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Psychological and Spiritual Roots of Transpersonal Psychology in Europe

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Psychological and Spiritual Roots of Transpersonal Psychology in Europe International Journal of Transpersonal Studies Volume 19 | Issue 1 Article 16 1-1-2000 Psychological and Spiritual Roots of Transpersonal Psychology in Europe Laura Boggio Gilot Founder and President, Italian Association ofTranspersonal Psychology (AIPT) Cofounder and President, European Transpersonal Psychology Association (ETPA) Follow this and additional works at: https://digitalcommons.ciis.edu/ijts-transpersonalstudies Part of the Philosophy Commons, Psychology Commons, and the Religion Commons Recommended Citation Gilot, L. B. (2000). Gilot, L. B. (2000). Psychological and spiritual roots of transpersonal psychology in Europe. International Journal of Transpersonal Studies, 19(1), 133–140.. International Journal of Transpersonal Studies, 19 (1). http://dx.doi.org/10.24972/ ijts.2000.19.1.133 This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 4.0 License. This Article is brought to you for free and open access by the Journals and Newsletters at Digital Commons @ CIIS. It has been accepted for inclusion in International Journal of Transpersonal Studies by an authorized administrator of Digital Commons @ CIIS. For more information, please contact [email protected]. Psychological and Spiritual Roots of Transpersonal Psychology in Europe Laura Boggio Gilot Founder and President, Italian Association ofTranspersonal Psychology (AIPT) Cofounder and President, European Transpersonal Psychology Association (ETPA) Rome, Italy European sources oftranspersonal psychology involve science and the spiritual tradition: both are relevant for consciousness research, developmental studies, and psychotherapy. The almost common element of scientific sources (Jung, Assagioli, Diirckheim, Frankl) is the concept of the ego-Self axis, whereas in Christian mysticism it is virtues- humility, devotion, and surrender to God's will, leading to mental silence-fundamental for the unity of the Soul with the Divine. Eastern and Western spirituality are complementary, as the former, based on awareness practices, is deeply relevant for the opening of the third-eye chakra, or spiritual intuitive intellect (wisdom), and the latter for the opening of the heart chakra (love). Joining the paths of love and wisdom is an important fmality of an integral model of transpersonal development, education, and psychotherapy. May the research on the integral model unify the efforts ofAmerican and European seekers for the benefit of the world and humanity. Sickness comes from matter, nature, rather than on disgust and indifference. but healing comes from Soul. Through such a higher psychology the science of -Paracelsus life could be also a life ofpassion, hope for humanity, and revelation of values. RANSPERSONAL PSYCHOLOGY originated in In more recent times, especially through Ken the USA in the late 1960s and developed Wilber's research (e.g., 1997), transpersonal T in Europe in later decades as a new field of psychology has become a specialized field of research and endeavour proposing a revolutionary developmental studies, addressing the stages of approach to theories of mental health based on a identity and consciousness in which the highest unified paradigm joining scientific psychology and talents, creativity, and intuitive intelligence flourish traditional wisdom. In the very beginning, the word as optimal well-being and behavior, contributing to "transpersonal" referred to "the farther reaches of the peaceful evolution of the planet. In this frame human nature" (Maslow, 1969) and to states of con­ of reference, transpersonal psychology intends to sciousness in which "the sense of identity or self ex­ offer not only a context for mental healing, but a tends beyond the individual or personal to encom­ system of growth in which potentialities that are pass wider aspects of humankind, life, psyche, and latent in the unconscious can be integrated to cosmos" (Walsh & Vaughan, 1993, p. 3). the point of attaining the spiritual goal of In the preface to his book Toward a Psychology Enlightenment, corresponding to direct realization of Being Maslow (1962) defined transpersonal of the spiritual essence ofthe Self and to Liberation psychology as a transhuman and more elevated from the suffering due to ontological ignorance. perspective, centered on cosmic rather than The realization of the Self, as outlined in the individual needs and interests, thus going beyond meditative tradition, corresponds to the apex ofall the the single human condition, and to be elaborated lines of development: the cognitive ones, corresponding on the basis of compassion and love for human to superconscious intuition which perceives the The International journal ofTranspersonal Studies, 2000, Vol. 19, 133-140 133 © 2000 by Pan.igada Press universal principles; the affective ones, corresponding to define the Self. The symbol he used was the circle, to unconditional and inclusive love; the moral ones, an archetypal figure ofwholeness where the circum­ corresponding to action without attachment in the ference represents all the forms ofindividuality and service of life; and the interpersonal ones, the center the point to which all refers. In other corresponding to solidarity, compassion, and words, the circle represents the Self as the center of generosity toward others (Boggio Gilot, 1987). an extension that includes all human components Transpersonal studies have developed in the USA and that maintains and holds in equilibrium the emphasizing the value of the Eastern meditative entire psyche and the personal ego. tradition, overall Hindu and Buddhist, for its methods Comparing the totality of the Self to the of awareness and transformation, and much work fragmented ego expressing itself as a mask or has been done toward a synthesis between these persona, Jung used another metaphor, noting that methods of meditation and psychology. Antecedents as the earth turns around the sun, so the ego to transpersonal psychology, however, existed in turns around the Self As a central and transcendent Europe much before the birth of the American principle, the Selfis like an interior guide ofa superior movement. As pointed out by Descamps (1991): order: differentiated by the conscious personality, it ''Transpersonal psychotherapy was, at its beginning, is a higher subject acting as a regulating factor, a typically European construction, with the Swiss inspiring the ego and bringing it to maturation. The Carl Gustav Jung, the Italian Roberto Assagioli, the Self operates beyond the psychological contents French Robert Desoille, the Austrian Viktor Frankl, and independently of conscious efforts. the German Karl Diirckheim. These are the five precursors of transpersonal psychotherapy." Roberto Assagioli In addition to the foremost psychologists HE FATHER of psychosynthesis, Assagioli, mentioned by Descamps, the leader of the French shared with Jung the concept of the ego-Self Transpersonal Association, Europe has also T axis. In his view, the Self is behind, or above, the contributed a precious spiritual tradition, mainly conscious ego, and exists in an area ofreality which from Christian sources, and both contributions are is different from the flow of psychological relevant for the development ofresearch in the field. phenomena and from organic life: the Self cannot be influenced by their contents, but its own ~ The Ego-Self Axis in European influence can deeply modify the psychophysical Transpersonal Psychologists ~ conditions (Assagioli, 1973). Assagioli recognized that the Self has a The common element of four of the above five European transpersonal pioneers is the permanent nature and is interconnected to universal life. In other words, the Self has a conception of the ego-Self axis. universal and transcendent nature that is beyond the limits of death and finitude. It is the archetypal Carl Gustav Jung essence of Truth, Goodness, and Beauty, and the OING FAR beyond the narrow psychoanalytic seat of the manifest spiritual virtues which G concept ofpersonality, based on the mechanis­ originate from an undifferentiated and indivisible tic, materialistic, and biomedical model, Jung (1980, reality (Spirit, Consciousness, Summum Bonum). 1983) defined the Self as a totality, embracing indi­ Compared to Jung, Assagioli goes beyond theory vidual and collective unconsciousness and synthe­ and proposes a practical experiential goal. For sizing all of their polarities in a wholeness. He Assagioli, Self-realization becomes connected to pointed out that the Self is not only a totality but applied and transformative spirituality: he referred also a center transcending the ego and operating to this as the goal of psychosynthesis and the on it. Such a paradoxical description ofthe Self as a highest meaning of human development. wholeness and transcendent center is widely de­ Assagioli emphasized that Self-experience is scribedin the Upanishads, the last part ofthe Vedas, different from Self-realization. The former is a the ancient Hindu sacred texts on which is founded temporary and transitory experience which can the Advaita Vedanta tradition, providing the larg­ arise when ordinary consciousness is deconstructed est source of knowledge on the nature of the Self for various reasons, such as through meditative and Self-realization. Jung used a symbolic language techniques or deep visualizations as well as through 134 The International journal ofTranspersonal Studies, 2000, l-01. 19 traumas or experiences of deep love. Far more than meaning to inner life and that spirituality
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