool to clarify works, and at the same time evaluates the Buddhism (which focuses on the analytical nature, or the ultimate in any way, to realise a the point. When building a house, you need a effect on the mind and body for treatment and doctrine of mental faculties and elements), sense of meaning or purpose, is key to the idea toolset to reach the desired outcome. Each tool healing. looking to establish “possible psychological of sacred. has its purpose and helps to get specific work and neurophysiological correspondences” done. It is much easier to nail something to its As already mentioned, Peres et al. (2007) (p. 122). According to the same author, Thus, the sacred is not only what is related place using a hammer or a nail gun, instead of studied the benefits of religion in trauma Abhidhamma Buddhism establishes 17 stages to a god or gods, to main world religions, utilising a screwdriver or a wire cutter. In the treatment, based on neuroimaging and towards perception, which could offer a deeper their specific objects of worship, or particular same way that each tool contributes differently research analysis, showing a “low activation understanding of how memories are created in values and dogmas of these religions. Also, our to the desired outcome, different forms of of the … hippocampus” (p. 345) among other the brain. mundane pursuits can be considered sacred to spirituality/religion are able to offer different important brain areas. They suggest that “the ourselves, as long we perceive the numinous hints or leads, indicating where science can look hippocampus ‘creates’ a cognitive map so that Lancaster (1997) explains that, aligned with the quality of these personal quests, in the search for further research ideas and answers. events may be categorized and data connected Abhidhamma teachings, in his model, the “I” is for connection with the divine, nature or the with other autobiographical information, thus ephemeral and has no intrinsic continuity. While ultimate. Lancaster (2013) states, playing a fundamental role in the process demonstrating the different consciousness of synthesizing, integrating, learning, and stages of the Abhidhamma teachings, Lancaster By defining sacred for the context of this paper, Buddhism has much to say about the minutiae evaluating experiences” (p. 345). A lower shows how this knowledge can be correlated

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to recent findings in perceptual processing. or more episodes, Zen meditation significantly the conversation between science and religion, frequently regarded as neuronally generated” The relevant topic for this discussion is that reduces blood pressure and Vipassana to encompass “some of the ontologically more (p. 144). Lamme (2006), in turn, claims that Lancaster builds with his hypothesis a feasible meditation shows efficacy in reducing alcohol challenging concepts” (p. 229) as mind beyond genuine progress can only be achieved by and reliable base for the cooperation of religion and substance abuse in prisoners. (Chiesa & the brain, and “higher” or “ultimate” realities. moving the notion of mind towards that of the and science, showing that collaboration is Serretti, p. 1) brain. He asserts that “what seems necessary possible and realistic. Also on the religious side, we have authors that for conscious experience is that neurons in Other similar studies also came to positive contest the possibility of cooperation between visual areas engage in so-called recurrent (or Another example of the interrelation results. Cramer, Lauche, Paul, and Dobos science and spirituality. Nasr (2006) apparently re-entrant or resonant) processing” (p. 494). between science and spirituality/religion is (2012) assert that there is some evidence that argues in favour of the collaboration by stating Subscribing to the same point of view, in an the research of the effects of meditation and supports the effectiveness of meditation and that “the subject of the relation between interview for ABC News, Dr. Steven Novella awareness exercises on the brain. Chiesa MBSR on breast cancer treatment. Galante, religion and science…remains for other reasons categorically stated that “the mainstream and Serretti (2010) demonstrated through Iribarren, and Pearce (2013) showed, based on of paramount importance” (p. 207). But further scientific community is pretty well-established electroencephalographic (EEG) studies a 11 studies, that MBSR was effective in reducing in his paper, he limits the participation of such that the mind is a manifestation of the “significant increase in alpha and theta activity depression relapse and anxiety. Khoury et collaboration to long-established religions, brain”(ABC News, 2008). during meditation” (p. 1), as well as possible al. (2013) stated, “MBT (Mindfulness Based stating “In this present discussion, therefore, positive results on mental and physical health. Therapy) is an effective treatment for a variety we shall define spirituality as the inner, spiritual Although there is value to this kind of approach, According to the authors, of psychological problems, and is especially dimension of traditional religions” (p. 209). since it helps to understand the mechanics of effective for reducing anxiety, depression, and With this, he excludes important spiritual how the brain works, among other things, the Mindfulness-Based Stress Reduction (MBSR) stress” (p. 763). practices such as shamanism or spiritism, and materialistic stance ignores empirical evidence has shown efficacy for many psychiatric all other spiritual traditions, which are equally as well as several papers from different authors and physical conditions and also for healthy The benefits of joining science and spirituality/ important and valid. This position, as already that demonstrate the mind or consciousness subjects, Mindfulness-Based Cognitive Therapy religion seem to be evident, explicit and the postulated above by Lancaster (2011), offers a is not a product of the brain. Greyson (2015), (MBCT) is mainly efficacious in reducing creation of a contemporary sacred science risk of possibly impoverishing the results of the for example, while working with Near-Death relapses of depression in patients with three seems to make perfect sense. Nevertheless, collaboration that could be obtained between Experiences (NDEs), recorded how the patients some points of view and science and spirituality/religion. Again, the that had an NDE reported vivid experiences, arguments should be addressed solution lies in broadening the perspectives clear memory, and mental clarity, even while to obtain a better and more whilst discussing more ontologically challenging being considered clinically dead, thus directly balanced understanding of the topics. In order to achieve this outcome, challenging the idea that the mind and matter. each interested party should be open to new consciousness are products of the brain. concepts and accept widening their boundaries One important topic mentioned in the pursuit of moving forward and creating a Out of Body Experiences (OBEs) also defy by Lancaster (2011) is the risk modern Sacred Science. scientific materialism. An OBE can be defined of oversimplifying religious as an “experience of consciousness, or self- experiences to fit them into the The issues mentioned above represent a awareness floating out of (or sometimes simply prevailing scientific worldview. potential risk, but already accept the possibility being independent of) the physical body” Lancaster argues, “We should not of cooperation between science and religion, (Nicholls, 2016, p. 100). De Foe (2016) collected be approaching spiritual teachings leaving at least some space to look for common the opinion of several authors who have and practices merely to fit them ground. A more significant challenge comes written about OBE, including Robert Peterson, into the explanatory categories from hardcore materialistic scientists. Some Preston Dennett, Graham Nicholls, and Jurgen that are currently de rigueur in scientists don’t think that this cooperation is Ziewe, arguing that OBEs are real. Here, again, neuroscience and psychology” even possible, based on the belief that the the aforementioned literature challenges the (p. 230). He continues asserting mind and consciousness are products of materialistic science by bringing several pieces that, by doing so, there may be the brain. Klink, Self, Lamme, and Roelfsema of evidence that the mind and consciousness a risk of impoverishment, since (2015) maintain that “most researchers will are not a sheer result of the brain and it not all complexity of spiritual agree that consciousness is a (neuro)biological functions. and mystical traditions can be phenomenon and that the mechanisms which encompassed by modern science, give rise to consciousness will have to be Furthermore, many representative world leading to the loss of insights located in the brain.” (p. 1). religions, in different cultures, (Buddhism, that might arise from religious Jainism, Hinduism, some lines of Judaism, experience. As a possible solution, Hinterberger (2015) echoes that this worldview spiritism, and shamanism, for example) believe Lancaster suggests broadening is often accepted, by stating “consciousness is in reincarnation (“Reincarnation”, 2018). The

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Encyclopaedia Britannica defines reincarnation body: Evidence and Reflections [PDF Digital org/10.1002/9780470970300.ch3 org/10.1163/157006809X460347 - as follows: “also called transmigration or Edition]. Australia: Melbourne Centre for Ex Lancaster, B. L. (2011). The Hard Problem Revisited: Science. (n.d.). In British Science Council. Retrieved ceptional Human Potential. Retrieved 30 April metempsychosis, in religion and philosophy, From Cognitive Neuroscience to Kabbalah 26 April 2018, from https://sciencecouncil.org/ rebirth of the aspect of an individual that 2018 from http://www.iacworld.org/wp-content/ and Back Again. In H. Walach, S. Schmidt, & W. about-science/our-definition-of-science/ uploads/2016/05/consciousnessbeyondthebody. B. Jonas (Eds.), Neuroscience, Consciousness persists after bodily death.” (“Reincarnation”, pdf Science. (n.d.) In English by Oxford Dictionaries. Retrie- and Spirituality (Vol. 1, pp. 229–251). Dordrecht: n.d.). Mills, Haraldsson, and Keil (1994) found ved 24 April 2018, from https://en.oxforddictiona- Emmons, R. A., & Crumpler, C. A. (1999). Religion and Springer Netherlands. https://doi.org/10.1007/978- ries.com/definition/science that 80% of the children interviewed in their Spirituality? The Roles of Sanctification and the 94-007-2079-4_14 study had accurate and provable memories Concept of God. The International Journal for Lancaster, B. L. (2013). Neuroscience and the transper- Schwartz, J. M., Stapp, H. P., & Beauregard, M. (2005). of past lives. Thus, if reincarnation is real and the Psychology of Religion, 9(1), 17–24. https://doi. sonal. In Friedman, H. L., & Hartelius, G. (Eds.). The Quantum physics in neuroscience and psy- provides some form of self-awareness or org/10.1207/s15327582ijpr0901_3 Wiley-Blackwell Handbook of Transpersonal Psy- chology: a neurophysical model of mind-brain consciousness that outlasts physical death, chology. [Kindle Edition] Chichester, West Sussex, interaction. Philosophical Transactions of the Galante, J., Iribarren, S. J., & Pearce, P. F. (2013). Effects of UK: Wiley Blackwell. once again, it would indicate that the mind and mindfulness-based cognitive therapy on mental Royal Society B: Biological Sciences, 360(1458), disorders: a systematic review and meta-analy- 1309–1327. https://doi.org/10.1098/rstb.2004.1598 consciousness are not a product of the brain. Mills, A., Haraldsson, E., & Keil, H. H. J. (1994). Replication sis of randomised controlled trials. Journal of Studies of Cases Suggestive of Reincarnation by From the arguments shown above, it is clear Research in Nursing, 18(2), 133–155. https://doi. Three Independent Investigators. The Journal of that cooperation between religion and science org/10.1177/1744987112466087 the American Society for Psychical Research, 88, is not only possible, but also desirable. There 207–219. George, L. K., Larson, D. B., Koenig, H. G., & McCullough, Markus Gern is a MSc is no denial that there are challenges that will M. E. (2000). Spirituality and Health: What We Nasr, S. H. (2006). Spirituality and Science: Convergen- student at Alef Trust for have to be surpassed in such an endeavour, Know, What We Need to Know. Journal of Social ce or Divergence? The Essential Sophia, (Chapter Consciousness, Spirituality & but modern science is apparently growing and Clinical Psychology, 19(1), 102–116. https://doi. 15), 12. Retrieved from www.worldwisdom.com/ beyond its limiting 17th century materialistic org/10.1521/jscp.2000.19.1.102 public/library/default.aspx Transpersonal Psychology and boundaries, using, for example, theories from completed his prior studies in Greyson, B. (2015). Western Scientific Approaches Nicholls, G. (2016). CHAPTER 7: OUT-OF-BODY EXPE- quantum physics to argue that consciousness to Near-Death Experiences. Humanities, 4(4), RIENCES AND NON-LOCAL PERCEPTION. In De Business Administration and goes beyond the brain (Schwartz, Stapp, and 775–796. https://doi.org/10.3390/h4040775 Foe, A. (Ed.), Consciousness beyond the body: Evi- Simultaneous Interpreting in Beauregard, 2005). It is also evident to me that dence and Reflections [PDF Digital Edition]. Aus- Hinterberger, T. (2015). The science of consciousness São Paulo, Brazil He was born in tralia: Melbourne Centre for Exceptional Human science and spiritually have a lot to offer and, at – Basics, models, and visions. Journal of Physiolo- Potential. Retrieved 30 April 2018 from http:// São Paulo, Brazil in 1974, attended the German school the same time, both can profit from each other. gy-Paris, 109(4–6), 143–151. https://doi.org/10.1016/j. www.iacworld.org/wp-content/uploads/2016/05/ Humboldt and later the Universities FAAP and PUC. Thus, there is a real chance for science and jphysparis.2015.12.001 consciousnessbeyondthebody.pdf spirituality/religion to grow and support each Markus has achieved the master degree in Reiki and is Hill, P. C., Pargament, K. I., & Hodd, R. W. (2000). Peres, J. F. P., Moreira-Almeida, A., Nasello, A. G., & other, because in the end, they seem to have a Conceptualizing Religion and Spirituality: Points Koenig, H. G. (2007). Spirituality and Resilience in a 1st grade black belt in Aikido and loves to watch TV least one encompassing common goal: to make of Commonality, Points of Departure. Journal for Trauma Victims. Journal of Religion and Health, series. He is married, has no children (yet), and lives with life on Earth more pleasurable and worth living. the Theory of Human Bahaviour, 27. 46(3), 343–350. https://doi.org/10.1007/s10943- his wife and his dog in São Paulo, Brazil. 006-9103-0 References Klink, P. C., Self, M. W., Lamme, V. A. F., & Roelfsema, P. R. (2015). Theories and methods in the scientific Pew Research Center. (2012, December 18). The Global study of consciousness. In S. M. Miller (Ed.), Ad- Religious Landscape. Retrieved 22 March 2018, vances in Consciousness Research (Vol. 92, pp. - A. B. C. News (2008, October 1). Near Death Experien- from http://www.pewforum.org/2012/12/18/glo 17–47). Amsterdam: John Benjamins Publishing bal-religious-landscape-exec/ ces: A Heartbeat Away. Retrieved 30 April 2018, from https://abcnews.go.com/Technology/story?i- Company. https://doi.org/10.1075/aicr.92.02kli Reincarnation. (n.d.). In Encyclopedia Britannica. Re- d=5921098&page=1 Lamme, V. A. F. (2006). Towards a true neural stance trieved 30 April 2018from https://www.britannica. com/topic/reincarnation Chiesa, A., & Serretti, A. (2010). A systematic review on consciousness. Trends in Cognitive Scien- of neurobiological and clinical features of ces, 10(11), 494–501. https://doi.org/10.1016/j. Reincarnation. (2018). In Wikipedia. Retrieved 30 April mindfulness meditations. Psychological Medi- tics.2006.09.001 2018 from https://en.wikipedia.org/w/index.php?- cine, 40(08), 1239–1252. https://doi.org/10.1017/ Lancaster, B. L. (1997). On the stages of perception: title=Reincarnation&oldid=838949464 S0033291709991747 Towards a synthesis of cognitive neuroscience Sacred. (n.d.) In English by Oxford Dictionaries. Retrie- and the Buddhist Abhidhamma tradition. - Cramer, H., Lauche, R., Paul, A., & Dobos, G. (2012). Jour ved 24 April 2018, from https://en.oxforddictiona- Mindfulness-based stress reduction for breast nal of Consciousness Studies, 4(2), 122–122. ries.com/definition/sacred cancer— a systematic review and meta-analysis. Lancaster, B. L. (2010). Cognitive Neuroscience, Spiri- Schjoedt, U. (2009). The Religious Brain: A General Current Oncology, 19(5). https://doi.org/10.3747/ tuality and Mysticism: Recent Developments. In I. 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Integration: The Role of Non-Ordinary States of Consciousness in Transpersonal Coaching By Bonnie Bright

aking up is the adventure of consciousness, paths beyond Wego are the means for the adventure, and the transpersonal vision is its guiding light. — Roger Walsh and Frances Vaughan, The Adventure of Consciousness, 1993, p. 267 In modern times, humans have lost connection with their spiritual roots, and this loss of connection creates suffering. If we regularly fail to experience ourselves as part of bigger whole that sustains us, we can lapse into depression, distress, dissociation, or other states that enable us to cope with our sense of separation and dis-ease in the world (Jung, 1961/1989). Swiss Religion, Makes Kids Happy,” 2009, para 2-3) psychiatrist, C. G. Jung, whose work formed some of the foundations of depth and transpersonal psychologies, believed our connection to something that is larger than our everyday sense of self is Jung placed significant importance on the numinous in his work, adopting het term to mean critical. He wrote, “experiences originating on deeper levels of the psyche, in the collective unconscious” (Grof, 2015, p. 113) from theologian Rudolf Otto. Jung (1973) insisted, The decisive question for man is: Is he related to something infinite or not? That is the telling question of his life. Only if we know that the thing which truly matters is the infinite can we avoid The main interest of my work is not concerned with the treatment of neurosis but rather with the fixing our interests upon futilities, and upon all kinds of goals which are not fo real importance. approach to the numinous…. the approach to the numinous is the real therapy and inasmuch as (1961/1989, pp. 356-7) you attain to the numinous experiences you are released from the curse of pathology. (p. 377) Transpersonal psychology operates on the premise that human beings are inherently spiritual In this essay, I will investigate how transpersonal psychology values spirituality and seeks to make beings (Walsh and Vaughan, 1993). Transpersonal scholars differentiate between religion and connections to it through accessing non-ordinary states of consciousness (NOSCs), also variously spirituality, suggesting that spirituality involves “an experientially grounded sense of connection called altered states of consciousness, extraordinary states of consciousness, mystical states, or with, or participatory consciousness of, the “sacred,” “transcendent,” “numinous” or “some form holotropic states (the latter a word that suggests states which are oriented toward wholeness). These of higher power or intelligence” (Elkins, 1990; MacDonald, 2009, p. 87). Fostering this sense of states can enhance our capacity to feel connected to something sacred, to transcend limitations, connection with what we recognize as “spiritual” can make us feel happier and give us a greater and to recover and re-integrate the lost parts of ourselves (S. Grof, 2000a). sense of meaning. Indeed, a study published in the Journal of Happiness Studies, which defined Transpersonal psychology is interested in a sub-group of NOSCs that “have heuristic, healing, spirituality as “one’s sense of meaning or purpose in life or one’s sense of connectedness to the transformative, and even evolutionary potential” (Grof and Grof, 1989). Such states may include sacred or divine” (para. 16), found that people who feel that their lives have meaning and value (but not be limited to) meditation, yoga, tai chi, dance, drumming, chanting, dream work, making and who develop deep, quality relationships—both measures of spirituality…are happier. Personal art, and active imagination, a process developed by Jung (Lasley, Kellogg, Michaels, & Brown, aspects of spirituality (meaning and value in one’s own life) and communal aspect (quality and 2015). The innovative praxis of Holotropic Breathwork, a technique co-created by transpersonal depth of inter-personal relationships) were both strong predictors of…happiness. (“Spirituality, Not pioneer, Stanislav Grof, and his wife, Christina (2010), and the ritual exploration of psychedelics,

64 | THE ALEF TRUST TRANSPERSONAL PERSPECTIVES | 65 The Role of Non-Ordinary States... - continued can each also initiate powerful non-ordinary states of consciousness and lend new opportunities to While the origins of transpersonal psychology initially focused on trying to understand what Abraham find one’s own sense of spirituality in everyday life. It is often the “direct experiential contact with Maslow called “peak” experiences of already-healthy people (Walsh & Vaughan, 1993), it has the archetypal dimensions of reality” that emerge in non-ordinary states, maintains Grof (2000b, developed into a much broader field which interests itself in subjective conscious experience; p. 4). mind-body healing; religious experience; spiritual development; mystical or exceptional human experiences; psychic phenomena; shamanic states; and “unitive, spiritual, and transcendent states However, NOSCs can lead to unexpected outcomes (Lukoff, 2007). While it is reasonable to of consciousness” (Lajoie & Shapiro, 1992, p. 91). “A key emphasis of transpersonal psychology is assume that consciously entering extraordinary states may ultimately lead to spiritual emergence integrating spirituality into the more rational, scientific worldview commonly held in contemporary or evolution, sometimes something spiritual happens that dramatically impacts or deluges one’s society,” Grof (2012) asserts. Maslow (“Chapter 1: Introduction to transpersonal psychology,”) one ego so much that they no longer have a frame of reference or context by which to hold the new of several individuals credited with the founding of transpersonal psychology, offered 35 different information. In such cases, spiritual emergence can evolve into a “spiritual emergency,” a term situations in which transcendence could be significant, including transcending weaknesses, negative coined by Grof (1989) to describe how a natural process of unfolding can, in certain situations, emotions, individual differences, everyday limits and shortcomings, and beliefs and expectations become “chaotic and overwhelming” as old identities break down and previously held beliefs and of others. systems disintegrate, resulting in anxiety and difficulties coping ithw life as it existed before. Grof (1989) admits spiritual emergency can be perceived as a crisis, but insists that it also offers the Allowing oneself to surrender to a spiritual sense of self in the face of a culture where reason potential for transforming to a higher state of spiritual awareness. and rational thought prevail means tapping into resources that are often beyond our scope of recognition. Transpersonal approaches to coaching, therefore, benefit clients by helping them Finally, this essay will examine how access those transcendent states that empower them to create significant change. And, even transpersonal coaches can use NOSCs though a sense of spirituality can provide meaning and context that allow individuals to excel, “Anyone who has ever struggled with as a powerful tool, especially via the contemporary psychologies have not traditionally acknowledged, accepted, or integrated spirituality a sense of meaninglessness, limitation, process known as Open Awareness. into their approaches. Grof (2008) laments the exclusion of spirituality in modern society, writing, hopelessness, or despair may encounter Open Awareness, developed by Jevon Dangeli (2018b), enables clients to On the individual level, the toll for the loss of spirituality is an impoverished, alienated, and profound transformation when they experience expanded consciousness unfulfilling way of life and an increase of emotional and psychosomatic disorders. On the access expanded states of awareness, in order to identify and transcend collective level, the absence of spiritual values leads to strategies of existence that threaten providing new perspectives that limitations, to seek new perspectives, the survival of life on our planet, such as plundering of nonrenewable resources, polluting the and to integrate spiritual experiences natural environment, disturbing ecological balance, and using violence as a principal means effectively change their worldview.” that emerge from NOSCs. “Exploration of international problem-solving. (para. 7) with Holotropic states has impact on the totality of our being and our lives When any individual begins to contemplate their place in the larger context of things, he or she on physical, mental, emotional, environmental and spiritual levels,” writes Mireya Alacet (2017), a begins to gain a meaningful perspective on how a sense of relationship with the spiritual can psychotherapist and Grof-certified Holotropic breathworker. “Giving attention to integration offers expand horizons, transcend limitations, integrate disparate experiences, and re-organize priorities the potential to enrich our life experience by allowing us to digest, embody and apply to our daily so that joy, acceptance, and love can flow unfettered in their lives. lives the insights and lessons learned while doing in-depth exploratory work” (para.2). A sense of the spiritual often accompanies transpersonal or mystical experiences. Direct experience Grof (1989) suggests the term “spiritual” is one which, in addition to its broad meaning generally of the “transcendent divine” can have a transformative impact on individuals who struggle with associated with religion, also encompasses all states of awareness, and all higher values toward relationships, emotional disorders, and various other neuroses and pathologies, asserts Grof (1990, which we commonly strive, such as altruism, aestheticism, and humanitarianism. p. 41). By introducing transpersonal methodologies into psychotherapy or coaching psychology, transpersonal coaches can help patients and clients seek peak experiences, in which egoic Anyone who has ever struggled with a sense of meaninglessness, limitation, hopelessness, or limitations soften, perceptions shift, and people engage with something bigger than the ego self to despair may encounter profound transformation when they access expanded states of awareness, access greater wisdom, clarity, creativity, and insights. providing new perspectives that effectively change their worldview (Dangeli, 2018b). Such spiritual encounters often help people recognize that they are part of a larger whole, and the “I” they thought Transpersonal researcher Steve Taylor (2012) describes what Maslow and others have called peak, they were is not, in fact, the full story. In his theory of psychosynthesis, one significant contributor spiritual, or mystical experiences as “awakening experiences,” and defines them as events during to the field of transpersonal psychology, Italian psychiatrist Roberto Assagioli (1888-1974) suggests which each of us must go through psycho-spiritual processes that ultimately deliver us to a place of Self- our state of being, our vision of the world, and our relationship to it are transformed, bringing a realization in which the “I” that is the ego-self begins to identify with the Transpersonal Self (in S. sense of clarity, revelation, and well-being in which we become aware of a deeper (or higher) level of Grof & Grof, 1989). reality, perceive a sense of harmony and meaning, and transcend our normal sense of separateness

66 | THE ALEF TRUST TRANSPERSONAL PERSPECTIVES | 67 The Role of Non-Ordinary States... - continued from the world. (p. 74) have been used by shamans for millennia (Eliade, 1974; Walsh, 2007). When such states are put to therapeutic use, they can enable access to “levels of the psyche that are often unavailable through One way peak experiences can come about is through entering altered states of consciousness exclusively rational or cognitive approaches,” (Kasprow & Scotton, 1999, p. 21). (ASC), also referred to as non-ordinary states of consciousness (NOSC). These states can be instigated by such processes as music, dancing, fasting, prayer, ritual, and psychedelics, among However, while NOSCs appear to offer access to expanded states of conscious beyond our limited other a vast number of other catalysts—processes Grof (2000b) has referred to as “technologies of egoic understanding and allow us to step out of ourselves, they may also initiate potential challenges the sacred” (p. 4). Ralph Metzner defines an ASC (or NOSC) as “a change in thinking, feeling, and because they can result in spiritual emergency. In my own life, I experienced a profound spiritual perception, in relation to one’s ordinary, baseline consciousness” (cited in Peres, Simão, & Nasello, emergency over a decade ago when my first experience of Grof’s Holotropic Breathwork initiated 2007). a kundalini awakening and an ensuing shift in my worldview that seemed impossible to reconcile with what I had known before. While this spontaneous experience carried with it a powerful positive NOSCs give us the possibility of expanding our vision beyond our ongoing, often long-term beliefs experience of transcending my personal egoic boundaries and offering me a felt sense of essential and ways of seeing the world, which we acquired through conditioning or enculturation. “The divine being-ness, once it was over, I found it virtually impossible to resume my subsequent activities hallmark of mystical experience is a stepping out of one’s self, of joining with something beyond or in life without any kind of framework or context for what had happened to me. outside one’s normal ego boundaries,” write medical doctors, Mark Kasprow and Bruce Scotton (1999, p. 15). In retrospect, it would have been helpful for me to have access to transpersonal coaching in the aftermath of my experience. Transpersonal Coaching Psychology can be valuable in the process of But is a sense of connection to the sacred enough for modern humans to access transformation? identifying transpersonal states, and in assessing how they can lead to positive change. Like other How can communion with something larger than our everyday ego selves be applicable in everyday transpersonal interventions, the aim of coaching is to “actively move clients towards an enhanced life? “Let us examine whether and how it’s possible to solve this central problem of human life, level of spiritual awareness and a fuller realization of his/her ultimate potential” (Jevon Dangeli, to heal this fundamental infirmity of man,” urged Assagioli (1959). “Let su see how he may free 2018b, p. 74). However, it can also be beneficial in “detecting and dealing with psycho-spiritual himself from this enslavement and achieve an harmonious inner integration, true Self-realization crises,” as was my case, and it “can be of value for the purpose of transforming a crisis into a and right relationships with others” (p. 7). While Assagioli admits that it is a difficult undertaking, he spiritual awakening.” (p. 73). suggests it is possible by attending to the following: “1) Knowledge of one’s personality; 2) Control of its various elements; 3) Realization of one’s true Self—the discovery or creation of a unifying Thus, transpersonal coaching provides opportunities for both transcendence (of egoic limitations, center; and 4) Psychosynthesis: the formation or reconstruction of the personality around the new negative emotions, and shortcomings, among issues) and for integration of disparate experiences, center” (p. 8). including, perhaps surprisingly, those stemming from other NOSCs, as well as those often- spontaneous experiences that sometimes result spiritual emergency. In my experience, my spiritual Accessing NOSCs for the purpose of healing s may be the most ancient techniques in history, and emergency led me to seek opportunities for many additional non-ordinary states, which led to a multitude of very intense peak experiences over the course of many years as I endeavored to make sense of what had occurred for me. However, merely accessing NOSCs does not always serve an individual to the fullest extent because, if she moves too quickly and doesn’t have a support system by which she can integrate one experience after another, the new incoming content simply can’t be parsed efficiently enough for the individual to make sense of it and apply it in daily life. For some, it can also undoubtedly result in spiritual bypass, a process during which some individuals become addicted to the transcendent experience itself, moving from one to the next in search of yet another peak experience, without ever making the time or effort to do the work to process the ones that came before in order to glean the inherent value they offer (Metzner,

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2017, p. 303). Those new insights can help an individual who may have felt overwhelmed, mystified, frightened, or frustrated by her experience during an NOSC to begin to place the material in context, and to make Since I personally never effectively managed to identify a process by which I could unpack the connections with other elements or themes, so she can begin to see how they relate to one another, dramatic experience I had and to better understand it, I recognize now that seeking transpersonal and her to them. Having access to this emerging spiritual perspective can empower the client to coaching might have provided both the container and the tools I needed in order to integrate the discover how things “fit”, thereby integrating them into her burgeoning and expanding world view. multitude (and magnitude) of spiritual experiences that I encountered over many years. Had I managed to work the experience in this way, it could have potentially helped me to transcend the Having sought out my own fair share of NOSCs over the years, I believe this sort of integration process limiting beliefs and negative emotions that seemed to bubble to the surface in the aftermath of the could be tremendously valuable for the experiencer who has, more often than not, encountered event, while instead I just had to do my best to hang on for what felt like a wild ride. potent transformational archetypal themes in the NOSCs which she deliberately sought out. When I looked up the etymology of the word “integrate,” I learned it means “to render (something) The process of Open Awareness, in particular, is a potent tool for coaches to lead clients gently whole, bring together the parts of,” (integrate. (n.d.), one of the fundamental goals for transpersonal into a NOSC through which they can gain new perspective and insights through felt sense and psychologies. However, Open Awareness is vastly underutilized as a tool for regular and meaningful through intuition. Open awareness has been described as a “core skill” in transpersonal coaching. integration of peak experiences. While indeed some facilitators who offer technologies of the sacred By nature, it is a “flexible, fluid, and dynamic state” (J. Dangeli & Geldenhuys, 2018b, pp. 38-39) make some degree of effort to help participants integrate their experiences, they simply don’t go far which can give rise to a reframe of the way in which one is experiencing themselves in a given enough to create a container or process which continues to support the continued unfolding that moment. It can also enable new perceptions which help us make meaning, often leading to an is bound to happen. increased sense of interconnection and compassion. Grof’s Holotropic Breathwork process, More than just a “mindful” way of perceiving, open awareness relies on receptivity, and on both for example, recognizes the value of introspective and extrospective awareness—especially the balancing of one’s immediate conscious having breathers create mandalas and awareness and peripheral sensory awareness. This opens an individual to the “space between,” participate in sharing circles after each the energetic field between an individual and objects or people around her including( the invisible breathwork session, but I have found that dynamic field between coach and client), effectively softening self/other boundaries. Perceiving this once the workshop ends, the participant dynamic field deepens our intuition, allowing the attentive coach to pick up important information is left on her own to find ways to continue from subtle clues in her client’s body language, facial expressions, etc. (Dangeli & Geldenhuys, working with the material in deliberate and 2018b). In my experience, I also find I notice language, expressions, or wordplays that seem meaningful ways. If the participant had pregnant with meaning in the moment. easy access to a transpersonal coach who Not only does it contribute to a sense of interconnectedness, open awareness is particularly valuable could continue to explore her experience for coaches in the critical role of holding the space for clients because it fosters a greater sense of with her over time, I feel certain that she resonance and rapport; of compassion and empathy from the coach, and a feeling of “participatory would gain far more understanding from vision.” In other words, it helps clients to “feel felt” (Dangeli, 2018), and allows coaches to “become the original event, perhaps enabling her available at several levels simultaneously” (Friedman & Hartelius, 2013, p. 582). It also serves to to transcend some of the difficult themes “open the aperture” of awareness for both coaches and clients, allowing them to emerge from the and issues much more quickly and easily. “tunnel awareness,” a limited perception of one’s self that can be so detrimental to understanding, Similarly, if I had personally uncovered and growth (Jevon Dangeli, 2018a). the option to use transpersonal tools and Having witnessed and experienced Open Awareness in action, I have been struck by how valuable techniques such as Open Awareness to it can be in the process of integration. Using Open Awareness, not only can we engage with some work with the emotions, events, and images of the lost, frozen, or split off parts of ourselves that are commonly described in terms of response stemming from the NOSC that led to my to trauma or as soul loss, we can begin to introduce them back into the greater whole of our being. own spiritual emergency all those years Further, I see Open Awareness as a powerful and innovative tool not just for those who have ago, perhaps I would have been able to experienced spiritual emergency, but also for those who have had intense and powerful experiences accept it and integrate it into my life sooner, during NOSCs. The capacity for a transpersonal coach to create a space in which, through Open minimizing and reducing the amount of Awareness, the client is able to revisit some of the events, images, symbols, and emotions that arise suffering that invariably accompanied it in NOSCs and to regard them with an expanded view, new insights and understandings can very because I simply couldn’t find a way to quickly arise. make sense of it for so long.

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The same would be true for psychedelic experiences, perhaps to an even greater degree. As connected to something larger than ourselves. These newfound context and fresh perspectives with Holotropic Breathwork, while some practitioners who offer psychedelic experiences in sacred move us beyond our limitations toward new potentialities, and they help integrate the various, ceremony manage to build a supportive framework during the event by using ritual and prayer, disparate parts of ourselves and our experiences in order to render us more whole. Through a sense integrating breathwork sessions, working with tarot cards, and holding sharing circles, the follow- of understanding our interconnection with each other and the world around us, we gain context for up after the event is virtually non-existent. If an individual uses psychedelics on her own or with our own lives and struggles, and we can begin to make meaning. a companion or friends, chances are even lower that there will be an obvious and accessible way of maintaining focus on the experience for any amount of time afterward that would be enough When those same non-ordinary states gift us with powerful images, stirring emotions, and a window to truly harvest the full value of the NOSC. In this way, the psychedelic experience becomes like into the Great Mystery, we need a process by which we can work with the material that came a dream that we neglect to write down the moment we awaken. The narrative fades, along with up for us, to gain insights, and then apply them into our everyday lives. Only in this way can the details, over the course of the day, making it impossible to work with the dream at all, thereby we truly absorb and implement the profound learnings and healing that is offered through these rendering it altogether obsolete. As Jung believed, if we don’t pay attention to (and work with) our extraordinary experiences. dreams, we will continue to exhibit the symptoms for which the dreams potentially excise. “Dreams Open awareness is a process by which transpersonal counselors and coaches help themselves give information about the secrets of the inner life and reveal to the dreamer hidden factors of his and their patients and clients enter into a non-ordinary state that empowers them to expand their personality,” Jung (1933/2001) wrote. “As long as these are undiscovered, they disturb his waking perspectives, enhance intuition, and perceive new ways of doing things, all leading them to make life and betray themselves only in the form of symptoms” (p. 16). shifts that feed and nourish their process of transformation (Dangeli & Geldenhuys, 2018). In the In conclusion, in this essay, I have explored how transpersonal psychology emphasizes the value transpersonal coaching process in particular, coaches create a container for their client in which of spirituality, and adopts methods for accessing non-ordinary states of consciousness (NOSCs) the work can take place, and then hold the liminal space which allows the clients own inner wisdom that can provide a way for each of us to access our own inherent spirituality. Non-ordinary states to elucidate the situation and generate healing and transformation. of consciousness often generate direct experiences, encounters with archetypes and symbols, and Open awareness, practiced by a compassionate, knowledgeable and experienced transpersonal access to emotions, insights, and understandings that can ultimately enhance our capacity to feel coach, can create a valuable ongoing vehicle for clients to continue working with specific powerful peak experiences gained via non-ordinary states of consciousness, including Grof’s Holotropic Breathwork, psychedelic experiences, and spontaneous experiences that have resulted in spiritual emergency, among others. In this way, they can continue to make meaning of the experience and apply its teachings into everyday life. I certainly believe I personally would have benefitted immensely by having worked the material stemming from my own experience of spiritual emergency with a transpersonal coach. Perhaps it’s never too late to begin.

References Alacet, M. The Art and Practice of Integration. (2017). Retrieved from http://www.holotropic.com/events/art_and_ practice_of_integration/ Assagioli, R. (1959). Dynamic psychology and psychosynthesis. Greenville, DE: Psychosynthesis Research Founda- tion. Chapter 1: Introduction to transpersonal psychology. Retrieved from https://www2.rivier.edu/faculty/pcunnin- gham/Research/Chapter_1_Introduction_to_Transpersonal_Psychology.pdf Dangeli, J. (2018a). Authentic self awareness: Facilitator training manual. Retrieved from http://www.au- thentc-self-empowerment.com/ Dangeli, J. (2018b). Approaching a working definition of Transpersonal Coaching Psychology. In J. Dangeli (Ed.), The Transpersonal Coaching Handbook. Dangeli, J., & Geldenhuys, H. (2018). Open Awareness - Holding the Liminal Space in Transpersonal Coaching. The Transpersonal Coaching Handbook. Eliade, M. (1974). Shamanism: Archaic techniques of ecstasy. Princeton, NJ: Princeton University Press. Elkins, D. (1990). On being spiritual without necessarily being religious. Association for Humanistic Psychology Perspective, 40(4-5). Friedman, H. L., & Hartelius, G. (Eds.). (2013). The Wiley-Blackwell handbook of transpersonal psychology (First edition. ed.). Grof, C., & Grof, S. (1990). The stormy search for the self: A guide to personal growth through transformational crisis (1st ed.). Los Angeles: Jeremy Tarcher.

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Grof, S. (2000a). Psychology of the future: Lessons from modern consciousness research. Albany: State University of New York Press. Grof, S. (2000b). Psychology of the future: Lessons from modern consciousness research. Albany, N.Y.: State Uni- versity of New York Press. Grof, S. (2015). Re-Vision and re-enchantment of psychology: Legacy from half a century of consciousness re- search. In H. L. Friedman & G. Hartelius (Eds.), The Wiley-Blackwell handbook of transpersonal psychology (First edition. ed., pp. 91-120). Hoboken, NJ: Wiley-Blackwell. Grof, S., & Grof, C. (1989). Spiritual emergency: When personal transformation becomes a crisis (1st ed.). New York: Jeremy Tarcher. Grof, S., & Grof, C. (2010). Holotropic breathwork: A new approach to self-exploration and therapy. Albany, NY: State University of New York Press. Jung, C. G. (1933/2001). Modern man in search of soul (W. S. Dell & C. F. Baynes, Trans.). New York, NY: Routledge. Jung, C. G. (1961/1989). Memories, dreams, reflections. New York, NY: Vintage/ Random House. Jung, C. G. (1973). Letters. [Princeton, N.J.]: Princeton University Press. Kasprow, M. C., & Scotton, B. W. (1999). A review of transpersonal theory and its application to the practice of psychotherapy. J Psychother Pract Res, 8(1). Lajoie, D. H., & Shapiro, S. I. (1992). Definitions of transpersonal psychology: The first twenty-three years. Journal of Transpersonal Psychology, 24(1), 79-98. Lasley, M., Kellogg, V., Michaels, R., & Brown, S. (2015). Coaching for transformation: Pathways to ignite personal & social change: Discover Press. Lukoff, D. (2007). Visionary spiritual experiences. Southern Medical Journal, 100(6), 635-641. MacDonald, D. A. (2009). Identity and Spirituality: Conventional and Transpersonal Perspectives. International Journal of Transpersonal Studies, 28(1), 86–106. Metzner, R. (2017). Ecology of consciousness: The alchemy of personal, collective, and planetary transformation. Oakland, CA: Reveal Press. Smith, C. M. (2007). Jung and shamanism in dialogue: Retrieving the soul / Retrieving the sacred. Victoria B.C., Canada: Trafford Publishing. “Spirituality, Not Religion, Makes Kids Happy”. (2009). LiveScience. Retrieved from http://www.livescience.com/culture/090109-kids-spirituality.html Taylor, S. (2012). Spontaneous awakening experiences. The Journal of Transpersonal Psychology, 44(1), 73-91. Walsh, R. (2007). The world of shamanism: New views of an ancient tradition. Woodbury, MN: Llewellyn Publica- tions. Walsh, R. & Vaughan, F. (1993) “On transpersonal definitions”. Journal of Transpersonal Psychology, 25 (2) 125-182.

Bonnie Bright, Ph.D. is a Transpersonal Soul-Centered Coach, certified via Alef Trust and Middlesex University. She is also the founder and Director Emerita of Depth Psychology Alliance™. She earned M.A. degrees in Psychology and in Depth Psychology, before completing her doctorate at Pacifica Graduate Institute. She has trained extensively in the Enneagram; in Holotropic Breathwork™; and in indigenous and shamanic practices, including a 2-year training with African elder Malidoma Somé. She is a certified Archetypal Pattern Analyst™ via the Assisi Institute. Bonnie serves on the Advisory Board for Climate Psychology Alliance-North America, and has taught Transpersonal Psychology to grad students for Alef Trust. She created and served as the Executive Editor of Depth Insights scholarly journal for six years, and frequently hosts depth psychology-oriented interviews. She specializes in helping clients with spiritual emergence/emergency, psychedelic integration, and working with non-ordinary states of consciousness.Find her work at www.DepthInsights.com.

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A False Dichotomy? as dichotomous by mental health services to the argument when contextualised within in Western civilization (Lukoff, Philips & the domain of human transformation and Stone, 2009, p. 61). applied to the dichotomy of enlightenment versus endarkenment. As stated above, the argument to follow is very much shaped from first person Before proceeding in this direction, a third experience, an approach found in several and final element to the framework derived Transpersonal research methods including from Zen literature illustrates the slippery Heuristic and Intuitive inquiry and terrain of the spiritual journey and offers Interpretive Phenomenological Analysis. advice on sound navigation of it: However, it is also contained within a framework of three interpenetrating “A tenth of an inch’s difference, concepts related to the nature of polarity, And heaven and earth are set apart; drawn from ancient Greek philosophy, Jungian thought, and Zen literature. The If you wish to see it before your own eyes, objective of this piece is to explore the ways in which these concepts interact with the Have no fixed thoughts either for or against axis line constructed by Tart (1995), my it.” (cited in Humphreys, 1971, p. 46) own experiences of travelling back and Originating from the Hsin Hsin Ming (On forth along this line, and the ethical issues Trust in the Heart) by fifth century Zen By Martha Sneyd surrounding cultural constructions of master Seng-Ts’an, (in Humphreys, 1971), psychological crisis and transformation. this verse points to the close proximity of The basis of this argument’s conceptual heaven and earth which are taken in this framework involves the imagined axis context to indicate enlightenment and its Enlightenment means different things to impacts the question of how profound line between two opposites bending into a opposite. With a linear understanding of different people, depending on cultural human transformation occurs. circle, so that one end meets the other, as polarity, this stanza makes little sense, context, lived experiences, spiritual depicted in the Ancient Egyptian symbol yet corresponds perfectly to the circular development and core beliefs about the While the breadth of this question could of the ouroboros, showing a serpent biting depiction outlined above where opposite nature of reality. For some it is a holy state easily encompass a dissertation, a necessarily its tail, also symbolising infinity. This ends are in fact closely connected. The reserved only for the few; to others it is focused approach is taken, different to that visual modification of polarity from linear recommended attitude for travel along humankind’s birth right, a natural freedom of Tart (1995), who, in his lecture, sketched to circular enables a clearer understanding this route, according to Seng Ts’an, is one that everyone can access with a simple shift broad definitions and explored the general of ancient Greek philosopher Heraclitus’ of neither grasping at enlightenment nor in perspective. For many, the notion of dynamics of both concepts in relation aphorism: “The way up and the way down resisting endarkenment. A complementary enlightenment falls somewhere in between to Buddhism, Western psychology, and are one and the same” (cited in Watts, 1963, addition that helps to clarify this teaching is the two views outlined above, representing cognitive science. Instead, an interpretation p. 52). Heraclitus was first to articulate the the series of the traditional Zen Ox-herding a transformed state of being, requiring of the dichotomy shaped by my own concept of enantiodromia—a Greek word pictures that depict the progress of practice constant learning, integration, and humility, experiences of acute psychological turmoil is understood in this context as the extreme from delusion to enlightenment in the form in its continual unfolding to new depths. considered. Induced by the plant medicine, of one thing leading to its opposite. The of a man taming a wild ox. As Joko Beck One of the main concerns within the field ayahuasca, and manifested as hyper-mania, dynamic of enantiodromia is the central astutely observed: “People want to jump of Transpersonal Psychology is the nature of these experiences led me through an intense philosophical direction of this argument, but from one to ten. But we can be at nine and human transformation. In the 1995 “Beyond initiation with unconscious aspects of is closely related to a second psychological slip right back to two. Advances are not the Brain” conference, Charles Tart gave a myself. One of the central themes developed component: Jung’s transcendent function, always permanent and solid” (1997, p. 37). talk entitled “Enlightenment, Altered States through this essay is therefore the notion an operation of the psyche arising from My personal experiences of travelling along and Endarkenment.” This essay asks to of “endarkenment” as the loss of sanity, “the union of conscious and unconscious the spiritual axis line, and the challenging what extent the neologism “endarkenment,” and how this relates to the ambivalent contents” (Jung, cited in Curtis, 2016, p. lessons that were learned, very much reflect presented by Tart, forms a valid dichotomy relationship between mystical experiences 13). These ideas, expressing the inherent the ideas depicted in the above framework. to enlightenment, and in what ways it and psychotic symptoms that are viewed tension between opposites, become central Having under a year’s meditation experience

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before taking ayahuasca, I had not even transformational processes often at work. and suffering” (p. 121). It is through holding channel and pathway has been created for begun developing what Evelyn Underhill However, the developments it initiated the uncomfortable tension between the the deep call to service I have felt since I (1955) described in her seminal book, within the field of transpersonal psychology contents of the deep unconscious, opposing was a child. The ideas contained within my Mysticism, as a “conscious relation with the from key figures like Roberto Assagioli, the ideas and beliefs of the ego mind, that personal experiences, formulated from the Absolute” (cited in Wapnick, 1969, p. 51) – Ken Wilber, and many others, attempted a third element is born—the transcendent philosophical, psychological, and spiritual understood as a steady process that enables to neatly separate symptoms of psychosis function—that is according to Jung, the approaches used in this argument ,offer a one to swim rather than drown in the from transformational crisis (Williams, “unfolding of our original, potential perspective of psychosis that is imbued with mystic waters. My inexperience and earnest 2012). These clean distinctions do not wholeness” (p. 186). Therefore, it could be purpose, meaning and even wisdom, which attitude became unintentionally reckless, correlate with my own experience, or with argued that the distorted and deformed stands in contrast to the construction of as a longing for complete ego annihilation research conducted by Jackson (2001), who perspectives created by psychosis contain psychological crisis within mental health and a striving for enlightenment took over. collated a table of the proposed distinctions within them a seed of potential through services and society as a whole. It could be said that this was an extreme and similarities before transposing data their unflinching illumination of approach to spiritual growth, which resulted from several case studies onto the table, shadow material, “…the dawning in an equally extreme experience. After an discovering that the transformative lived recognition of oneself in its most “The distorted and deformed overwhelming immersion in Nirvana that experiences of almost every participant unfamiliar form” (Watts, 1963, lasted several days, I began to lose touch could not be neatly divided into the category p. 41), that, if handled wisely, can perspectives created by psychosis with reality. The unravelling of my mind, of either psychotic or spiritual emergency. produce profound transformation. contain within them a seed of although temporary, was to disrupt my life In addition, in an attempt to filter out what for the next two years. Using the concept of is transformational from what is deemed My lived experiences of healing potential through their unflinching enantiodromia, the idea of one thing leading simply mad, the term spiritual emergency and recovery correspond closely to its opposite, as a tool to dig deeper into implies a superior value to processes that tick with the above theory. After a illumination of shadow material.” my descent into the dark not only reveals certain boxes, sanitizing them from mental series of manic episodes, I found the esoteric architecture of the experience, illness while confounding the existing myself with two options: attempt but furthers enriches the transpersonal stigma. to move forward with my life by leaving discussion of psychosis. the experiences to rest and doing my best to However, the notion that there is an Perry (1990), Clarke (2010) and Williams forget the whole thing; or counterintuitively, evolutionary purpose to pain and suffering The proximity between states of ecstatic (2012) all present more nuanced pivot back to face them and learn the has been noted by wisdom traditions and illumination and madness have been interpretations of psychosis as a language of the archetypes and symbols that perennial philosophies all over the world associated since the beginning of recorded degenerative phase in what is essentially had flooded my consciousness. I felt very and throughout time. St John of the Cross history (Lukoff & Lu, 2005, cited in Lukoff a regenerative process of the psyche: a strongly while I was immersed in mania that articulated this through poetry as “The et al., 2009, p. 61). Positioning the two self-healing mechanism initiated by the I was moving through the dreamscape of Dark Night of the Soul” (Underhill, 1955) as dichotomous while holding a circular unconscious that, if allowed to resolve my mind, and that every person, object, and and in alchemy, it constitutes the essential understanding of dichotomy or polarity, itself and be followed with an integration event I encountered was an element of my “nigredo” phase of transformation that where both ends meet, one is able to apply process, can result in psycho-spiritual unconscious. It was as if my internal world translates as “the blackening” (Hedeson, the concept of enantiodromia as a way to rebirth. To understand more fully how had been turned inside out and life was just 2009). In Buddhism, the First Noble Truth interpret the ambivalent dynamics between this transformation from extreme states to my imagination. states that suffering is an inherent part of mystical experience and psychosis. This stabilised peace and wellbeing can occur, it life, and in shamanism, crisis and illness are argument avoids the extreme perspectives of is helpful to draw on the Jungian concept of The integration of this period of considered initiations into realms otherwise Freud who suggested that all mystics have a the transcendent function. Carl Gustav Jung, “endarkenment”, through engaging the inaccessible. An abundance of research form of schizophrenia (1961), and RD Laing’s a Swiss psychiatrist who helped establish the transcendent function, has resulted in an within Transpersonal Psychology continues assertion that schizophrenia is a desirable field of psychology, experienced a period of increase in positive mind states such as to reveal this unlikely logic of human experience (1965). psychosis himself, and formulated the term appreciation, compassion, joy, and peace. potential. Steve Taylor’s recent study (2017) is as central to his psychology of individuation, As well, I have found a more grounded an important contribution to this discussion. The introduction of the term spiritual which could be likened to enlightenment. and mature way of being in the world Building on his previous study conducted in emergency on the part of Stanislav and through the recognition of the sacred in 2012, he identified “psychological turmoil” Cristina Grof in their book, The Stormy Jung (1966) defined the transcendent the everyday, rather than a seeking of as the most common trigger for what he Search for the Self (1990) marked an function as “coming to terms with the transcendental states. Finally, through using has classified as “awakening experiences” important progression, pointing to the unconscious” (p. 121), involving “both action these experiences to help others, a clear that, in the context of this argument,

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could be likened to temporary experiences How does society respond to individuals argument wove philosophical, psychological, of enlightenment. The significance of these found floundering in the mysterious gorge and spiritual understandings of polarity into findings is considerable as it goes against between heaven and earth? To borrow from lived experiences of insanity, which were the reason and logic prized so dearly in Clarke’s lexicon (2010), this crossing into imagined as the epitome of the endarkened contemporary Western paradigms; that out the “transliminal” is received differently state. What emerged was a nuanced of suffering and turmoil can come states such according to culture (Prince, 1992 cited in exploration of this dichotomy as both valid as peace, joy, harmony and appreciation, as Lukoff et al., 2009, p. 62). Communities that and invalid, made possible through a circular well as several other characteristics collated invest meaning in these states are more likely depiction of interpenetrating opposites and in the study, such as intensified perception, to facilitate a healthy resolution of these an embrace of paradox. connection/unity and quietening of the mind crises due to the acceptance and shamanic (Taylor, 2017). mentoring of individuals exhibiting unusual It is through the direct experience of behaviour and/or beliefs (Borges, 2014). separation and suffering, that wholeness, It would therefore appear that the dynamics The stark difference in attitude between wisdom, and wellbeing can be known. There of enantiodromia in this context work in these communities and Western mental is a seed of potential within all states and both directions. An overwhelmingly strong health systems was recorded by director conditions, including those deemed most encounter with the Divine can, for those with Phil Borges in his acclaimed documentary, taboo in society such as psychosis. Reflecting an unstable self-structure, lead to its apparent CrazyWise, that is becoming a popular on the dynamic of enantiodromia, it could opposite—an immersion in various states of catalyst for discussion within the mental be contended that the more extreme the chaos, delusion, and suffering. Encouragingly, health activist movement. Despite these endarkenment, the more potent the seed of the reverse can also be true. Surrendering to progressions the construction of crisis awakening, thanks to the raw exposure of the reality of these darker experiences with an as inherently invalid, meaningless, and unconscious material. The alchemical work attitude of humility, curiosity, and openness of no benefit to the individual or society associated with Jung’s transcendent function can lead to expanded states of awareness, still dominates front line mental health is shown to be central at this stage, as the including enlightenment experiences. It is services, witnessed directly through my tension between conscious and unconscious worth noting however that the latter of these professional work as a mental health worker content is confronted and the “tenth of an two movements doesn’t arise automatically. within the NHS. Therefore, the ethical inch” between heaven and earth revealed. As Jung (1966) knew, it takes action as well implications of transpersonal research into Just as reconciliation between conflicting as suffering to transmute “the noble with the crisis and transformation are critical, but aspects of one’s own mind constitutes an base components” (p. 360) of one’s psyche require integration into the clinical setting. integrated path to enlightenment, where that allows for the second movement of Although being tackled with increased dichotomy is both acknowledged and enantiodromia to take place, and according energy and interest, this continues to be a transcended, a further synthesising of to Virginia Curtis in Descending to the challenging and complex task. Transcendent (2016), “a wisdom not otherwise transpersonal research and clinical practice attained” to emerge (p. 17). In concluding this argument, let us return is needed to create the societal structures to the original question of whether the capable of providing compassionate Through this process, the teaching of Zen neologism ‘endarkenment’, forms a valid responses to individuals in crisis. Through master Seng Ts’an (in Humphreys, 1971) dichotomy to enlightenment. Enlightenment, recognition that light and dark exist in becomes palpable: Heaven and Earth are and by default, endarkenment, can dynamic play within the landscape of indeed in close proximity, as if within each be interpreted in multiple ways, both every human heart, I hope we can move pole there were a doorway leading to the other, intellectually and experientially due to the beyond the dualistic paradigms present as depicted in the interpenetrating circles unique spiritual learning of each individual. in professional teams as well as activist or of light and dark in the Chinese symbol of For Tart (1995) the former was virtually anti-psychiatry groups. Beneath and beyond Yin and Yang. The advice to not have fixed impossible to articulate with language, these polarized positions there is a deep thoughts, either in favor or against, could and so the construction of its opposite compassion for the human condition, in be partially interpreted as pointing to the as endarkenment was used as a doorway all its states, waiting to be experienced and optimal attitude of non-judgement towards through which to enter a broad discussion listened to. the unconscious material that emerges when of human transformation. Taking an one is engaged in the alchemy of inner change. intentionally more focused approach, this

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References Clarke, I. (2010). Psychosis and Spirituality Revisited: The Frontier is Opening Up! In I. Clarke, Psychosis and Spiri- tuality: Consolidating the New Paradigm (2nd ed., pp. 1-7). Chichester, England: Wiley- Blackwell. Curtis, V. (2016, Doctoral dissertation 10256470). Descending to the Transcendent. Santa Barbara, CA. Freud, S. (1961). Civilizations and its discontents. New York, NY: Norton. Geier, J. K. (Producer), & Borges, P. (Director). (2014). CrazyWise [Motion Picture]. Grof, S., & Grof, C. (1990). The Stormy search for the self: A guide to personal transformation through crisis. New York, NY: J. Tarcher. Hedeson, J. (2009). The four stages of alchemical work. Retrieved from The esoteric coffee house: https://www. scribd.com/doc/11441835/The-Four-Stages-of-Alchemical-Work on 06.07.19 Humphries, C. (1949). Zen buddhism. London, England: Wililam Heinemann Ltd. Joko Beck, C. (1997). Everyday zen. London, England: Throsons. Jung, C. G. (1966). Two essays on analytical psychology. Princeton, NJ: Princeton University Press. Laing, R. D. (1965). The divided self. Baltimore, MD: Penguin. Lukoff, D. P. (2009). Integrating the spirit within psychosis: alternative conceptualizations of psychotic disorders. Journal of Transpersonal Psychology,, 41(1), 61-80. Lukoff, D., Lu, F., & Turner, R. (1995). From spiritual emergency to spiritual problem: The transpersonal roots of the new DSM-IV category. Journal of Humanistic Psychology, 21-50. Tart, C. (1995). Enlightenment, Altered States and Endarkenment. Presented at Beyond the Brain conference. Cambridge, Enland. . Underhill, E. (1955). Mysticism: a study in the nature and development of man’s spiritual consciousness. New York, NY: Meridian Books. Wapnick, K. (1969). Mysticism and schizophrenia. The Journal of Transpersonal Psychology, 1(2), 49-67. Watts, A. (1963). The two hands of God: the myths of polarity. Toronto, Canada: Ambassador Books Ltd. Williams, P. (2012). Rethinking madness: towards a paradigm shift in our understanding of psychosis. San Rafael, CA: Sky’s Edge Publishing.

Martha Sneyd is an MSc student of the Alef Trust and has been working in mental health since her experiences with Ayahuasca. As part of this work she has led groups in compassion focused therapy (CFT) for people experiencing psychotic symptoms and/or low self esteem as well as psycho-educational art groups for people with a history of complex trauma. She is co-director of an interdisciplinary think tank for research in bristol that aims to improve the lives of people who have experienced psychosis and those close to them through cutting edge research and public engagement events. This combination of research, lived experience, professional work and academic study has led to invitations for regular public speaking engagements within the NHS where she aims to bridge aspects of transpersonal psychology with clinical practice. She is also a student of Zen Buddhism and is looking forward to a three month immersion in her teacher’s monastery in the fall of this year

82 | THE ALEF TRUST TRANSPERSONAL PERSPECTIVES | 83 During this essay, I will discuss the I questioned what had driven me towards potential of transformation through awakening: Was I innately spiritual, yet crisis. Reflecting on my own experience, unaware? Certainly, religion bore no I will examine the relationship between influence and yet despite this, I found psychological turmoil and sudden God—figuratively speaking. awakening, exploring whether crisis is a symptom or catalyst for self-realization—or Reflecting on this experience I now realise both. that I had failed to listen to the subtler aspects of who I really was. Repressed by According to Taylor & Egeto-Szabo external expectations, this inner knowing (2017), the term awakening refers to an finally erupted during a major event. expansion or opening of awareness where Despite this new appreciation, I still have our perceptions, ways of being, and vision many questions and continue to suffer the of the world is transformed; bringing a same challenges as before. At my core, new sense of harmony, meaning, and however, I am more stable, content, and I connection. have developed a strong sense of purpose. I see the world with new eyes and cannot My awakening occurred in 2015. I believe return to old ways of being. many factors contributed towards this process, including trauma, value dissonance, and a difficult bereavement; all of which culminated in burnout. Despite the difficulties, this crisis transformed my Studies suggest the most significant life in a positive and meaningful way. trigger for awakening is psychological Through the darkness, a fog lifted and for turmoil (Egeto-Szabo, 2017; Taylor, 2012b). the first time I had clarity about who I was. According to Steve Taylor PhD (2017), Could Psychological Crisis be a My worldview rapidly changed, however, those that encounter such an awakening the essence of this experience is very often experience positive aftereffects. difficult to explain. Many report feeling more resilient, Symptom or Catalyst for Awakening appreciative, and confident. Taylor calls this phenomenon “posttraumatic Experience? transformation” (p. 105). He also indicates that shifts in perspective are not always sudden with some undergoing more By Donna Thomas gradual realisations; yet once the shift occurs, they feel born again. So why does psychological turmoil commonly cause this phenomenon? In a book entitled, In the Grip: Understanding Type, Stress, and the Inferior Function, psychologist, Naomi Quenk explains that when we experience extreme stress or fatigue, our conscious energy becomes

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depleted giving way to unconscious This is consistent with the out-of-character that each individual will present when in their later years. Many believe there to be processing. This experience is known features described above and associated acting out-of-character would differ and in a connection between the unconscious and as being in the grip, and can present as with being in the grip. some cases, be at polar ends to each other. the transpersonal realm (as described by “out-of-character thoughts, feelings and This raises the question as to whether the Grof, above). Could the increased reporting behaviours” (Quenk, 2000, p. 1). This bookCould these out-of-character episodes unconscious (and its potential connection to of awakening experience in older individuals was produced as part of a series explainingaccount for the unusual feelings experienced the spiritual realm - discussed later) is wholly be indicative of the connection between the the Myers-Briggs Type Indicator (MBTI), during sudden awakenings? There are revealed during a grip episode. Certainly, in unconscious and spiritual domain? which was based on theories developedsimilarities; for example, grip experiences my case, the grip experience led me away by one of the pioneers of psychology, areCarl relatively rare, and as stated, occur from behaviour associated with spiritual The founder of psychoanalysis, Sigmund Jung (1875-1961). The following is a personal when individuals are extremely stressed. reflection or connection. Freud, referred to the unconscious as the example that demonstrates how a grip Taylor (2017) describes posttraumatic Id. He disagreed with this connection, experience can manifest: transformation as “rare” (p. 123) and Some theories suggest that the ego still discounting the transpersonal level all commonly triggered by trauma, including plays a significant role in a grip experience.together. He believed the unconscious realm intense stress. Nucleur physicist, Amit Goswami PhD, was made up of our instincts, desires and indicates that the ego is not only influenced other qualities, and to be wholly pre-egoic “Almost 78% of awakening experiences During research, Taylor found by conditioning, but also the constructs in nature (Sanders, 2013; Washburn, 1988). that almost 78% of awakening we create to form our personalities. Grof (2000) concurred, proclaiming that occurred spontaneously and outside the experiences occurred These constructs are “a function of the unconscious is limited exclusively to the context of spiritual practice. Without any spontaneously and outside the our own uniqueness and importance” domain of the psyche and distinct from the context of spiritual practice (Goswami, 2017, p. 97). This does appear transpersonal realm. It “consists mostly of conceptual framework for such experiences, (Taylor, 2012b). Without any to correspond with the individual nature ofpostnatal biographical material…forgotten individuals may not understand what is conceptual framework for grip experiences as described above. Faith,o r a c t i v e l y r e p r e s s e d ” ( p . 2 1). J u n g d i s a g r e e d such experiences, individuals like any other condition, may also hinder believing that unconscious content contains happening, which limits integration and may not understand what is spiritual awareness (Baring, 2013). our “collective nonlocal memory” (Goswami, subsequent transformation.” happening, limiting integration 2012, p. 89). He recognised two fields of and subsequent transformation. Goswami (2017) further explains that only unconscious processing. He likened the first An example may include an when we are able to transcend the ego field, the personal unconscious, to Freud’s individual experiencing transcendental (and these conditions), we may experience Id, because it contains our “feelings and According to MBTI, I possess the rarest (and awareness during a time of extreme stress; ourselves as “unitive” (p. 95). This tendencies which may have been repressed most spiritual) personality type, known as however, dismissing this experience as corresponds with the awakening experiences due to parental and cultural conditioning” INFJ. My dominant functions, are Introverted imagination or mental disturbance. This described in Taylor’s research; evincing their (Baring, 2013, p. 249). He called the second Intuition and Extroverted Feeling. This indicates that awakening experiences (that transpersonal quality. Psychiatrist, Stanislav field, the collective unconscious, a greater means that I am inwardly focused, future- do not lead to transformation) are actually Grof, one of the most influential figures in transpersonal field containing universal orientated, empathic and use complex more common than reported. Professor transpersonal psychology, explains that archetypal experience. patterns to navigate the world. In simplistic of Philosophy, Michael Washburn (1988) the transpersonal domain relates to the terms, I am shy, focused, creative and supports this argument, stating that while way we identify with other people and with This second field appears to correspond although I am people-orientated, I prefer many people experience awakening, “few aspects of nature. He describes this realm with descriptions provided of awakening being alone to explore my inner thoughts. undergo spiritual transformation” (p. 7). as “a source of ancestral…phylogenetic, experience by Taylor (2017). Taylor stipulates, and karmic memories, as well as visionshowever, that awakening experiences in Prior to my burnout experience, I wasIn addition, those that experience awakening of archetypal beings and mythologicalchildren are “probably more common than subjected to work-related stress and share similar characteristics, such as a feeling regions” (Grof, 2000, p. 20). This implies in adulthood” (p. 221) contradicting the mid- prolonged periods working outside of these of oneness or non-duality, as well as “an that awakening experiences may extendlife theory; however, this does not discount natural functions. As a result, my conscious intense sense of well-being and gratitude beyond a grip encounter. a connection between the unconscious energy became tired, and my unconscious, [and]…a wider sense of perspective” (Taylor, and the spiritual realm. It may also indicate inferior function (Extroverted Sensing) 2017, p. 106). These arguments, however, Outside of experiences attributed to beingthat grip experiences may be limited to came to the fore. The appearance of this don’t necessarily correspond with theories in the grip, Quenk (2000) indicates that the personal unconscious as opposed to function prompted an immediate need for presented by Quenk (2000), since according material from our unconscious emerges to a the collective unconscious, as described by sensory stimuli. In this case, I pursued high to MBTI, there are 16 different personality greater degree during mid-life. Coincidently, Jung. speed activities such as roller coaster rides types, all of which will have a unique grip research studies relating to awakening and risky behaviour such as driving fast. experience. As such, the characteristics experiences appear to focus on individualsMid-life can present its own challenges.

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and subsequent awakening. There also who have experienced sudden awakening; appears similarities between this theory or even to some extent posttraumatic and that of a mid-life grip experience. transformation, may continue to find life Perhaps crisis is a symptom of awakening challenging. Continued self-development when these changes or realisations become and spiritual practice may be needed to chaotic or overbearing, or perhaps it is the achieve a more permanent transcendental catalyst, accelerating integration and self- state. actualisation. Like Washburn, psychologist, Roberto In his theory of hierarchy of needs, Assagioli (1973), believed that self- psychologist, Abraham Maslow (1908-1970),realisation is the lifelong interplay between estimated that only 2% of individualsthe will ego and Self, suggesting that both reach a state of self-actualisation. Self- the psyche and transpersonal realm are actualisation, a term introduced by Maslow,relevant for spiritual development. John refers to a movement towards one’s Firman, full a student of Assagioli, who helped potential. He later extended his theory develop to the theory of psychosynthesis, include self-transcendence (Maslow, 1970a; stated that “exploration of the unconscious 1970b). Maslow, describes this stage as “the was important for developing a relationship very highest and most inclusive or holistic with the Self”. However, he stipulated that levels of human consciousness, behaving the “Self…[shouldn’t]…be confused with and relating, as ends rather than means, the Superconscious” (Firman, 1996, p. 6). to oneself, to significant others, to humanThe superconscious, according to Atkinson beings in general, to other species, to(2010), is a plane “above-consciousness” nature, and to the cosmos” (Maslow, 1971, (p. 163). This is described as the ultimate p. 269.) reality, something behind and beyond the According to psychiatrist, Dr. Tim Read unitive consciousness before moving on to transcendental state and human awareness. As postulated, if only 2 % of individuals Firman suggests Self to be omnipresent (2014), at this age we are more likely to a stage of psychic integration. In contrast, reach a stage of self-actualisation, does experience a crisis of meaning. DespiteWashburn (1988) believes there to be a more but distinct from numinous content. this suggest that this higher stage of self- “Self pervades all…areas of the person— achieving life’s goals, we may feel a lingeringdynamic interplay between the ego and what transcendence would be less prevalent? sense of dissatisfaction or dis-ease, evokinghe calls the Dynamic Ground. The Ground lower…middle…and higher unconscious.” Maslow does not indicate that the stage Therefore, he states, “we may encounter Self crisis which is “associated with a threat consists of the creative and spontaneous of self-actualisation is a pre-requisite to the ego” (p. 174). Read believes thatsource out of which the ego emerges in within any type of human experience, from to transcendence; describing insteadhealing…early wounding, to embracing… during this crisis we are likely to experienceyoung childhood, then becomes estranged. peak experiences that possess the same low mood and may encounter variousHis theory presents a spiralling loop where peak experience, to managing our daily mystical and unitive qualities of the affairs”sudden (Firman, 1996, p. 15-16). forms of numinous experience. Numinous at mid-life, the ego bends back towards awakening, again described in Taylor’s the Ground on the way to integration with experience is described as having a strong research. Posttraumatic transformation,Modern day pressures may leave little the transpersonal. He postulates that the religious or spiritual quality, comparable on the other hand, could indicate a more space to notice these subtler aspects of with the awakening experiences that psychic and spiritual derive from a single permanent transcendental state. This who we are. “Pre-occupation…could divert source. Taylor’s research revealed. For this to occur, experience appears to correlate attention with away from our inner selves, however, the ego must “fail significantly to Washburn and Wilber’s transegoic causing stage us to lose connection to important stop the repression of Self” (Read, 2014, p. Washburn (1988) also indicates that and may be, as indicated earlier, muchvalues rarer. and meaning” (Thomas, 2018, p. 185). “transvaluation of values can lead to 121). As Goswami (2017) explains, “the ego spiritual awakening” (P. 7); meaning that Grof also makes a distinction between Read’s (2014) explanation coincides with a the re-evaluation of our core values against is determined and predictable” (p. 97). gradual and sudden awakenings, referring to In essence, this makes it more available theory developed by transpersonal writer the conditions of our lives (which may occur spiritual emergence as the gradual unfolding and philosopher, Ken Wilber. Wilber’s during mid-life), may lead, in itself, to a and reliable; potentially preventing deep of awareness with little disruption, and listening or reflection. According to Hierarchal Psyche Structure (1990) estimates spiritual awakening. Relating this to my own spiritual emergency as a sudden awakening that around mid-life we enter the transegoic experience, I believe, value dissonance (or Taylor (2017), during turmoil our normal that causes major disruption (Taylor, 2017). psychological functions breakdown. psychic level. This theory suggests that we living a life incompatible with my values) These theories may explain why individuals are open to experiencing archetypes and was a major contributor to my burnout This may result in “lower levels of Ego-

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strength” (Stearns & Moore, 1993, p. 129). I broke under the weight of increased work an opening between the Self and the ego. (2013), describes transpersonal burnout as Is it reasonable, therefore, to assume that stress and the unexpected loss of a loved This often results in a release; healing the soul sickness, and believes that this state during crisis, the ego’s influence is disabled,one. conflict and suffering experienced by thenarrows our awareness. “I-consciousness causing natural patterns of thinking to be individual. This may confirm to the personis…often…masked by psychological interrupted? During these situations, could Reverend Professor, Stephen Wright (2005), that symptoms “weren’t due to any physical symptoms, and lost in the rush of modern something else enter this space? According described burnout as “a form of deep cause but…the direct outcome of…inner living” (Firman, 1996, p. 14). to Goswami (2017), a person’s mind and the human suffering at every level– physical, strife; spiritual awakening amounts to a real supramental (or the world of archetypes), psychological, social, spiritual– which cure” (p. 6). As previously argued, however, the cannot interact as “they give differentoccurs when old ways of being…no longer breakdown of functions may allow the kinds of subtle experiences–thinking and work and start to disintegrate” (p. 2). He Conversely, research by Chopko et al (2016) inflow of superconscious energies “and their intuition respectively” (p. 39). Certainly, considers burnout a spiritual crisis—one revealed a positive association between integration with pre-existing aspects of the whilst we’re preoccupied with concern, we of meaning, purpose and connection— spiritual growth and distress. Could this personality” (Assagioli, 1965, p. 55). Perhaps tend to overthink. As Goswami suggests, recognising the need for the soul to be explain why crisis could also amount toin athis space we develop a more authentic this may cause intuition, the channel to true to itself. Vaughan (1995) concurs, symptom of awakening? As Ellis Linders, awareness, leading to new perspectives and the supramental, to shut down. Once postulating that burnout indicates a state of a tutor at Alef Trust wrote, “Unlike most subsequent healing. In her book,The Subtle normal functions disintegrate, intuition may spiritual aridity. He believed that treatment literature on this topic…I understand Self, psychotherapist Judith Blackstone become more noticeable. Both Jung and calls for spiritual renewal or awakening. In CFS (Chronic Fatigue Syndrome)…as a describes her own recovery: Assagioli believed intuition is the simplest this sense, crisis may be a natural healing symptom of…[awakening]…as, among other way for transpersonal content to reach response. “The fundamental mistake was functions…fatigue is a protective mechanism [It] seemed…miraculous because it occurred us as it permits perceptions to arise from supposing that the healing process was to slow down the amount of transpersonal spontaneously...by simply relaxing…I [felt]… the unconscious (Assagioli, 1967; 1991). the disease” (Read, 2014, p. 103). Assagioli content entering the body” (Linders, 2018, an inherent movement…toward balance and health. It was a movement of both… Goswami (2012) describes the unconscious(1961) agreed stating that crisis may lead to n.p). Similarly, another tutor, Jevon Dangeli as the realm of potentialities (a quantum mind and body, a gradual merging of the two. [This]…was accompanied by a sense wave of possibilities), adding that this of coming alive, of moving toward truth. I “unmanifested consciousness…belongs to felt deep contact with myself, as if my mind the supramental domain” (p. 89). Could the collapse of this content into our awareness were awakening in every cell. At the same time, I felt communion with all of life, as if explain the awakening phenomena? this subtle level of the mind were also the Burnout, for me, presented both physical mind of the world, or…universe. (Blackstone, and psychological symptoms. According to 1992, p. ix) Goswami (2017), illnesses such as chronic Like others, Blackstone (1992) experienced fatigue “occur even when all…physical organs are functioning properly…dis- positive change. She believed that growth is motivated by our pre-existing potential ease can come from our vital, mental, and of wholeness. Reflecting on my experience, intuitive bodies” (p. 105). As described, my dis-ease resulted from years of dissonance I now understand that a significant factor in recovery was the realisation of my between my inner values and outer world. life purpose or as Linders (2018) put it – This was more pronounced and problematic “purpose with a big ‘P’”. within the context of work. Hochschild (1983) recognized the potential for burnout “Sooner or later something…call[s] us onto when dissonance occurs between corporate a particular path. This is what I must do…This expectation and workers’ emotions or is who I am,” wrote archetypal psychologist values. Blackstone (1992) believed that James Hillman (2017, p. 1). Blackstone (1992) “the longer psychological pain is…hidden believes that “to have a lucid relationship from awareness, the more it will affect the with the universe, we must know what we body” (p. 115). My disparity invoked a life- want. Before that, the universe…respond[s] long search for meaning (which in itself was to our…conflicted, fragmented needs;…life tiring); however, the more I became aware appears arbitrary and cruel” (p. 77). of it, the harder it was to ignore. In the end,

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Having reflected on the literature, I was able Assagioli, R. (1965). Psychosynthesis: A Manual of Prin- 4e50-4b74-96b1 3e7a7e6a791f/page/0c- Vaughan, F. (1995). Shadows of the sacred: Overcoming ciples and Techniques. New York, NY: The Viking 9b8ac0-6b00-4966-92f9-b5fd047bfe6a. Acces- spiritual illusions. Wheaton, IL: Quest. to disprove a theor y that I have held for some Press. sed 20th June, 2018. time regarding an exclusive relationship Washburn, M. (1988). The ego and the dynamic ground: between being in the grip (a state when Assagioli, R. (1967). Jung and psychosynthesis. Psy- Maslow, A. H. (1970a). Motivation and personality. New A transpersonal theory of human development. conscious energy becomes depleted chosynthesis Research Foundation. Florence, Italy. York, NY: Harper & Row. SUNY Press: New York, N.Y. giving way to unconscious processing) and Assagioli, R. (1973). The Act of Will. New York, NY: Pen- Maslow, A. H. (1970b). Religions, values, and peak ex- Wilber, K. (1990). In the eye of the artist: Art and the guin Books. periences. New York, NY: Penguin. (Original work perennial philosophy. The Sacred Mirrors: The having an awakening experience. Evidence Visionary Art of Alex Grey. Vermont: Inner Tradi- suggests that they’re distinct, although Assagioli, R. (1991). Transpersonal development: The published 1964). tions, 9-16. perhaps not completely unconnected. Open dimension beyond psychosynthesis. London, Maslow, A. H. (1971). The farther reaches of human to further exploration is the connection England: Crucible. nature. New York, NY: Viking Press Wright S. (2005). Burnout. A spiritual crisis. Nurse Stand between crisis, awakening, and unconscious Atkinson, W. W. (2010). Subconscious and the super- Quenk, N. L. (2000). In the grip: Understanding type, 19(46) processing. conscious planes of mind. London, England: stress, and the inferior function. Mountain View, Cosimo, Inc. CA: CPP. I also believe that spiritual crisis could Baring, A. (2013). The dream of the cosmos: A quest for Read, T. (2014). Walking shadows (1st ed.). London, Donna Louise Thomas is a be both a symptom and a catalyst for the soul. London, England: Archive Publishing. England: Muswell Hill Press. serving Police Sergeant based awakening—a symptom in that it may Blackstone, J. (1992). The subtle self: Personal growth Sanders, P. (2013). First steps in counselling. PCCS in West Wales. She has enjoyed and spiritual practice. North Atlantic Books. Books. Hants, England. reveal itself as a natural response to rapid a varied and successful career spiritual growth and subsequent disparity Berkeley, CA. Stearns, G. M., & Moore, R. J. (1993). The physical and as a Detective Constable and with external conditions, as indicated Chopko, by B. A., Facemire, V. C., Palmieri, P. A., & psychological correlates of job burnout in the Wright (2005), Vaughan (1995) and Chopko Schwartz, R. C. (2016). Spirituality and health out- Royal Canadian Mounted Police. Canadian J. within supervisory roles. In 2011 et al (2016). It could be a catalyst, in that comes among police officers: empirical evidence Criminology, 35, 127. she received a Chief Constable’s supporting a paradigm shift. Criminal Justice it may be seen as a resulting breakdown Taylor, S. (2012). Spontaneous awakening experiences: Commendation for her role Studies, 29(4), 363-377. of psychological functions allowing for the Exploring the phenomenon beyond religion and in a high-profile cold case review that resulted in the spirituality. The Journal of Transpersonal Psycholo- influx of unconscious material, as postulated Dangeli, J. (2013). Treating Stress and Burnout – Part 1. conviction of the ‘Bullseye Killer’. She is currently by Taylor (2017), Grof (2000), Read (2014), https://jevondangeli.com/treating-stress-burnout- gy, 44(1), 73- 91 qualified to the rank of Inspector and specialises in Goswami (2017), Assagioli (1991), and part-1/. Accessed 10th July 2018. Taylor, S. (2017). The leap: The psychology of spiritual training and detention. Prior to policing she served Jung. Whether this influx contains spiritualEgeto-Szabo, K. (2017). Exploring awakening experien- awakening. New World Library. New Delhi, India. content depends on which interpretation is ces: A study of awakening experiences in terms of Taylor, S., & Egeto-Szabo, K. (2017). Exploring Awake- with the Fire Service, Territorial Army and gained a BSc. accepted. triggers, characteristics, durations and aftereffects. ning Experiences: A study of Awakening Expe- in Surveying for Resource Development. Using her Journal of Transpersonal Psychology, 49(1), 45-65. riences in Terms of their Triggers, Characteristics, coaching skills and qualifications gained in Transpersonal Awakening experiences may allow us Duration and After Effects. Journal of Transperso- Firman, J. (1996). Self and self-realization. Palo Alto, CA: Psychology, Neuro-linguistic Programming and MBTI, to establish what we want or need. The Psychosynthesis Palo Alto. nal Psychology, 49(1). Donna is developing a new coaching program to assist development of new meaning can change Goswami, A. (2012). God is not dead: What quantum Thomas, D. (2018). Transpersonal Coaching to resolve our world view, allowing us to reach what physics tells us about our origins and how we stress, burnout and PTSD. The Transpersonal colleagues suffering with stress and burnout. Taylor (2017) calls a higher functioning state. should live. Charlottesville, VA: Hampton Roads Coaching Handbook. Jevon Dangeli. Italy. For me, life just seems more authentic. I Publishing. am secure as if I have “returned home to Goswami, A. (2017). The Everything Answer Book: How a place where I feel…comfortable…and Quantum Science Explains Love, Death, and the natural” (Taylor, 2017, p. 220). As stated, my Meaning of Life. Charlottesville, VA: Red Wheel/ experience proved positive; yet, instinctively, Weiser. I know there is more to discover. For now, Grof, S. (2000). Psychology of the future: Lessons from however, I feel no urgency; I am content with modern consciousness research. SUNY Press. whatever arises and after a tempestuous New York, N.Y. life, it’s a pleasant place to be. Hillman, J. (2017). The soul’s code: In search of charac- ter and calling. New York, NY: Ballantine Books. References Hochschild, A. R. (1983). The managed heart. Berkeley. CA. Assagioli, R. (1961). Self-realization and psychological Linder, E. (2018). Never graced with the permanency disturbances. New York, NY: Psychosynthesis of bliss. Forum 2. Contemporary Spirituality. Research Foundation. https://education.pdf.net/portal/site/836661d8-

92 | THE ALEF TRUST TRANSPERSONAL PERSPECTIVES | 93 dance have helped me evolve from a state of fragmentation (a child fleeing her body, family and society), into a state of increasing integration (an adult traveling a path home towards her inner essence, psychic centre, or “spirit”). On this path, I have experienced that body, mind, and soul are ultimately inseparable, and that physical healing, emotional restoration, psychological growth, and spiritual transformation call for embracing and reintegrating each of these domains of our embodied existence.

The thread of my life that started with CSA wove and warped through a series of medical and psychoanalytic interventions in my 20s and 30s, until I discovered spiritual practice and creative embodied expression in mid-life and finally achieved some semblance of restoration to a full sense of self. Along this path, something extraordinary happened when I began to move more consciously away from outer goals and towards connection with my inner spirit. This allowed me to emerge as my own witness, able to observe my sensations, emotions, and behaviour from a place grounded within my body rather than dissociated from it.

Revealing Spirit: Healing, In that place, I became more able to accept and withstand what Jungian psychotherapist Hillevi Ruumet (2006) describes as “inevitable returns” to the physical, emotional, and relational sites of the initial wounding. This, in turn meant that I could hold uncertainty about how the future might Growth and Transformation in unfold and no longer felt compelled to invest most of my energy into struggling towards an elusive ideal of healing. In a way, I surrendered to what was, and that’s when things started to change. the Wake of Abuse I find it helpful to use Ruumet’s (2006) model of psycho- By Lorraine Clewer spiritual development to provide structure and meaning to my “Genuine, sustainable story, because she doesn’t transformation involves a lifetime prescribe any single path for healing and wholeness, or any of peeking beneath our bandages As described by transpersonal psychologist Jacqueline Linder (2014) in her ground breaking particular outcome. She also to see what more needs healing, intuitive inquiry into the psycho-spiritual impact of childhood sexual abuse (CSA) on adult women, doesn’t pathologise wounding. CSA can affect a woman’s body, heart, mind, and soul for many years after she experiences the Rather, she suggests that there and to go about that healing with initial trauma. Survivors of this type of primal wounding frequently experience decades of chronic are boundless and simultaneous shame, self-loathing, contamination of their identity, and may develop patterns of dissociating from the utmost self-compassion. possibilities for all humans ” their bodies in order to escape their worst moments of psychological and somatic pain. to develop egoically (finding individual accomplishment), As with any trauma, unbearable memories may transmute into sensory experiences, overwhelming trans-egoically (developing unconditional love and compassion, authentic self-expression and emotions, unhealthy behavioural re-enactments, and a pronounced incapacity to initiate, navigate finding their sacred vocation) and transpersonally (discovering and embodying the harmony of the and sustain intimate relationships (Emerson & Hopper, 2011). Linder’s (2014) contribution was to body, mind and soul) during a lifetime, and that each type of growth is as valuable as the other. find that at the core of some survivor’s feelings was a sense that their soul had been wounded, shattered, stolen, or lost. In such cases, survival, recovery, and healing require the decision to live In essence, Ruumet’s (2006) model permits as many experiences of transformation as there are to be made over again in complex, adverse and repetitive circumstances (Linder, 2014). individuals, and therefore, my story and all stories fit this model. It also feels appropriate, because she encourages lifelong engagement with one’s primal wounds, and the attenuation of our egoic My repeated decision to live, and determination to recover from the effects of CSA, has facilitated responses to them, to improve one’s psychological health and spiritual wellbeing. In other words, not just my physical healing, but a gradual and sometimes bumpy process of psychological growth for Ruumet, genuine, sustainable transformation involves a lifetime of peeking beneath our and spiritual transformation—a kind of body, heart and soul recovery, if you will. Cortright (2007) bandages to see what more needs healing, and to go about that healing with the utmost self- describes healing as “a reparative process of working through old wounds and emotional hurts and compassion. This resonates with me as, time and again, life compels me to lift my bandages, and I trauma” (p. 73), and growth as “the emergence of…new potentials, new feelings, new experiences, realize that what I thought was resolved still needs my care and attention and may always do so. new parts of the self coming forth toward actualization” (p. 73). He suggests transformation occurs “when there is enough healing and growth to bring about the emergence of a new organizing Emerson and Hopper (2011) state that making peace with the body is key to healing from trauma principle that alters our entire being” (p. 73). (p. 6). As a survivor of CSA, I faced a cluster of physical and psychological symptoms that threatened my quality of life, self-esteem, self-image, and even, at times, my physical existence. In my case, a combination of reparative surgery, depth psychotherapy, meditation, yoga, and

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My healing and growth had, for decades, been intimately connected to fighting or curing those symptoms, but has ultimately been achieved by diving ever more deeply into my body to connect with my spirit.

Looking back, each step of the way was inevitable and necessary. The first steps required a surgeon’s skill to repair surface tissue; the next ones, the support of a therapist to find my voice. Beyond that, yoga and dance helped me connect with my soul, and even more deeply, meditation helped me reveal my spirit. Having experienced the need for many levels of experimentation on my journey, I passionately support Linder’s (2014) call for practitioners who work with survivors of CSA to ensure that a full range of medical, psychotherapeutic, spiritual, and expressive (body, mind and soul) therapies are available to them.

References Cortright, B. (2007). Integral psychology: Yoga, growth, and open- ing the heart. Albany, NY: SUNY Press. Emerson, D. & Hopper, E. (2011). Overcoming trauma through yoga: Reclaiming your body. Berkeley, CA: North Atlantic Books.

Linder, J. (2014). The psychospiritual impact of childhood sexual abuse (CSA) on women who experienced CSA as soul loss. (Doctoral Dissertation). ProQuest Dissertations Publish- ing, 2014. 3636826. Retrieved from https://education.pdf. net/access/content/group/40d09dd4-c6ae-47df-aab3- d20ac07ed394/Dissertations/Rosemary%20Anderson%20 Dissertations/Linder_Psychospiritual_Impact_Sexual_ Abuse_2014.pdf Ruumet, H. (2006). Pathways of the soul: Exploring the human journey. Victoria, BC: Trafford Publishing.

Lorraine Clewer has worked for twenty years as a human, labour and women’s rights advocate in Latin America and the Arab World. As part of her healing journey she began practicing Yoga, and later qualified as a teacher specialized in Yoga Psychology. Her desire to weave together self-healing, community healing and social justice led her to the Alef Trust’s M.Sc. in Consciousness, Spirituality and Transpersonal Psychotherapy, where she is researching the transformative potential of teaching yoga in jails. She holds undergraduate and postgraduate degrees in Geography and International Development, and is also training to become a Dance Psychotherapist.

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This essay will provide a two-part engagement with the recorded content of a lecture presented by Dr. Iain McGilchrist (2011). McGilchirist is an accomplished interdisciplinary scholar and a well-read and highly A Critical Evaluation articulate speaker, who embellished his talk with interesting facts. To of MacGilchrist’s Look properly critique and engage with his material, a summary of his lecture at Western Society’s will be provided. Specific attention will be given to both his neurological Machiavellian Mindset and sociological analysis of brain hemispheres. Following this will be Compared to the Context a critique of his work that focuses on Blindness Displayed by definition of terms, generalisation of conclusions, and exclusion of the heart Autistic Individuals and gut brain. Insights and applications of McGilchrist’s arguments will then be applied to the understanding of autism spectrum disorder in order By Tania Botoulas to further highlight the difficulties that arise from left hemisphere thinking and introduce the idea that environmental factors may be contributing to the decrease in man’s ability to successfully integrate hemispheric constructs. This section is particularly useful in demonstrating McGilchrist’s argument, and has further implications in the importance of applying scientific discoveries into a more holistic contextual environment. Dr. Iain McGilchrist (2011), in his lecture Erasmus or Machiavelli: Empathy and the Brain puts forward a two-part analysis of brain hemispheres: the first, neurological, and the

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second, sociological. He introduces his McGilchrist (2011) suggests an To explain these social shifts, McGilchrist sociologically enables an understanding neurological theory with observations evolutionary theory in which the two (2011) turns to use neurological of neurotypical and atypical behaviours. in differences between the structure and hemispheres were kept apart to allow for information for heuristic purposes. An However, his lecture is not entirely function of two hemispheres. Focusing different types of attention to develop. empathetic response is a more right- immune to points of criticism or critique, predominantly on the frontal lobe, which The left hemisphere, with its highly brained Erasmian response, which such as his definition and use of the term accounts for 35% of the human brain, defined focussing ability, complements the attends to both the individual and the “empathy,” and his generalisation of left and on its function as an inhibitor, right hemisphere’s broad uncommitted contextual importance. An “end justifies hemisphere thinking across cultures. McGilchrist likens the brain’s executive attention, thereby allowing us to focus on the means” response is a more left-brained McGilchrist used the term “empathy” function skills to two 16th century what we find interesting while remaining Machiavellian style of thinking which loosely to cover the ability to resonate scholars: The first is manipulative like alert to other sensory information. produces a unilateral decision that reflects with others, impute their beliefs, and Machiavelli, a political historian, who Attention, he states, creates our world the power of the individual constituents. predict their behaviours. describes the immoral, manipulative and through focused perception which McGilchrist criticises the modern world evil ways of humans and whose philosophy creates a model of understanding for the and associated culture for its emphasis Whilst applicable, this definition fails counsels leaders to rule by fear, cruelty surrounding environment. However, he on left hemisphere-style knowledge. This to reflect the complexity and subtleties and deception. The second is empathetic also suggests that the ability to integrate manifests on platforms such as media, of empathy. For example, Simon Baron- like Erasmus, a classical scholar and the two is tied to brain development over art, and technology to the theologian who was more inclined to time, beginning with an innate ability detrimental exclusion of preach on the value of love, temperance, for empathy, compassion, co-operation, more right hemisphere-style and wisdom, and whose philosophy on and truth, whilst only later developing thinking. McGilchrist closes rulership focused on positive aspects such skills that allow us to lie, manipulate, and his lecture by reminding as humour, tolerance, and kindness. deceive. his audience that while the left hemisphere knows a McGilchrist (2011) goes on to describe McGilchrist (2011) then moves on lot, the right hemisphere that the right frontal lobe, which is larger to liken current cultural and societal knows more, and that as and slightly asymmetrical compared to behaviours to the analytical detail- humans and scientists, we the left, is involved in “seeing the bigger” oriented left hemisphere. He postulates need both visions of the picture.” The function of the corpus the debatable issue that since the 18th world to understand our callosum is to both separate and then Century, mankind seems to be losing interconnectedness and integrate the two points of view, whereas the ability to empathically engage with become rational sentient the function of the frontal cortex is to the world, despite the fact that the latter beings. inhibit reactions or impulses or more half of the 18th Century is linked to the specifically create a “necessary distance” emergence of empathetic trends such as McGilchrist (2011) puts which allows for an informed decision, the woman’s and anti-slavery movements. forward a useful analogy a choice in response. It obtains a sense This, he argues, is due to a stronger of the lateral and unified of the contextual whole before the left inclination toward left brain perception, constituents of the brain hemisphere proceeds with analysing causing civilisation to drift towards over through looking at the the individual parts prior to passing specialisation, depersonalization, and differences in the structure information back via the corpus callosum materialism—an approach that results in and the function of the to be re-integrated in the whole. increasing bureaucracy, greed, isolation, individual hemispheres and even paranoia. which neurologically and In explanation of this process,

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Cohen (2001) describes empathy as perpetuate an understanding that does metacognitive choices, they highlight a structures that affects both the inter- “being able to infer the full range of not reflect any cross-cultural variation. whole-body awareness, stating that we and intra-personal cognitive processes mental states (beliefs, desires, intentions, There is a high probability that there utilise three neural organs to tap into linked to the expression and maturation imagination, emotions, etc. in one’s own are groups that still display contextually ability to perform and choose actions, of empathy (Lombardo, Barnes, and in other’s minds) that cause action” integrated world views, reflecting the dual which are based on Courage (enteric Wheelwright, Baron-Cohen, 2007). The (p. 41). In contrast, Batson (2010)’s nature of hemispheric processing rather brain), Compassion (heart brain), and similarities are observable both in the Altruism Empathy Hypothesis uses the than the more isolated detailed knowledge Creativity (cephalic brain). neurology and behaviours displayed by term “empathetic concern” to describe that McGilchrist associates with modern individuals with ASD, and can serve to the perceived welfare of someone in need, culture. Applying the anatomical and functional highlight the short comings of left brain or “empathetic emotion,” and further differences of the brain to mirror broadly reliance and further support McGilchrist’s distinguishes it from seven other uses of For example, recent MRI studies highlight current societies engagement and cultural concern with the Western world’s left- the term “empathy.” differences in the way that Chinese and standpoints can act as a useful metaphor, orientated thinking as reflected by our American brains process stimuli if only to help further our understanding consumer-oriented, greed driven society. differently and indicate that that becoming highly specialised in any culture can shape and alter the science contributes directly to the inability Generally, ASD is described as a Tapping into one of our three brains— perception of the brain (Park & and resistance to integrating detailed developmental disorder characterised the“ head, heart, or gut brain—reveals how Chee, 2010). By commenting knowledge into a wider humane and by difficulties with communication as an observer and making cohesive humanistic approach. It should and social interaction manifested by we can access innate intuitive and complex sociological generalisations, not be limited and needs to be open to restricted and stereotyped patterns of wisdoms which have been linked to ancient McGilchrist’s work could further right hemispheric analyses and behaviour, interests, and activities (DSM- esoteric and spiritual traditions. be considered either limited application. 5). However, more recently it has also by a Western-centric bias or been defined as a complex genetic disorder ” The close parallels of McGilchrist’s (2011) problematic if being applied (Krajmalik, Lozupone, Kang & Adams, beyond the scope of the modern part versus whole thinking, such that the 2015), presenting with behavioural To be clear in our thinking and Western environment. McGilchrist’s emphasis is placed on a specific part rather abnormalities as well as gut imbalances application or further investigation and theories could also be challenged by new than its contextual relevance, results in (de Angelis, Francavilla, Piccolo, de research of his work, it is imperative that research into a more tiered understanding alienation rather than engagement and a Giancomo & Gobbetti, 2015), and such terminology be clarified. Following of knowledge that reaches beyond the specific highly detailed perception rather immune system abnormalities (Samsun, this, in his introduction of the metaphoric neurology of the brain or more complex than an integrated whole understanding. Ahangar & Nasar, 2014). Interestingly, allegory of Machiavellian and Erasmian analysis of brain functioning. This is strikingly embodied in individuals ASD thinking and behaviour reflect thinking to the hemispheres, McGilchrist who have been diagnosed with Autism many of the left hemisphere functions, (2011) suggests that modern society and Work by G. Soosalu and M. Oka Spectrum Disorder (ASD). A look at including a lack of frontal lobe inhibitions culture is reflecting left-brained thinking (2013), whose book mBraining refers to autism can highlight the effects of a and socially bound constructs that in their actions. In doing so, he makes neurological findings implying that by strict left hemisphere thinking and McGilchrist’s identifies in his lecture. a broad assumption that all cultural tapping into one of our three brains— immature or disordered right pre-frontal groups across the world are behaving in the head, heart, or gut brain—reveals lobe involvement. Recent research has These features frequently result in limited a similar fashion. Whilst this is possibly how we can access innate intuitive and highlighted the importance that the lack world views that inhibit or affect both the a dominant trait, particularly through complex wisdoms which have been of social empathy displayed in individuals acquisition and application of knowledge the paradigms of globalisation and linked to ancient esoteric and spiritual with Autism does not indicate a complete and the ability to integrate and apply technological access, it is problematic to traditions. Unlike McGilchrist’s choice absence of empathy; instead it reflects constructs in pragmatic settings. Baron- of Machiavellian versus Erasmian an impairment in the cortical midline Cohen (2008) comments that they key

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neural regions for ASD diagnosis may neuro-typicals see global before Unfortunately, though, this issue has paper (Christensen, Bai, Braun, 2012) well be found in the amygdala, and in the detail, this is absolutely the reverse in also been linked to feelings of isolation, and some scholars estimating a rise to medial and orbito-frontal cortex—the autism, which frequently aids autistic depression, and anxiety, and both ASD 1:22 by the year 2020 (Bateman, 2013)— neurological networks which McGilchrist individuals in visual, verbal, absolute or sufferers as well as those living with the implications of loss of, or impaired identifies as key components in the binary type thinking skills (Grandin, them, complain of resultant social and empathy and/or the ability to express development of awareness and perception. 2012). This disorder has been linked emotional discords (Li, Kelley, & Evans, empathy in society are highlighted. Clinically, affected children and adults to right hemisphere Theory of Mind 2010). The autist’s inability to consider present with difficulties relating to (ToM) difficulties, otherwise known as the points of view, wants, needs, and While arguments regarding the increasing pragmatic language and other social skills, “mind blindness” (Vermeulen, 2011). desires of others frequently leads to prevalence of autism abound—many most often compounding their difficulties Interestingly, many studies show that angry frustrated emotional meltdowns of them quoting broader diagnostic with contextual learning. In addition, they as a result of their difficulties, people until their desires are met—a behaviour criteria—there is no denying a steep often display detail thinking, focussing diagnosed with ASD find it exceptionally that can be compared to Machiavellian increase. Some researchers are venturing on parts or details in pictures, stories, difficult to manipulate, deceive, or lie thinking. While we know that higher to claim that the increase in ASD may or events, and at times displaying savant (Li, Kelley, & Evans, 2010) —a feature functioning ASD s are able to present well be because of the rise in toxins in skills, which are linked to dysfunctional that may well benefit current western/ with some degrees of compassion (once our environment—a belief very close attention skills (Vermeulen, 2011). first world society, especially our political made aware of them explicitly), it is not to my own. The question of causality is leaders! a skill that can be generalised or applied highlighted here. While McGilchrist While McGilchrist describes how readily into a variety of contexts, and (2011) likens cultural behaviours to left has been coined “Centex blindness’ by hemisphere functions, autism has been Vermeulen, (2011). This area of research linked to neurological differences in the thus supports McGilchrist’s concerns of brain and gut. cultures becoming alienated, abstract, Recent research is questioning the and categorical regarding a left-biased link to environmental factors. Jepson decontextualized view of the world. In (2006) comments that in the past 20 addition, it highlights the importance of years, 80,000 chemicals—none of which hemispheric integration on an individual have been tested for neurotoxicity— and social level. have been introduced into the global While science and analytical thinking can environment. These toxins include, be beneficial contributors and advance our medicines, biopesticides, and growth understanding of the world, we should stimulants (Sharma, Kumari, & not forget to re-integrate detail and Menghani, 2014), which cause microbial findings thereof ontologically into a global changed metabolites to affect gut- perspective. Vermeulen (2011) points out brain interactions (Krajmalnik-Brown, that pure, controllable, and replicable Lozupone, Kang, & Adams, 2015). The research may be beneficial, but it fails to time frame coincides with the steep rise be applicable in real life, where variables in incidences of ASD globally. If this is change dynamically based on context. indeed so, the implications for future With autism being on the rise—as many research are enormous as this would a 1:68 children according to one research undeniably confirm that we as humans are becoming too analytical and isolated

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as McGilchrist (2011) suggests, but that (Feinberg, 2007). If this is indeed so, then Extreme left hemisphere thinking as in Chinese and American children between three and six years of age: A cross-cultural this has less to do with choice and more maybe the observation of our so-called evidenced by Autism Spectrum Disorder study. Developmental Psychology, 9(1), 102- to do with a global epidemic caused by neuro-typical culture is in-fact also a indicates that even in high functioning 108. http://dx.doi.org/10.1037/h0035080 humanity’s “progress” in the sciences response to environmental influences, just autists difficulties in contextualising Christensen DL, Baio J, Braun KV, et al. (XXX that are responsible with the production on a smaller more resilient scale. info may result in individuals having DATE)Prevalence and characteristics of autism spectrum disorder among children of variable chemical structures that highly specialised skills that they can aged 8 years — Autism and developmental are causing bio-chemical changes in In conclusion, McGilchrist (2011) puts apply in their own field but who are disabilities monitoring network, 11 Sites, forward a useful and seemingly prevalent United States, 2012. MMWR Surveillance populations exposed to these “advances in unable to function without help in a Summary 2016;65 (3), 1–23. DOI: http:// technology.” analysis of both the neurological aspects social environment (McGilchrist, 2011). dx.doi.org/10.15585/mmwr.ss6503a1 of brain hemispheres as well as the Whilst possibly too generalised or culture De Angelis, M., Francavilla, R., Piccolo, M., De Genetic pre-disposition and advances sociological manifestations of a more left specific, his work is useful in highlighting Giacomo, A., & Gobbetti, M. (2015). Autism in epigenetics may just link ASD’s brain-inclined society. His work illustrates spectrum disorders and intestinal microbiota. the dangers of a society who uses only Gut Microbes, 6(3). neurological characteristics to structural techniques that provide novel left brain thinking as reflected in those Doron, K.W., Bassett, D.S. and Gazzaniga, environmental factors brought about by and previously unapproachable insights diagnosed with Autism. McGilchrist’s M. S. (2012). Dynamic network structure of highly-specialised scientific applications into the role of interhemispheric co- interhemispheric co-ordination. Proceedings observations outline how a break down of National Academy of Sciences. 109(46), without realising the complex interaction ordination in cognition. Furthermore, his in contextualised thinking may lead 18661-18668. https://doi: 10.1073/ pnas.1216402109 between it and other materialistic sociological analysis of modern thought to an increase in miscommunication features. We know from epi-genetics seems to hold both anecdotal accuracy Feinberg, A. P. (2007). Phenotypic plasticity and loss of implied meaning leading to and the epigenetics of human disease. now that environmental factors interact and application to disorders such as the radical shifts in the structure of society Nature, 447 (5), 433-440. http://doi:10.1038/ with biological markers to create novel Autism Spectrum Disorder. and the social interactions shared on nature05919. behaviours and disease expression Frith, C. (1996). Brain mechanism for a day to day basis. Ultimately, left ‘having a theory of mind’. Journal hemispheric thinking can compound of Psychopharmacology, 10(1), the already evident Machiavellian place 9-15. Retrieved rom https://doi. org/10.1177/026988119601000103 where profit is attained regardless to the Grandin, T. (2012). XXX NAME. Retrieved cost of the environment, where science from https://www.youtube.com/ concerned with the microcosm has watch?v=UbRWIn1VHzo forgotten/forsaken the macrocosm and its Jepson, B. (2006) Autism: The evolution of a disease. Presented at the National Autism interdependence on contextually bound Association conference in 2006. Not sure how stimuli. to reference. Retrieved from http://www. whale.to/vaccines/jepson.html References Krajmalnik-Brown, R., Lozupone, C., Kang, D., & Adams, J. B. (2015). Gut bacteria in children Baron- Cohen, S. (2014). Affect regulation and with autism spectrum disorders: challenges the developing right brain: Linking and promise of studying how a complex community influences a complex disease. developmental neuroscience to paediatrics. Microbial Ecology in Health and Disease, 26 The Neuropsychologist. 6 (3) (1). Baron-Cohen, S., Leslie, A. M., & Frith, U. Li, A. S., Kelley, E. A., & Evans, A. D. (2011). (1985). Does the autistic child have a theory of Exploring the ability to deceive in children mind? Cognition 21 (1), 38-46. with autism spectrum disorders. Journal of Bateman, C. (2013). Autism: Mitigating a Autism and Developmental Disorders, 41 (2), global epidemic. 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cognition and empathy in autism. PLoS ONE, Soosalu, G., & Oka, M. (2012). Neuroscience 2(9): e883. https://doi.org/10.1371/journal. and the three brains of leadership. pone.0000883 Retrieved from https://www.leader-values. MacFabe, D. F. (2012). Short-chain fatty acid com/FCKfiles/Media/mBIT%20and%20 fermentation products of the gut microbiome: Leadership%20article.pdf implications in autism spectrum disorders. Svetlova, M., Nichols, S., & Brownell, C. Microbial Ecology in Health and Disease, 23, (2010). Toddlers’ prosocial behaviour: (1). From instrumental to empathic to altruistic Alef Trust provides transformative graduate programmes MacGilchrist, I (2009). The master and his helping. Child Development, 81(6), 1814- 1827. Retrieved from http://www.jstor.org/ and open learning courses in consciousness, spirituality emissary: The divided brain and the making and transpersonal psychology. of the western world. New Haven and London, stable/40925301 England: Yale University Press. Tager-Flusberg, H. (2007). Evaluating These programmes aim to serve the emergence of MacGilchrist, I. (2011). [video]. Retrieved the theory-of-mind hypothesis of autism. new paradigm science, nurturing the development of from https://www.youtube.com/ Current Directions in Psychological Science, human consciousness and culture. watch?v=dFs9WO2B8uI 16 (6), 311-315 Retrieved from https://doi. org/10.1111/j.1467-8721.2007.00527.x Park, D. C., & Huang, C. (2010). Culture www.AlefTrust.org wires the brain. A Cognitive neuroscience Vermeulen, P. (2012) Autism as Context Email: [email protected] perspective, 5 (4), 391. Retrieved from http:// Blindness. Shawnee Mission, Kansas: AAPC doi: 10.1177/1745691610374591 Publishing Samsam, M., Ahangari, R., & Naser, S. A. Vivona, J. M., (2009). Leaping from brain (2014). Pathophysiology of autism spectrum to mind: a critique of mirror neuron disorders: Revisiting gastrointestinal explanations of countertransference. Journal involvement and immune imbalance. World of the American Psychoanalytic Association, Journal of Gastroenterology, WJG, 20(29), 57 (3), 525-550. Retrieved from https://doi. 9942–9951. Retrieved from http://doi. org/10.1177/0003065109336443 org/10.3748/wjg.v20.i29.9942 Zahn-Waxler, C. (1991). The case for empathy: Sharma, A., Kuumari, N., & Menghani, E. A developmental perspective. Psychological (2014). Bioactive secondary metabolites: An Inquiry, 2(2), 155-158. Retrieved from http:// overview. International Journal of Scientific & www.jstor.org/stable/1449257 Engineering Research, 5 (4).

Tania Botoulas is a practicing Speech Therapist and Audiologist, specialising in Early Intervention in the paediatric population where she focusses her interest in children with Autism, Down Syndrome, and other rare genetic disorders. She has played an important role in the Down Syndrome Inclusive Education Foundation (DSIEF)—a pilot study on the inclusion of Down Syndrome in a mainstream kindergarten setting, where her phonic gesture system is being trialled as a support for children with verbal dyspraxia. Having received the Bromilow Downing Clinical Award for the student with the highest clinical ability, she began practicing at Tygerberg and Red Cross Children’s Hospital before opening her own multidisciplinary private practice ‘The Word Shop’, which offers support to patients and their families. Her insatiable quest for knowledge resulted in her obtaining a diploma in Astrology, followed by Level 1 Psycho-phonetics and Makaton Gesture System Accreditation and more recently her completion in the Soul Collage facilitators course. These, along with her interest in personal development led her to enrol in the Consciousness, Spirituality and Transpersonal Master’s Program through the Alef Trust, which she is currently pursuing.

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