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Journal articles on the topic 'Transpersonal psychology'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

Valle, Ronald S., and Carmi Harari. "Transpersonal psychology." Humanistic Psychologist 13, no. 1 (1985): 11–15. http://dx.doi.org/10.1080/08873267.1985.9976719.

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2

Kilrea, Kelly, and Stéphanie Larrue. "Virginia Satir’s Transformational Systemic Therapy: A Transpersonal Approach to Family Therapy." Integral Transpersonal Journal 14, no. 14 (2020): 64–88. http://dx.doi.org/10.32031/itibte_itj_14-kk-ls4.

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The work of Virginia Satir, a pioneer family therapist, is examined as a transpersonal approach to family therapy. Ways in which transpersonal perspectives may be applied in family therapy are explored in Satir’s notions of grounding and centering, the evolving and transcending concept of congruence using the Self/I AM concept in the Satir iceberg model, as well as the Satir conceptualization of the therapist’s use of self. Aspects of transpersonal psychotherapy relevant to the practice of family therapy are examined, including the creation of a transpersonal space of trust in order to strengt

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3

Law, Ho, B. Les Lancaster, and Nikki DiGiovanni. "A wider role for coaching psychology – applying transpersonal coaching psychology." Coaching Psychologist 6, no. 1 (2010): 24–32. http://dx.doi.org/10.53841/bpstcp.2010.6.1.24.

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This paper aims to address the wider role of coaching psychology by showing how:1. The coaching profession is entering a new realm of coaching consciousness that is beyond the current state of engagement – that is – transpersonal coaching psychology.2. Transpersonal coaching can be grounded in transpersonal psychology.3. Transpersonal coaching psychology can be used to lever social change that could have a significant impact upon our environment.The above is based on our contributions to the 2nd European Coaching Psychology Conference’s symposium entitled ‘Transpersonal Coaching Psychology and

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4

Isayev, Hasan, and Irada Taghiyeva. "A NEW APPROACH IN PSYCHOLOGY: TRANSPERSONAL PSYCHOLOGY." History of Science 6, no. 1 (2025): 101–11. https://doi.org/10.33864/2790-0037.2025.v6.i1.101-111.

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Abraham Maslow, who is known as the philosophical father of transpersonal psychology, first introduced the term to the public at a conference held in San Francisco in 1967. Maslow promoted the concept of the highest human development needs and the idea of "self-actualization." He also noted that humanistic psychology played a transitional role to transpersonal psychology. The aim of our research is to explore the relationship between the mind and body, explain what transpersonal psychology is, and describe the approach it offers. Additionally, the research seeks to examine both the theoretical

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5

Masters, Errol. "Transpersonal Astro-Psychology." Self & Society 13, no. 3 (1985): 139–44. http://dx.doi.org/10.1080/03060497.1985.11084693.

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6

Cohen, Elliot. "Transpersonal psychology as critical/radical psychology." Transpersonal Psychology Review 24, no. 1 (2022): 24–26. http://dx.doi.org/10.53841/bpstran.2022.24.1.24.

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Editor’s note: this article is a summary of the Keynote at the Section Annual Conference Transpersonal Activism on 12 September 2021.Despite its designation as the ‘Fourth Force,’ Transpersonal Psychology often occupies a peripheral and precarious place within mainstream Psychological approaches. Its historic focus on mystical/spiritual and non-ordinary states of consciousness, coupled with its continued emphasis on subjective and experiential inquiry, have often led to it being excluded in favour of more materialist, positivistic paradigms that currently dominate the discipline. Rather than a

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7

Buckler, Scott, April Woodward, and Ho Law. "The transpersonal that can be defined is not the true transpersonal: A Taoist perspective on defining transpersonal psychology." Transpersonal Psychology Review 21, no. 1 (2019): 17–21. http://dx.doi.org/10.53841/bpstran.2019.21.1.17.

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This paper aims to provide an understanding on the meaning of transpersonal psychology. It first examines the current definition of transpersonal psychology and its inherent problems and challenges. It then offers a new insight on the definition by drawing a parallel metaphor from the Taoist perspective and concludes that the nature of transpersonal psychology is fluid like water which is formless. Transpersonal psychologists may well be continuously calling themselves Transpersonal psychologists and let the transpersonal continuously evolve and be defined by the individual concerned. The trut

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8

Edwards, Anthony. "Transpersonal psychology and social cognition: Towards an integration." Transpersonal Psychology Review 13, no. 1 (2009): 77–86. http://dx.doi.org/10.53841/bpstran.2009.13.1.77.

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Social cognilion and transpersonal psychology may seem sharply distinct approaches to psychology. This viewpoint is challenged in this paper, which makes the case for a fruitful rapport between these two perspectives. This is illustrated by looking at how transpersonal psychology may benefit from taking greater cogniza-nce of social cog nd ion research, and at how social cognition may be helped by incorporating important insights from transpersonal psychology. The merits of a transpersonal approach on five topics within social cognition are considered: beliefs and attitudes, attribution theory

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9

Anderson, Rachel. "Reflections on the research methods, ontology and purpose of scientific transpersonal psychology, inspired by Eurotas 2024." Transpersonal Psychology Review 26, no. 1 (2025): 39–48. https://doi.org/10.53841/bpstrans.2025.26.1.39.

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This paper examines the issues raised in a recent round table on the future of research in scientific transpersonal psychology. It suggests ways in which transpersonal psychology might meet both the seemingly paradoxical goals of scientific rigour and transpersonal integrity. First, the paper posits that existing quantitative and qualitative research methods are likely sufficient to study transpersonal subject matter, provided the research questions utilised do not limit the scope of transpersonal inquiry. Secondly, the paper argues that the possibility of an ontology of consciousness beyond t

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10

Drew, John, and Ho Law. "The Organization, Transpersonal, Spirituality and Values in the Workplace." Integral Transpersonal Journal 10, no. 10 (2018): 88. http://dx.doi.org/10.32031/itibte_itj_10-dj-lh3.

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This paper critically examines the organisational practice that relates to transpersonal psychology. Drawing upon major theories and findings in the broad area of transpersonal applications from a literature review, we argue that the values of the transpersonal are being communicated indirectly at work. They are subsumed in ‘spirituality’, which in turn is subsumed by the term ‘value’. We conclude that transpersonal psychology has an important role to play in the workplace and suggest possible ways as to how to move the discipline forward. KEYWORDS Organization, Workplace, Spirituality, Transp

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11

Lancaster, B. Les. "Velmans and the Transpersonal: Reflexivity at the Core." Journal of Consciousness Studies 30, no. 1 (2023): 43–64. http://dx.doi.org/10.53765/20512201.30.1.043.

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In assessing the relevance of Velmans' work for transpersonal psychology, two major features of his reflexive monism are explored. The first is the notion that consciousness is embedded in the external world and in the body, the second is the principle of reflexivity itself. The embeddedness of consciousness in the world underpins transpersonal notions of consciousness as a primary reality of the universe. Consciousness as embodied is a critical component for therapies and psychospiritual practices that focus on somatic awareness, both central to transpersonal psychology's objectives. The refl

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12

Shumkov, Mikhail Alekseevich. "Transpersonal psychology. The experience of transpersonal development and consciousness." Humanitarian, no. 1 (2) (February 2, 2017): 58–59. http://dx.doi.org/10.21661/r-115950.

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13

Watts, Fraser. "Psychology, religion and the transpersonal." Transpersonal Psychology Review 20, no. 1 (2018): 15–22. http://dx.doi.org/10.53841/bpstran.2018.20.1.15.

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The relationships between psychology, religion and the transpersonal are difficult to clarify because of confusion and uncertainty about the key terms. ‘Religion’ is so diverse that there is no single essence of religion that is found in all its manifestations. The ‘transpersonal’ is also hard to define, one of the issues being that it is often defined largely in what it goes ‘beyond’ rather than what it is in itself. It is suggested that interest in the transpersonal has migrated out of religion and in some respects remains a quasi-religion. Finally there is often an ambiguity in how psycholo

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14

Pasiska, Pasiska. "KONSEP MANUSIA DAN KOMUNIKASI DALAM PERSEPEKTIF PSIKOLOGI TRANSPERSONAL DAN ISLAM." INJECT (Interdisciplinary Journal of Communication) 3, no. 2 (2018): 273. http://dx.doi.org/10.18326/inject.v3i2.273-292.

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This paper analyzes more deeply on how transpersonal psychology is one of the fields in psychology that integrates psychological concepts, theories, and methods with spiritual wealth from various cultures and religions. The core concept of transpersonal psychology is nonduality, the knowledge that each part of human is part of the whole universe. Cosmic union that sees everything as a whole. Transpersonal psychology focuses more on spiritual or transcendental aspects of humans. Further, the transpersonal in the Islamic concept is more optimizing human potential for values to Godhead, which is

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Drew, John, and Ho Law. "Transpersonal in the workplace: The organisation, the transpersonal, spirituality and values." Transpersonal Psychology Review 19, no. 2 (2017): 27–39. http://dx.doi.org/10.53841/bpstran.2017.19.2.27.

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This paper reviews a broad range of literature on the transpersonal and spirituality in the workplace. It aims to critically examine the organisational practice that relates to transpersonal psychology by drawing on major theories and findings in the broad area of transpersonal applications. In this paper, we argue that the values of the transpersonal are being communicated indirectly at work. They are subsumed ‘under’ or ‘by’ ‘spirituality’, which in turn is subsumed by the term ‘value’. We conclude that transpersonal psychology clearly has an important role to play in the workplace, and sugg

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16

Pranajapa, Made, and I. Gusti Ayu Diah Fridari. "”Learning Beyond-Self Dimension of Transpersonal Psychology and Its Implementation”: A Literature Review." Jurnal Penelitian Inovatif 5, no. 1 (2025): 261–70. https://doi.org/10.54082/jupin.578.

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Psikologi Transpersonal masih terbilang asing di Indonesia. Belum banyak penelitian dengan topik Psikologi Transpersonal yang dipublikasikan di Indonesia. Beranjak dari empat kekuatan di bidang Psikologi, Psikologi Transpersonal merupakan kekuatan keempat yang memasukkan unsur spiritualitas dalam memahami pengalaman manusia. Pengakuan keilmiahan suatu bidang ilmu pengetahuan adalah dapat dibuktikan secara empiris, dan hal ini menjadi tantangan bagi Psikologi Transpersonal dalam membuktikan penelitian-penelitiannya. Hal ini menjadi penyebab sulitnya Psikologi Transpersonal mendapat pengakuan da

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17

Rush, Mike. "The contribution of Western Esotericism to transpersonal psychology." Transpersonal Psychology Review 18, no. 1 (2016): 32–43. http://dx.doi.org/10.53841/bpstran.2016.18.1.32.

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In this article I argue that Transpersonal Psychology has a close relationship with Western Esotericism, represented by the contemporary ‘modern occult revival’. I present an overview of a few key transpersonal psychologists and how their ideas display the characteristics of Western Esotericism as defined by Antoine Faivre. I then discuss whether this approach is appropriate, the implications of associating Western Esotericism with Transpersonal Psychology, and the potential for a re-synthesis of these two traditions.

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18

Haryanto, Sri, and Mohammad Muslih. "Critique of Spiritual Concepts in Transpersonal Psychology and Their Interrelation with The Qur’ān." Journal of Islamic Thought and Civilization 14, no. 2 (2024): 178–88. https://doi.org/10.32350/jitc.142.11.

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Spirituality holds a significant position within transpersonal psychology, where it is deemed crucial for individual development and psychological well-being. This research conducts a critical analysis of spiritual concepts within transpersonal psychology vis-à-vis the teachings of the Al-Qur'ān. The primary aim of this research is to delineate the similarities and disparities in the understanding of spirituality between transpersonal psychology and Qur’ānic concept of spirituality through an in-depth examination of literature and theoretical perspectives. The outcomes of this study are intend

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19

Ginzburg, Tatiana. "Paradoxes Of Infinity And Foundations Of Transpersonal Psychology." Integral Transpersonal Journal 6, no. 6 (2015): 60–71. http://dx.doi.org/10.32031/itibte_itj_6-g2.

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Transpersonal psychology’s uniqueness comes from the point of infinity of the psyche, as the subject of the field. Jung being one of the predecessors of transpersonal psychology confirms the infinity of the psyche very clearly. But this has created another problem. What are the borders of the subject if it is infinite? And if psyche is infinite, how can we grasp it as whole? Can it be fully cognized? Or to give the opposite point of view, is it unknowable? In the search for the borders of the subject of transpersonal psychology, we are attempting to reflect on the paradoxes of infinity. As it

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20

Sheppard, Eileen. "Anthropology and the development of the Transpersonal Movement: Finding the Transpersonal in Transpersonal Anthropology." Transpersonal Psychology Review 11, no. 1 (2007): 59–69. http://dx.doi.org/10.53841/bpstran.2007.11.1.59.

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Transpersonal Anthropology (hereafter ‘TA’) is a growing field within Social Anthropology. It has many similarities with Transpersonal Psychology and, I believe, can offer useful ideas and approaches to study. In particular, it offers a much wider view of human experience than Western psychology because it is based on non-Western peoples, their concepts, philosophies, ways of life and experiences. Secondly, Social Anthropology as a whole has undergone much soul-searching and analysis of its methods,and many of its findings are appropriate across the Social Sciences. But in my view TA appears t

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21

Rowan, John, and Law Ho. "Do transpersonal psychologists know what they are talking about?" Transpersonal Psychology Review 21, no. 1 (2019): 6–9. http://dx.doi.org/10.53841/bpstran.2019.21.1.6.

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This paper is a critique on transpersonal psychologists in terms of their experience and practices. Rowan observed that most participants in transpersonal psychology conferences had not embodied the experience of Nondual – the highest level ofconsciousness in the realms of the transpersonal according to Wilber (2000). Rowan further pointed out that most great religious traditions made the distinction between Subtle; Causal; Nondual level of consciousness, citing Judaism, Christianity, Muslim, Hinduism and Yoga as examples. The paper further claims that all spiritual experiences come from the S

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22

Haryanto, Sri. "Key Concepts of Modern Western Psychological Theory." International Journal of Educational Narratives 2, no. 1 (2024): 94–100. http://dx.doi.org/10.70177/ijen.v2i1.658.

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Background. Modern Western psychology developed by focusing on observing and understanding human behavior through scientific methods. Psychoanalysis developed by Sigmund Freud, who tried to understand how unconscious factors influence human behavior and thoughts. Purpose. basic theory of psychoanalysis emphasizes the importance of understanding unconscious conflicts, complexes, and defense mechanisms in shaping one's personality and behavior. Method. Behavioristic psychology emphasizes the importance of stimulus and response in shaping behavior. Behaviorism emphasizes the importance of learnin

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23

Rifkiana, Shifa. "Pendidikan Karakter Dalam Perspektif Psikologi Transpersonal Islam." Mimbar Kampus: Jurnal Pendidikan dan Agama Islam 20, no. 2 (2021): 176–85. http://dx.doi.org/10.47467/mk.v20i2.572.

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The problem in this study is the lack of research that links character education to the psychology of transpersonal Islam. To discuss the matter, the purpose of this research is to know the education of character in psychology in general and in the psychological perspective of transpersonal Islam. Transpersonal psychology tries to link with a higher soul, a transatory experience, which in time imbues knowledge by intuition and comes to true nature. And that true nature is the recognition of a higher soul. In this case is god. In Islam, it means god.

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24

Lattuada, Pier Luigi. "Transpersonal Psychology as a Science." Integral Transpersonal Journal 11, no. 11 (2018): 26–51. http://dx.doi.org/10.32031/itibte_itj_11-lp2.

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In this article, the author will discuss the specificities of transpersonal psychology, exploring how can offer an enormous potential to psychological science, encouraging it to widen its field of application and methods. In doing so the author will offer both some of the answers to the criticism by mainstream psychology, and those ontological and epistemological aspects on which it is based.

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25

Judy, Dwight. "Transpersonal Psychology: Mapping Spiritual Experience." Religions 2, no. 4 (2011): 649–58. http://dx.doi.org/10.3390/rel2040649.

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26

Grof, Stanislav. "Brief History of Transpersonal Psychology." International Journal of Transpersonal Studies 27, no. 1 (2008): 46–54. http://dx.doi.org/10.24972/ijts.2008.27.1.46.

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27

Dubin-Vaughn, Sarah. "Transpersonal psychology coming of age." Humanistic Psychologist 18, no. 3 (1990): 343–44. http://dx.doi.org/10.1037/h0101426.

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28

Guest, Hazel. "The Origins of Transpersonal Psychology." British Journal of Psychotherapy 6, no. 1 (1989): 62–69. http://dx.doi.org/10.1111/j.1752-0118.1989.tb01262.x.

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29

Judy, Dwight H., and Robert Schmitt. "The Institute of Transpersonal Psychology." Humanistic Psychologist 17, no. 3 (1989): 294–97. http://dx.doi.org/10.1080/08873267.1989.9976861.

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30

Taylor, Eugene. "Transpersonal psychology: Its several virtues." Humanistic Psychologist 20, no. 2-3 (1992): 285–300. http://dx.doi.org/10.1080/08873267.1992.9986796.

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31

Davis, John. "An overview of transpersonal psychology." Humanistic Psychologist 31, no. 2-3 (2003): 6–21. http://dx.doi.org/10.1080/08873267.2003.9986924.

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32

Somers, Barbara, Elizabeth McCormick, and Karyn Fletcher. "The Centre for Transpersonal Psychology." Self & Society 26, no. 5 (1998): 29–38. http://dx.doi.org/10.1080/03060497.1998.11085887.

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33

Law, Ho. "Covid-19 & Transpersonal Psychology." Transpersonal Psychology Review 22, no. 1 (2020): 2–5. http://dx.doi.org/10.53841/bpstran.2020.22.1.2.

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34

Whomsley, Stuart. "Sigmund Freud and the occult: Parapsychology, and transpersonal psychology." Transpersonal Psychology Review 25, no. 1 (2024): 42–48. http://dx.doi.org/10.53841/bpstran.2024.25.1.42.

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The late nineteenth and early twentieth century saw a resurgence of interest in the occult and the paranormal. Ideas from the occult, the paranormal and the study of altered states of consciousness influenced Freud’s theories. In turn, the work of Freud has influenced parapsychology and transpersonal psychology. This paper explores these lines of influence from occultism, through Freudianism, into parapsychology and transpersonal psychology. It begins by examining late 19th-century occultism and Freud’s ambiguous position on it. It then considers his work The Uncanny (1919/1955), before lookin

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35

Haryanto, Sri, and Mohammad Muslih. "Integration of Sufism and Transpersonal Psychology." International Journal of Religion 5, no. 5 (2024): 1041–47. http://dx.doi.org/10.61707/gwf1q264.

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This research explores the valuable intersections and synergies between Sufism and transpersonal psychology, focusing on how these two disciplines can provide deep insights and solutions to social and individual challenges in the modern era. Facing an identity crisis, existential anxiety, and an increasingly urgent search for the meaning of life, this study shows that Sufism and transpersonal psychology offer rich alternative perspectives and practices for answering these existential questions. Through a phenomenological qualitative methodology, the research collected and analyzed data from in

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36

Joo, GeumJae, and SungHyun Park. "Life History Study on the Development of Transpersonal Spiritual Counselor." Korean East West Mind Science Association 27, no. 2 (2024): 1–15. https://doi.org/10.55586/kewms.2024.27.2.1.

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The purpose of this study is to elucidate the developmental process of transpersonal spiritual counselor. To achieve this, the study applied categorical content analysis, a method of life history research, to five representative transpersonal spiritual counselors in Korea. Four key categories emerged regarding their development as traditional and transpersonal spiritual counselor: 'Experiencing life's suffering and questioning the human mind,' 'Finding a path in psychology and growing as a counselor,' 'Undergoing the developmental process of a transpersonal spiritual counselor,' and 'Achieving

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37

Friedman, Harris. "Transpersonal Approaches to Clinical Supervision." International Journal of Transpersonal Studies 43, no. 1-2 (2024): 165–78. https://doi.org/10.24972/ijts.2024.43.1-2.165.

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Transpersonal psychology can provide unique approaches to clinical supervision by offering an interconnected self-expansive view of the self across time and space, as well as can provide a secular avenue to consider the importance of spirituality without relying on supernatural assumptions. Transpersonal supervisors can challenge conventional notions about what and how supervisees know, and even the nature of being a knower, through providing a more inclusive, perhaps even holistic, vantage that is both critical of mainstream approaches and surpasses their ability to provide a coherent “super”

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38

Clegg, Nat, and Ho Law. "The art of the transpersonal: Its psychology and coaching application." Transpersonal Psychology Review 19, no. 1 (2017): 24–44. http://dx.doi.org/10.53841/bpstran.2017.19.1.24.

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This article outlines an approach to transpersonal enquiry and its application to coaching. It evolves from a personal journey (autoethnography) from the study of fine art principles towards the practice of transpersonal coaching and the actualisation of the theories and principles of transpersonal and coaching psychology respectively. The flow of the journey travels through an appreciation of the creation of art, how to understand art and what this may mean to the individual, the links to some psychological principles and the formation of a methodology which combines the learned elements for

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39

Lattuada, Pier Luigi. "Phenomenology Of Zero In Transpersonal Psychology." Integral Transpersonal Journal 3, no. 3 (2012): 38–47. http://dx.doi.org/10.32031/itibte_itj_3-zero.

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40

Friedman, Harris. "Transpersonal Psychology as a Scientific Field." International Journal of Transpersonal Studies 21, no. 1 (2002): 175–87. http://dx.doi.org/10.24972/ijts.2002.21.1.175.

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41

Miller, John J. "Textbook of Transpersonal Psychiatry and Psychology." Psychiatric Services 49, no. 4 (1998): 541–42. http://dx.doi.org/10.1176/ps.49.4.541.

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de Rios, Marlene Dobkin. "Textbook of Transpersonal Psychiatry and Psychology." Journal of Nervous &amp Mental Disease 185, no. 8 (1997): 526. http://dx.doi.org/10.1097/00005053-199708000-00012.

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43

Bynum, Edward Bruce. "A brief overview of transpersonal psychology." Humanistic Psychologist 20, no. 2-3 (1992): 301–6. http://dx.doi.org/10.1080/08873267.1992.9986797.

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44

Besthorn, Fred H. "Transpersonal Psychology and Deep Ecological Philosophy." Social Thought 20, no. 1-2 (2001): 23–44. http://dx.doi.org/10.1300/j131v20n01_03.

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45

Cowley, Au-Deane S., and David Derezotes. "Transpersonal Psychology and Social Work Education." Journal of Social Work Education 30, no. 1 (1994): 32–41. http://dx.doi.org/10.1080/10437797.1994.10672211.

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46

Godlaski, Theodore M. "Transpersonal Psychology and the Addicted Experience." Alcoholism Treatment Quarterly 5, no. 3-4 (1989): 245–56. http://dx.doi.org/10.1300/j020v05n03_16.

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47

Davies, Ann. "Transpersonal Psychology Section Conference: A review." Transpersonal Psychology Review 14, no. 2 (2011): 38–39. http://dx.doi.org/10.53841/bpstran.2011.14.2.38.

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48

Walach, Harald. "Narcissism – The shadow of transpersonal psychology." Transpersonal Psychology Review 12, no. 2 (2008): 47–59. http://dx.doi.org/10.53841/bpstran.2008.12.2.47.

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Narcissism comes in two variants: Ego-inflation and the Moses complex. While the former is exhibited by pathological grandiosity, the latter is marked by excessive self-devaluation and lack of self-esteem. In group contexts, both are found in the symbiotic appearance of charismatic leaders and worshipping followers. Both are subtle forms of spiritual defense mechanisms against the true spiritual task of finding and transcending one’s ‘true’ self. Because of its specific topic, transpersonal psychology is particularly likely to attract people with narcissistic problems and one should be aware o

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49

Ellis, Albert. "Reply to Walsh on Transpersonal Psychology." Journal of Counseling & Development 68, no. 3 (1990): 344–45. http://dx.doi.org/10.1002/j.1556-6676.1990.tb01391.x.

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50

Walach, Harald. "The epistemological status of Transpersonal Psychology – the database argument revisited." Transpersonal Psychology Review 11, no. 1 (2007): 99–110. http://dx.doi.org/10.53841/bpstran.2007.11.1.99.

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Transpersonal psychologists often subscribe to what I call here a Naïve Objectivism of Introspective Data (NOISED) approach to inner experience. This has been criticised. I propose here to take introspective data seriously, but not naively so. Trying to hold the middle-ground, it is argued that similar to science proper, a future transpersonal methodology will have to make an important step from subjective and inner experience to potentially intersubjective experience. While there is a canon of methods how this can be done in science with experience of the outer world, there is no equivalent i

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