Professional Documents
Culture Documents
Number 1, 1995
REVIEW
Transpersonal psychologies: Perspective on the mind from seven great spiritual traditions, Tart
The meditative mind: The varieties of meditative experience, Goleman
The world’s religions, Smith
Personality and personal growth, Fadiman & Fragcr
Paths beyond ego: The transpersonal vision, Walsh & Vaughan
The inward arc: Healing and wholeness in psychotherapy and spirituality, Vaughan
The ego and the dynamic ground: A transpersonal theory of human development, Washburn
Healing the split: Integrating spirit into our understanding of the mentally ill, Nelson
NOTICE TO The Journal of Transpersonal Psychology is published
SUBSCRIBERS semi-annually beginning with Volume l,No. 1, 1969.
Back volumes:
Volumes 24-26 (2 issues per volume) $24 each, $12 per issue.
Volumes 15-23 (2 issues per volume) $20 each, $10 per issue.
Volumes 1-14 (2 issues per volume) $14 each, $7 per issue.
All Journal issues are available. See back pages of this issue for
previous contents.
Book review 95
Books noted 97
Abstracts 99
Tom S. Cleary
Honolulu, Hawaii
Sam I. Shapiro
Honolulu, Hawaii
Maslow, Sutich, and others also saw at this time a need to recog
nize and integrate classical Asian psychology traditions such as
Zen Buddhism, Taoist philosophy, and Yoga, into psychological recognizing
theory and practice (Walsh & Vaughan, 1980). As Walsh and Asian
Vaughan (1980) noted, the experiences and states of mind de psychology
scribed by the Asian psychology traditions appeared to represent traditions
an essential part of human nature that needed to be taken into
account in any psychological theory attempting to delineate a
model of the whole person.
As his peak experiences became less frequent with age, and his
general level of emotional turbulence diminished, Maslow re
ported that something else happened, which he described as a
“precipitation” (Krippner, 1972, p. 113) of insights gathered from
his life experiences. He described this quality as a compression of
many experiences, such as reading, listening to music, participat
ing in conversation, and he defined it as “essentially cognitive”
(Krippner, 1972, p. 115). This cognitive quality also distinguishes
the plateau experience from the peak experience. For example,
unlike a peak experience, which can be felt to originate within the
individual, and is emotionally gripping, the plateau experience can
represent a witnessing of aspects of the environment' which are
external to oneself and a perception of previously unnoticed at
tributes of the environment. Maslow believed that this cognitive
dimension of the plateau experience enables one to perceive the
world as miraculous because it liberates the perceiver from reduc
accepting ing the world to the "concrete, ... to the behavioral, not limited
the only to the here and now. You know, if you get stuck in the here and
miraculous now, that’s a reduction" (Krippner, 1972, p. 115). To Maslow,
as accepting the miraculous as ordinary meant that one perceives “the
ordinary poignancy and the preciousness and the beauty of things, but not to
make a big deal out of it because it’s happening every hour, you
know, all the time” (Krippner, 1972, p. 114).
Mortality
Serenity
Social Applications
Maslow also stated that one can learn to see in this way almost at
will; therefore, it is more voluntary than the peak experience. He
added that maturing and aging, which he believed foster plateau
experiencing, also entails some loss of first-timeness, novelty,
surprise, or sheer unpreparedness.
What happens, then, as you grow older is (I have a name for everything)
called the plateau experience.... The illuminative aspects—the knowl
edge aspects, the sacralizing of the world—now become very easy and
can be turned on and turned off just as I please. And this is a payoff of
a kind. If life goes well for you and if you use yourself well, you may
Thus the rich cognitions engendered by the aging process may, for
some, add to the appreciation of one’s environment.
... not so much in the usual gathering of specific and discrete facts as
in the slow development of a global or holistic impression of the sort
that we form of our friends and acquaintances. It was rarely possible to
set up a situation, to ask pointed questions, or to do any testing with my
older subjects ... Contacts were fortuitous and of the ordinary social
sort. Friends and relatives were questioned where this was possible
(Maslow, 1954, p. 203).
Maslow's By the time Maslow wrote about the plateau experience, however,
research he had ceased to conduct research even of this inductive variety,
methodologies although he was apparently interested in having more traditional
empirical data for the plateau experience collected by others
(Krippner. 1972).
Last night discussed it with Harry and tied it in with his father’s death,
my hospital “death” and what I’ve been calling my “post-mortem life.”
... Again, I thought of the possibility that whole SA [self-actualiza
tion] syndrome might be simply a reconciliation with death [7/16/1969]
(Maslow, 1979, p. 923).
I still wonder that maybe what I’ve called SA has reconciliation with
mortality as a sine qua non [3/28/1970] (Maslow, 1979, p. 1260).
Maslow had modified his need hierarchy theory to make a place for
transcendent states of awareness at the top of the need hierarchy
Roughly two years before his heart attack, Maslow indicated that
transcendence another need beyond these needs exists, one centered on experi
of ence of what he designated as transcendent states of consciousness
one's (Maslow, 1971). The desire to transcend one’s nature was as much
nature an aspect of human nature as lower needs, and the denial of this
as a ultimate need might be as harmful as the denial of one’s lower
need needs (Maslow, 1971).
Since his treatment of the issue was speculative, and appeared only
in his journal entries, it is difficult to know if Maslow intended to
add the psychic economy vocabulary to tenets of his need hierarchy
theory more formally. Whatever his exact intentions, the journal
speculations describe some preconditions Maslow considered nec
essary for a sustained experience of transcendence.
CONCLUSION
I had really spent myself. This was the best I could do, and here was not
only a good time to die but I was even willing to die.... It was what
David M. Levy called the “completion of the act.” It was like a good
ending, a good close. I think actors and dramatists have that sense of the
right moment for a good ending, with a phenomenological sense of
good completion—that there was nothing more you could add....
Partly this was entirely personal and internal and just a matter of
feeling good about myself (Harris, 1970, p. 16).
Maslow gave talks to audiences in the last few months of his life,
but here, too, he was apparently less driven by a sense of personal
But apparently now that I've become "post-mortem” and also can take
more casually being the authority and not let it get me, I seem able to be
as relaxed before a crowd as before some friends. I don’t have to try to
be perfect, Messianic, or weighty. I can be casual and improvise. It
works well [4/29/1970] (Maslow, 1979, p. 1305-06).
It is likely that one reason for this shift could have been his growing
concern about his health. His physician was not alone in offering
him advice: a number of journal entries indicate that Maslow’s
friends and acquaintances had offered similar suggestions.
If I live long enough. I’ll structure them [notes on various topics] into a
system of human nature and society. But if I don’t, others will for sure,
even though I don’t know when. I don’t know of any young man myself
who is that good and capable, that perceptive and committed. But he or
they now exist, I’m sure. Perhaps they’re 18 years old, or 10, or 25. But
they’re there someplace. And they’ll get the point.... So I’ll consider
NOTES
1Unless otherwise noted, biographical details of this period in Maslow's life have
been drawn from Edward Hoffman's biography of Maslow. The Right to Be Human
(1988). Hoffman’s biography is the most comprehensive available.
2Just
a few months prior to his heart attack, Maslow had been elected President of the
American Psychological Association, a singular honor in his profession.
3The first mention of the plateau experience is contained in a personal journal entry
dated April 16th, 1969 (Maslow', 1979). The first published mention of the plateau
experience was a very brief reference to it in an article published by Maslow (1969a)
in the Journal of Transpersonal Psychology. Maslow gave a public presentation on
the topic at the University of California, Los Angeles, in March of 1970 (Interna
tional Study Project, 1972). The first thorough exposition of the idea was not
realized until April, 1970, when Maslow addressed a conference on the plateau
experience (Krippner, 1972).
Requests for reprints to: Tom S. Cleary, 23831 Berdon Street, Woodland Hills, CA
91367.
Roger Walsh
Irvine, California
INTRODUCTION
One of the early assumptions that was often made about altered
state inducing practices was that they exhibited equifinality. That
is, many authors, including this one, mistakenly assumed that
differing techniques such as various meditations, contemplations,
The author wishes to thank the American Academy of Religion and Jeremy Tarcher
for permission to use the article and books that they have published as a basis for the
present article. Thanks also to Bonnie L’Allier for her secretarial assistance and to
the many people who provided feedback and suggestions during the preparation of
this material.
For example, consider the varieties of ASC that have been identi
fied in Indian meditative and yogic practices alone. These include
highly concentrated states such as the yogic samadhis or Buddhist
jhanas; witness-consciousness states in which equanimity is so
strong that stimuli have little or no effect on the observer; and states
where extremely refined inner stimuli become the objects of atten
tion such as the faint inner sounds of shahd yoga or the subtle
pseudonirvanic bliss of Buddhist vipassana meditation (Goldstein,
1983; Goleman, 1988). Then too there are unitive states in which
the sense of separation between self and world dissolves; there are
others in which all objects of phenomena disappear such as in
Buddhist nirvana or Vedantic nirvikalpa samadhi; and states in
which all phenomena are perceived as expressions or modifica
tions of consciousness, e.g. sahaj samadhi (Wilber, 1980, 1995;
Free John, 1985). Of course this is not to deny that certain states
may display significant functional and experiential commonalities.
The reasons for this long history of the conflation and patholo-
gizing of religious states are probably several. Most notably,
Western psychology, philosophy, and culture are predominantly
monophasic, meaning that their world view is drawn almost exclu
sively from only one state of consciousness, namely the usual
waking state. This contrasts with many other cultures and disci
plines, e.g., Vedantic philosophy, Buddhist Abhidharma psychol
ogy, and Jewish Kabbalah which are polyphasic, i.e., drawing their
worldview from multiple states including contemplative and
dream states (Laughlin et al., 1992, 1993). A major goal of trans
personal psychology has been to move our culture and psychology
from monophasic to polyphasic.
Phenomenological Mapping 27
ploy a new phenomenological approach that allows more precise,
multidimensional description, mapping, and comparison of states
of consciousness, 3) to map shamanic states, 4) to then compare
shamanistic states with other states which some authors have
claimed are identical, 5) to point out the possibilities of this new
phenomenological method for comparing states a) across disci
plines, b) within a given discipline, and c) during maturation of a
particular practice.
Defining Shamanism
While no single definition will satisfy all researchers, this one has
several advantages. First, it describes a group of practitioners that
SHAMANIC EXPERIENCES
Interpretations
Phenomenological Mapping 29
induce and terminate their ASCs at will and modulate their experi
ences to some extent, while schizophrenics are almost entirely
helpless victims of their states and experiences. As will be shown
later, comparisons on several other phenomenological dimensions
also demonstrate significant differences.
This paper will focus on mapping the states occurring during the mapping
shamanic journey. The journey has been chosen for several rea states
sons. First, it is one of the key, some would say one of the defining, occurring
characteristics of shamanism (Eliade, 1964; Hamer, 1982; Noll, during
1983). In addition we have many descriptions of it, and the intense the
imagery which occurs in it has often been confused with schizo shamanic
phrenic hallucinations (Noll, 1983, 1985). journey
Phenomenological Mapping 31
NATURE OF THE SHAMANIC JOURNEY STATE OF
CONSCIOUSNESS
Trance States
2. Ability to communicate.
4. Degree of control.
Here there are two important types of control:
a. Ability to enter and leave the ASC at will;
b. Ability to control the content of experience while in the
ASC.
5. Degree of arousal.
Phenomenological Mapping 33
b. With form, differentiated, having specific objccts, e.g.,
visual images. If the content is differentiated, then it and the
state of consciousness can be divided along several sub
divisions. Critical subdivisions include:
1) Degree of organization,
2) Modality of the predominant objects, e.g., auditory,
visual, somatic,
3) Intensity of the objects,
4) Psychological “level” of the objects, e.g., personal or
archetypal imagery.
Phenomenological Mapping 35
partly determine the type of imagery and experiences. This partial
control of experience is similar to that described in lucid dreaming
states (dreaming in which one recognizes that one is dreaming) (La
Berge, 1985, 1993) and to a number of psychotherapeutic visual
ization techniques. These techniques include guided imagery,
guided meditation, “waking dreams,” Jungian active imagina
tion, and a variety of other visualization strategies (Noll, 1983;
Vaughan, 1995a, b; Walsh, 1989c, 1990).
COMPARATIVE MAPPING
Schizophrenic States
Many people who claim that shamans are schizophrenic and that
shamanic and schizophrenic states are equivalent seem to assume
that there is only one shamanic altered state and one schizophrenic
state. Yet we have already seen that there are probably multiple
shamanic states and the same is certainly true of schizophrenia
(American Psychiatric Association, 1994). To simplify things we
will focus here on the state that occurs in an acute schizophrenic
episode since it is this that has probably been confused most often
with shamanic experiences.
Phenomenological Mapping 37
tween individuals, we can map the acute schizophrenic episode in
terms of our experiential dimensions and compare it to the shaman
ic state as follows:
Phenomenological Mapping 39
meditation practices (Conze, 1956; Goleman, 1988), and there is
no evidence to suggest that they induce identical states. In fact
phenomenological reports suggest major differences between
them. For example the Buddhist concentrative states, the jhanas,
differ dramatically from the states of the central Buddhist Vipas-
sana (insight) meditation (Buddhaghosa, 1975). Indeed, the jhanic
concentrative states are closer in many ways to yogic samadhis
(Goleman, 1988), but this is hardly surprising given that they were
originally derived from yogic concentration practices (Narada,
1980).
Phenomenological Mapping 41
TABLE 1
Comparisons of the States of Consciousness Occurring in Shamanic Journeys, Advanced Yogic and
Buddhist Meditation, and Schizophrenia
BUDDHIST (VIPASSANA)
DIMENSION SHAMANISM INSIGHT MEDITATION PATANJALl’S YOGA SCHIZOPHRENIA
Control
ability to enter Yes Yes Yes Dramatic
and leave ASC reduction of control
at will
Phenomenological Mapping 43
other hand, may come to realize an unchanging transcendent Self,
or purusha (Eliade, 1969; Zimmer, 1969).
There is a popular saying that all things are both similar and
different. Having demonstrated significant differences between
shamanic, Buddhist, and yogic states, the question naturally arises,
“in what ways are they similar?” Certainly we would expect some
similarities since all three groups of practitioners have undergone
long-term intensive mental training designed to cultivate religious
sensitivity, experiences, and understandings. I will therefore
briefly summarize the similarities that can be identified on the
experiential dimensions we have been using.
All three practitioners have developed the ability to enter and leave
desired states of consciousness with relative ease. Of course this is
hardly surprising since this ability was a criterion for inclusion in
this study.
Concentration
Affect
Self-Sense
Content
Phenomenological Mapping 45
COMPARISON WITHIN DISCIPLINES AND ACROSS
DEVELOPMENTAL STAGES
BUDDHIST (VIPASSANA)
DIMENSION PATANJALl’S YOGA INSIGHT MEDITATION 2nd jhana
Control
ability to enter and Yes Yes Yes
leave ASC at will
at will
Arousal Usually
Calm Extreme peace Usually Extreme peace
Affect ++ Ineffable bliss + or- intense happiness and
+ Tends to increase rapture
as practice deepens
Self-sense Unchanging transcendent Self-sense is deconstructed Merged with the object
self or purusha into a changing flux: of concentration
“no self”
Yet this may be only part of the story. Although the yogic and
Buddhist meditative experiences described here are indeed ad
vanced, they are not necessarily the most profound. At the highest
reaches of meditation, transcendent experiences of a wholly differ
ent kind, radically discontinuous from all that have gone before,
Phenomenological Mapping 47
TABLE 3
Comparisons within the Buddhist Tradition of the Second, Third, Fourth and Sixth Jhanas
Control
ability to enter and Yes Yes Yes Yes
leave ASC at will
ability to control the Extreme control Extreme Control Extreme control Extreme control
content of experience
Awareness of Minimal Minimal Minimal Minimal
Environment
Ability to None None None None
Communicate
Concentration Fixed Fixed Fixed Fixed
Arousal
Calm Extreme peace Extreme peace Extreme peace Extreme peace
and equanimity and equanimity
Affect Intense happiness Intense happiness No affect since No affect
affect is nullified
by equanimity
Self-sense Merged with the Merged with the Merged with the Merged with the
object of object of object of object of
concentration concentration concentration concentration
OOBE No. Loss of body No. Loss of body No. Loss of body No. Loss of body
awareness awareness awareness awareness
(“enstasis”) (“enstasis”) (“enstasis”) (“enstasis”)
Content Formless mental Formless mental Formless mental Unbounded
qualities and affects qualities and affects qualities consciousness
such as intense such as intense
happiness and happiness
rapture
are said to occur. These are the full samadhi of yoga and the
nirvana of Buddhism.
However, there are three lines of evidence that suggest that this
conclusion could be incorrect. These are the facts that shamanism
Phenomenological Mapping 49
is an oral tradition, that powerful psychedelics may be used, and
that some Western practitioners report unitive experiences.
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Charles T. Tart
Berkeley, California
This is the first time I have given this kind of talk on April Fool’s
Day, but that makes it all the more interesting. At the end I’ll let
you decide whether I am just kidding. My primary' aim here is to
raise interesting questions, not answer them.
This article is based on a lecture that was presented in San Francisco on April 1st,
1995, under the auspices of the American Philosophical Association and the Society
for the Anthropological Study of Consciousness.
My senses fully alert, I tried to see in the dim light. It was a wall, and 1
was lying against it with my shoulder. I immediately reasoned that I
had gone to sleep and fallen out of bed. (I had never done so before, but
all sorts of strange things were happening, and falling out of bed was
quite possible.)
What had happened? Had I truly almost died? My heart was beating
rapidly, but not unusually so. I moved my arms and legs. Everything
seemed normal. The vibrations had faded way. I got up and walked
around the room, looked out the window, and smoked a cigarette
(Monroe, 1971, pp. 27-28).
NINE HYPOTHESES
First Hypothesis
The second hypothesis we can usually use is that the OOBE is just
a dream. The problem with this hypothesis is that, phenomeno-
logically, people who had both dreams and OOBEs say there is no
confusing them. They are quite distinct kinds of experiences. The
primary difference is that the pattern of consciousness in an
OOBE is pretty much like ordinary consciousness. If you experi
enced your mind functioning in a normal waking pattern, but
happened to experience yourself as floating near the ceiling, that’s
what an OOBE would feel like generally. Further, there is an
experiential, sensory reality to the OOBE that generally feels
much more intense than a dream, and, further, a person has full
reasoning ability during an OOBE. They can, for example, float
there near the ceiling and go through all sorts of philosophical and
scientific arguments about why what they’re experiencing can't
be happening, and yet it keeps right on happening and can be
subjected to scrutiny.
Third Hypothesis
Monroe had had some lucid dreams. Fie distinguished them sharply
from his OOBEs. His primary criterion was that in lucid dreams he
could easily change the actions and events of the dream world
simply by willing it, whereas in his OOBEs, he seemed to be in
places that had rules of their own; they weren’t subject to arbitrary
will on his part. I should note as a side theme, given the experience
of awakening fully at night yet being elsewhere than in your real
physical body, how you interpret the experience probably depends
Fourth Hypothesis
For a long time Monroe wanted to believe that his OOBEs were
just some kind of special subjective kind of state. That was the only Monroe s
acceptable explanation for a normal, American businessman who initial
valued his sanity—except that his OOBEs seemed so damn real! belief
He kept coming back to that. Many people who have OOBEs work about
very hard afterwards to explain away the fact that they seem so real, OOBEs
reasoning that since it can't be real, the feeling of its immediate
reality must be some kind of illusion. As a psychologist, I’ve
always been fascinated by the way we try to talk ourselves out of
the reality of unusual experiences.
Fifth Hypothesis
Sept. 10, 1958 Afternoon. Again, I floated upward, with the intent of
visiting Dr. Bradshaw and his wife. Realizing that Dr. Bradshaw was ill
no Monroe had a lot of experiences like this over the years, although
way they were greatly outnumbered by the experiences where he
for seemed to be in the physical world while out of the body, but there
Monroe was simply no way of checking its validity. An example is finding
to yourself on an unknown street comer in the middle of the night, for
check a minute, and then it’s over—an event very difficult to validate. In
validity any case, Monroe came to believe that, sometimes at least, he was
literally out of his body and mentally/perceptually located at some
other location in the physical world. He could verify his percep
tions against a later physical check of that location.
Sixth Hypothesis
Miss Z, as 1 called her, had several OOBEs over her four nights in
the laboratory but usually reported that she had not been able to
control her position and so had not been able to see the target
number. On the one occasion she said she had been able to float up
and see the number, she correctly told me that the number was
25132. To guess a five-digit number correctly on the first try has
one hundred thousand to one odds against chance. There aren’t a
lot of parapsychological studies with this kind of level of results,
but, on the other hand, studying OOBEs is not exactly a national
priority.
Eighth Hypothesis
11/5/58 Afternoon. The vibrations came quickly and easily. ... I tried
to lift out the physical with no result. Whatever thought or combination
I tried, I remained confined right where I was. I then remembered the
rotating trick, which operates just as if you are turning over in bed. I
During the next couple of years, over a dozen times, Monroe went
through that hole. To him it was a repeatable experiment. He waited
for the vibrations, did the action that created the feeling of rotating
180°, a hole would appear, and he would go through it. The place he
went to had recognizably similar and stable characteristics each
time. He called it, “Locale III.” He could wander around there, Monroe's
invisible to the inhabitants of that world. Remember, to Monroe, Locale III
the reality of Locale III would be like what any of us could
experience by stepping out of a hotel for a few minutes, wandering
around, looking at some things, and coming back. If we went out
again, and looked at the same area, it would be pretty much the
same place. That’s what it was like for Monroe.
The streets and roads are different, again principally in size. The "lane”
on which vehicles travel is nearly twice as wide as ours. Their version
of our automobile is much larger. Even the smallest has a single bench
seat that will hold five or six people abreast. ... Wheels are used, but
without inflated tires.... Motive power is contained somewhere in the
rear. Their movement is not very fast, at something like 15 to 20 miles
per hour. Traffic is not heavy ...” (Monroe, 1971, 94-95).
Ninth Hypothesis
Now, it would be easy at this point to say, “April Fool!” but I’m
quite serious about this material. I stress again that I have no doubt
about Monroe’s veracity, cautiousness, and carefulness in trying to
describe his experiences as exactly as they happened. Perhaps he
was “crazy” in some sense, but if so, most of us might be much
more "sane” if we were more like him. These OOBEs did not feel at
experiences all dreamlike to him. They did not feel like imagination or feel
felt unreal in any sense. These were experiences which were as real to
as him (and to thousands of other people who have experienced this at
real, least occasionally) as our sensory experience feels now'. Remember
clear, that, in general, his consciousness felt as clear and as rational, as
rational able to reason, to observe, and the like, as our consciousness feels
as right now.
sensory
experience The conventional response to OOBE reports is that they can’t be
real. “Let’s dismiss them. This is merely one person’s subjectivity,
and the author must be some kind of nut to present this stuff
seriously.” But I think it is more interesting to have a response that
a physicist friend of mine did when he heard Monroe speak on this
many years ago. He said to himself and to me, “This is crazy, but if
even a small part of this is true, this is really interesting. ” Physi
cists have known for years that creative advances have come from
ignoring the “impossibility” of some idea and simply working with
it because the “impossible” solutions are intellectually interesting.
I invite you to take the attitude that his OOBE material is interest
ing. Given this, what sort of things could we think about? Are
things like OOBEs and the concept of other worlds within the realm
of scientific and philosophical investigation? Is this some kind of
subjective but archetypal domain built into the human brain? Docs
I have done a lot of thinking about it over the years, but I am not
going to say much about it because I am more interested in arousing
curiosity. I’ll just briefly mention two lines of thought. First, how
can we train talented people to independently try to explore the
world of nonphysical reality? Clearly, subjective biases and the
ability of consciousness to fabricate in order to reinforce biases and
beliefs can produce similar subjective experiences. But we know a
little bit about trying to reduce the kind of bias that can occur. an
Second, what is the nature of human consciousness that can have invitation
OOBEs? So, I invite you to take the interesting route, as the
physicists say. How do we study such experiences? What can we
make of them? How can we distinguish between the strengths of
the various kinds of hypotheses I have suggested, for describing
OOBEs and similar experiences?
NOTE
the theory that the “of” in Out-of-the-Body Experience would generally not be
capitalized.
REFERENCES
Monroe, R.A. (1971). Journeys out of the body. Garden City: Anchor
Books.
Monroe, R.A. (1985). Far journeys. New York: Doubleday.
Monroe, R.A. (1994). Ultimate journey. New York: Doubleday.
Tart, C. (1967). A second psychophysiological study of out-of-the-body
experiences in a gifted subject. International Journal of Parapsychol
ogy, 9, 251-58.
Tart, C. (1968). A psychophysiological study of out-of-the-body experi
ences in a selected subject. Journal of the American Society for
Psychical Research, 62, 3-27.
Tart, C. (1991). Multiple personality, altered states and virtual reality:
The world simulation process approach. Dissociation. 3. 222-33.
Requests for reprints to: Charles T. Tart, ITP, 744 San Antonio Rd., Palo Alto, CA
94303.
Sandra Diaz
Goleta, California
D. Don Sawatzky
Edmonton, Alberta, Canada
Procedure
Participants
FINDINGS
* The principal author, Sandra Diaz, conducted the interviews. Both authors per
formed the analysis.
Robear, Andrew, Tuuk, Dancing Cloud, Ted, and Rose did not go
deeper into the Native world all alone. They met key people who
helped them become more involved with the Native cultural cer
emonies and rituals. How they met key people varied: at work
shops, at ceremonies, at learning institutions, at work, through
friends or professors, or through a combination of the above.
Robear, Andrew, Tuuk, and Dancing Cloud connected with these an
key people in a special way, leading to the feeling of an emotional emotional
connection to Native cultural ways. This emotional connection connection
became an important turning point, resulting in a deeper involve to
ment in Native traditions. Rose’s turning point came during partici Native
pation in the ceremonies. Ted talked about the experience of cultural
participating in the ceremony as being “powerful” but not reaching ways
a turning point that resulted in a deeper involvement in Native
traditions.
... I can remember the first time that in my 30s when I heard an Elder
really speak ... up until that time, I had never expressed my emotions,
Experiencing Self-doubt
Dancing Cloud recalled his first sweat lodge experience. He did not
know anything about it and called himself “a naive urban Indian.”
When he went to the reserve where it was being held, he did not "I
know anyone. He said, “I felt scared as hell. Hell, they’re Indi felt
ans. . .. And my friend wasn’t there .. . about five or ten minutes like
before we were supposed to go into the sweat, he pulls in ...” He I
recalled his friend saying to him before he went into the sweat belonged. "
lodge that he was no different from the other Indians. His friend
said to him, “When you go in there, just experience it for what it is.
Don’t question it.” He recalled, “... So ever, ever getting deeper
without ever having any kind of plan but I remember that I felt like
I belonged. I wasn’t judged. It’s like at that time nobody says, ‘You
don’t belong here. You’re white....’ Nobody said anything.”
Dancing Cloud also talked about his experience of self-doubt when
he participated in the Sun Dance. He recalled, “I remember stand
ing there with my pipe towards the end of the row ... figuring,
‘What the hell am I doing here?’ And the message came extremely
quickly, ‘You belong here. You always were meant to be here.
You're home again.Tuuk talked about his experience of self
doubt when he went to his first fast and sweatlodgc in the Kootenay
Plains:
So that (the fast) was my first really, beside the sweat, the first
ceremony I participated where I became more involved.... I didn’t
really understand it but it... I felt better. I felt good that I made that
connection, so 1 made a commitment next year to want to fast. .. one
thing led to another and I realized it’s something I had to do ... when
I’m afraid of something, my tendency is to attack it, to get into it, and I
know I was afraid to go to the fast but ... at the same time it was
something that I wanted to experience.
how Robear, Rose, and Ted talked about their fear of not being accepted
the by other Native people. Robear talked about his fear of not being
ritual accepted because he was “white-skinned.” He talked about how the
helped rituals helped him deal with that:
him
From my experience, the journey has been. I’d call it an arduous
journey. Things don’t come easy, especially when you’re white
skinned. To find one’s roots, it was scary too. Scary in a sense, am I
gonna be accepted? And it’s still part of that process, still of being
accepted, you know. It never really ends ’cuz you’ll always have I think
ethnocentricity within any group.... I expect to go on a Vision Seek
this summer and then later to a Sun Dance. I’m apprehensive and yet
I’m excited. Apprehensive because again we’re back to two worlds.
Down in Quebec everyone is light-skinned, so there isn’t a problem,
but when you get up here, that becomes a problem. I always have to
deal with that in my mind whether I’m accepted or not. Once I get into
a sweatlodge or smoke the pipe, then 1 know that I am part of it. That
fear goes away.
Rose recalled her fears of not being accepted at the sweat lodge as
she said, “... A lot of times I’d go there and I’d feel like the women
didn’t want me there, that they knew what I did in the past. . . and
they weren’t gonna love me and they weren’t gonna accept me.”
All except Ted continued to participate in the ceremonies despite
the fear and doubt. Ted has just begun his journey. Unlike the
others who have the support of other Native people, Ted does not
You really begin to realize the value of where your life’s coming from,
and I think that tradition had helped me understand more about life ...
and the fast made me appreciate what life has given to me. . . . It’s a
different sense of you and the world, I think. And I think that’s what
fasting helped me is to realize that, 1 guess, in a Native sense that’s the
sacredness of life, that these things are giving you life. I guess that this
is why they can say the Earth is your Mother. It is feeding you. It is
giving you that life and it is that appreciation that does ... it does
impact.... You see so much and you understand so much. It makes
you more responsible.... I guess it’s what these rituals like fasting and
Sun Dance does in some ways. Every culture experiences that at some
point in time. They have some kind of ceremony to get you past from
being a child into being responsible in the world.
And it was my culture and my identity, where I come from that was
missing. And learning all about... I always wanted to know why the
Earth was the way it was and why there were trees and why there were
the animals and the rocks even, and since I’ve found my culture... like
it was never ... my culture was never lost. It was me and since I’ve
found it. I’m getting all these answers ... even why the little bugs and
just everything is here ... and the power that the Earth has, like
everything’s alive! Everything is alive ... like She’s living.
Dancing Cloud talked about the important place that the circle has
in the meaning of Nativeness as he said, “Like our life is a circle, a
Medicine Wheel. There’s four parts to it. There’s the physical,
emotional, mental, and spiritual. We also travel in a circle in life.”
He talked about Nativeness in terms of Native values such as
“honesty, kindness, caring, sharing, strength, respect” which com
prise “all the stuff that Native people have always lived by.”
You notice there’s long pauses? In the technological world today, that’s learning
(technology) the governing force really, we don’t have time to think. about
And when we do think, we’re looked upon as being slow, you know, silence
like what's wrong with that person? ... In a European education
system, we were taught to be so questioning, and I had that questioning
and I was always wondering why the Elder would look at me, but he
understood the impatience on my part.. . wanting to know'.
When I first smoked the pipe, I wanted to do it right and you say, “Oh,
how do you do it right?” And yet you’re nervous and you want to show
that you know and yet you don’t want to. It’s sort of like... again we’re
back to the European mindset where you’re not allowed to go into
something being innocent. You have to sort of think, “I know. I know.”
You go, “I could take care of it. No problem.” And all that. So I had to
shake that off. That was ingrained in me through the system.
the World View. Dancing Cloud talked about the differences in the
“Native Native and European world views by telling me a story about what
problem ” the Jesuit missionaries (Marquis, 1916) did to take care of the
“Native problem”:
And there was this Jesuit missionary named Paul Lejeune who wrote a
four-point plan for pacifying or making Native people into no problem
any more. And I remember reading those words and feeling absolutely
chilled. First of all, it was you had to change the gender roles into man
superior, woman inferior as the European model was, whereas with the
Native American at the time, there was gender equality. It’s like there
was respect for each role. And that had to be changed. The next one,
you had to change the societies into one central community, preferably
near a white community so you could teach them. Third one, you had to
introduce the concept of punishment as a teaching tool. In the old ways,
you taught a child by modelling. They would watch you, and if you
were making a basket, they’d watch you do it and then they’d try it. And
even if the kid made a horrible mess of it, it’s like, “Oh, that’s very nice.
Maybe if you tried something like this.” And I firmly believe that there
was no concept of physical punishment. There were things such as
shunning. There were things such as if the child wasn’t doing what he
was supposed to at the dinner table, and he’d been shown a number of
times, they would turn his food basket over, and then he’d have to
figure out what he did wrong.... So it was important to use punish
ment as a teaching tool (in the four-point plan), and the fourth part of
this was to teach the children separate from the community and the
family. That way if you could separate them, you could teach them the
values and also the child would go back and teach the others. So within
a generation or two, of course, you’d have all these brown-skinned
Like Tuuk, Rose expressed the same sentiment when she said,
“... my culture was never lost. It was me.”
Comparing what they were like before (past) and after (present)
rediscovering their Native traditions and rituals and evaluating
Becoming Whole
DISCUSSION
Rituals have played an important part in the lives of the one Native
woman and five Native men interviewed. The journeys of redis
covery of Native rituals undertaken by Robear, Andrew, Tuuk, journeys
Dancing Cloud, Ted, and Rose were not easy. To walk on a path of
that was not previously known, or of which they knew very little, rediscovery
was challenging if not frightening. The stories that Robear, An
drew, Tuuk, Dancing Cloud, Ted, and Rose offered reveal that their
journeys of rediscovery took them on a path that would not only
acquaint or reacquaint them with their Native roots, but with
themselves.
the By rediscovering their Native roots, they were given the opportu
opportunity nity to heal that split so that they could reconnect with those
to primordial images which were lost to them with the imposition of
heal the dominant world. They were given the opportunity to learn
the about the myths and the sacred beginnings of the Native peoples
split and to deal with their fear of the unknown within the safe context of
other Native people who would support and guide them. Through
the rituals and the ceremonies, they were given the opportunity to
witness the enactment of the myths and experience the awesome
ness of the mysterious Universe. Their identities as Native Indians
also became strengthened as they symbolically died and were
reborn as members of the Native cultures. As Robins (1973)
succinctly states, “Rites of passage ... concern identity formation
or change” (p. 1208) by “inculcating in its members knowledge of
behaviors and symbols appropriate to given identities” (p. 1308).
Through the rituals and ceremonies, they were given the opportu
nity to come face to face with the contents of their unconscious and
with the opposing forces within themselves and to learn to achieve
a balance between them. As they recognized their shadows, they
I’m wanting to learn more about what my Native heritage is all about so
I can get a more complete picture of who I am. I guess that’s the whole
thing right now ’cuz I sort of know who I am, but I don’t know who I am
... so I can have a deeper understanding of the whole picture.... I
guess the impact is that it has me curious. It has me curious, wanting
this, really wanting this. It’s gone beyond need.
What kept them on their authentic paths to home was feeling a authentic
strong emotional connection to the Native cultural ways and find paths
ing a Native support network to guide them as they made the to
journey home. For them, “home” meant having a life that had home
meaning and a place to belong. For them, “home” meant knowing
the answer to the question, “Who am I?” and being proud of it.
NOTES
1The interviews were audiotaped, then transcribed to begin data analysis. The steps
outlined in the grounded theory approach were closely followed with the six
individuals so that it went from paraphrasing to open coding to axial coding to
selective coding to grounded theory. Analysis was done paragraph by paragraph.
Any biases, judgments, values, and preconceptions were documented with the help
of memos, diagrams and a research journal, and “bracketed” throughout the research
process (Quartaro, 1986). I divided the interview into meaning units which were
paraphrased. The codes were chosen for each unit. In choosing a code, I stayed as
close to the data as possible. The codes were transferred to 3x5 index cards and were
sorted into what I thought were appropriate clusters. The codes that did not seem to
belong anywhere were examined again together with the corresponding meaning
units and original transcript. Where necessary, either new codes were selected to
better capture the meanings or if they were deemed similar enough to existing codes,
they were absorbed under those codes. This process was repeated until all codes fell
into particular clusters and no stragglers were left. The clusters were then examined
and themes identified. The final step involved the assignment of a “name” to the
overall process. After the completion of transcription and analysis of the interviews,
interviewees were contacted to show them what I had done so far and to get
feedback. No further analysis was performed when the analyses shown to the
individuals were approved.
REFERENCES
Requests for reprints to: Sandra Diaz, 7260 Davenport Road, #106, Goleta, CA
93117.
George Leone
Helen, New Mexico
INTRODUCTION
What is our true nature? Suzuki was quite succinct about this.
“True nature is watching water” (p. 134). In other words, our true
nature is the functioning of the everyday observing mind. The
everyday sense of observing, however, does not include the reflec
tive egocentric function. Rather, “True mind is watching mind” (p.
134). Our true nature is not the self we reflect upon, nor is true mind
the mind which reflects upon the self and its experiences. For Zen,
Soto Zen our true nature or true mind, synonymous terms, signify the act of
and simply observing without objectifying that which is perceived.
our That is why, in Soto Zen, single-minded attention to one’s posture
true and breathing, the simplest of activities, is itself the manifestation
nature of our true nature.
We all have personal consciousness which looks at things as objects. Rinzai Zen
You have yourself who looks at a pine tree ... as object. That’s why and
you are not perfect. To have perfect consciousness, you have to throw our
your personal consciousness away. Where do you throw it? When you true
are looking at a pine tree, the pine tree is the only place where you can self
throw away your personal consciousness. Throw your whole self into
that tree! In that moment, the pine tree is not the pine tree that you are
observing as object, but a pine tree which contains yourself (Sasaki,
1974, p. 88).
To summarize, the common goal of both the Soto and the Rinzai
schools of Zen is realization, of one’s true nature or true self. The
main feature of the true self is that it transcends the usual subject/
object dichotomies of consciousness. In doing so, the true self is
able to live with equal attention to whatever situation life brings,
because its true nature is to simply watch and observe. It is equally
free of all limitations it places on itself in terms of identity and
preferences, including all subjective realities formed by thoughts
and feelings.
The most important point in the study of the Way is zazen. Although the
old Masters urged both the reading of the scriptures and the practice of
zazen, they clearly emphasized zazen. Some gained enlightenment
through the koan, but the merit that brought enlightenment came from
zazen (Masunaga, 1971, p. 96-97).
The libido, then, no longer has any need to remain cathected to any
one object, as was the case when the ego was involved. For, in
seeking objects with which to identify, the ego’s influence on the
libidinal cathexis of objects was to fix it on certain object-choices.
Libido, however, by itself is non-discriminatory and equated with
life itself (Freud, 1961). Libido, thus, forms the core of our being
(Freud, 1949), and in seeking objects with which to cathect, with
out becoming fixated on them, it seems equivalent to the Zen state
of “watching water” and of “dwelling in everything.”
The Unborn Buddha Mind is just like this. It’s natural that you see and
hear things, whatever they are, when you deliberately try to see and
hear them; but when you see and hear things that you hadn’t originally
anticipated seeing or hearing, it’s through the dynamic of the Buddha
Mind that everyone of you has. That’s what’s meant by the Unborn
Buddha Mind (Haskel, 1984, p. 34).
When the ego has regressed through its inactivity in Zen medita
ego tion, it resumes its original nature in and as the id. This means also
resumes in and as the body. In this state, the libido is strictly life affirming,
its for in this undifferentiated state, the destructive impulses are neu
original tralized by the libido (Freud, 1949). Its fixation in the erotogenic
nature zones is removed as it resumes its seat in the bodily senses in
general. Thus, seeing and hearing become as much a way of
libidinal cathexis with objects as were the more sexualized forms
coming from the oral, anal, and genital regions. In fact, a case could
be made for the primacy of sight and hearing cathexes over the
erotogenic ones where the preservation of the organism is con
cerned. For, after all, we make our way through the world, organis-
mically speaking, more by means of sight and hearing than by our
sexuality.
CONCLUSION
Requests for reprints to: George Leone. Ph.D., 352 Gorman Avenue, Belen NM
87002.
Transpersonal psychology is blessed with many creative authors who generate an abun
dance of new work. Their contributions also endure, not only in the twenty-seven years of
this Journal, but also in significant updates of their books. This brief overview focuses on
eight such texts that continue to shape transpersonal theory and practice.
Charles Tart’s Transpersonal Psychologies (1975, Harper) was the first major work to
systematically examine multiple spiritual paths from a transpersonal perspective. A 1983
second edition was followed by the third edition (1992, HarperCollins) that dropped a
chapter on Arica training and added a subtitle, Perspectives on the Mindfrom Seven Great
Spiritual Traditions. Another “multiple-path” guide, with origins in the author’s early JTP
articles, is Daniel Coleman’s The Varieties of the Meditative Experience (1977, Dutton). It
is an informed, practical guide to spiritual practices and disciplines. In the 1988 revision,
The Meditative Mind: The Varieties of Meditative Experience (Tarcher), the author added
a substantial new section on the psychology of meditation.
Predating this Journal’s emergence in 1969 is Huston Smith’s classic. The Religions of
Man (1958, Harper) which sold one-and-a-half million copies. It is completely revised and
updated as The World’s Religions (1991, HarperSanFrancisco) and is lauded for its
luminous and human treatment of religions. For twenty years, a personality course
textbook by James Fadiman and Robert Frager, Personality and Personal Growth, has,
through three editions (1976, 1984, 1994, HarperCollins), incorporated increasing trans
personal content. This lively text includes the classic and more recent theorists, a section
on the psychology of women, and adds Eastern systems including Sufism and Islamic
traditions.
In the 1980s, transpersonal literature began to proliferate. Roger Walsh and Frances
Vaughan collected work from sixteen contemporary contributors in Beyond Ego: Trans
personal Dimensions in Psychology (1980, Tarcher). This serviceable anthology was
replaced by Paths Beyond Ego: The Transpersonal Vision (1993, Tarcher), a radically
revised collection with thirty-seven authors and a sweeping range of perspectives.
Book Reviews 95
BOOKS OUR Keber, E.Q. (Ed.). Chipping away on earth: Studies in prehispanic
EDITORS ARE and colonial Mexico in honor of Arthur J. O. Anderson and
READING Charles E. Dibble. Lancaster, CA: Labyrinthos, 1994.
Levenson, E.. The ambiguity of change: An inquiry into the nature
of psychoanalytic reality. New York: Basic Books, 1983.
Mayer, J. & Abramson, J. Strange justice: The selling of Clarence
Thomas. Boston: Houghton Mifflin, 1994.
. . . James F. T. Bugental
Books Noted 97
ABOUT THE Tom S. Cleary, M.A., is completing his doctorate in clinical psychology
AUTHORS (December, 1995) at the University of Hawaii. His research for the present
article was conducted over the last three years at U.H. in collaboration with
Professor Sam I. Shapiro. Tom currently resides in Los Angeles.
Abstracts 99
that appears useful for doing this. It then uses this technique to make
comparisons across disciplines by distinguishing states found in shaman
ism, yoga, and Buddhism and then distinguishing these from the acute
schizophrenic states with which they have sometimes been confused. The
phenomenological mapping method is then used to differentiate states
induced by different practices within a single tradition, in this case Bud
dhism, and then to differentiate states at different stages of practice.
Discussion then focuses on similarities among disciplines, the questions of
whether a common core mystical experience can be identified, and future
possibilities for more refined mapping of states of consciousness.
No. 2 H arman . W. The new Copernican revolution. • L e S han , I,. Physicists and mystics:
Similarities in world view. • M aslow , A.H. Theory Z. • P ahnke , N. & R ichards .
W.A. Implications of LSD and experimental mysticism. • S utich , A.J. The American
Transpersonal Association. • W apnick , K. Mysticism and schizophrenia.
1970 Bla i r , M.A. Meditation in the San Francisco Bay Area: An introductory survey. •
Vol. 2 C riswell , E. Experimental yoga psychology course for college students: A progress
No. 1 report. • G reen , K., G reen , A.M., & W alters , E.D. Voluntary control of internal
states: Psychological and physiological. • T art , C.T. Transpersonal potentialities of
deep hypnosis. • T immons , B., & K amiya , J. The psychology and physiology of
meditation and related phenomena: A bibliography.
No. 2 F adiman . J. The second Council Grove conference on altered states of consciousness.
• H art , J.T. The Zen of Hubert Benoit. • M aslow , A.H. New introduction:
Religions, values, and peak experiences. • R am R ass . Lecture at the Mcnninger
Foundation: Part I.
1972 G oleman , D. The Buddha on meditation and states of consciousness. Part I: The
Vol. 4 teaching. • G rof , S. Varieties of transpersonal experiences: Observations from LSD
No. 1 psychotherapy. • S herman , S.E. Brief report: Continuing research on “very deep
hypnosis." • S utich , A.J. Association for Transpersonal Psychology. • W eide , T.N.
Council Grove IV: Toward a science of ultimatcs.
No. 2 G oleman , D. The Buddha on meditation and states of consciousness. Part II: A
typology of meditation techniques. • K rippner , S. ( ed .). The plateau experience:
A.H. Maslow and others. • R ichards , W., G rof , S., Goodman, L. & K urland , A.
LSD-assisted psychotherapy and the human encounter with death.
No. 2 Clark, F.V. Exploring intuition: Prospects and possibilities. • Katz, R. Education
for transcendence: Lessons from the !Kung Zhu/twasi. • Nitya, Swami. Excerpts
from a discussion. • Osis, K-. Bokert, E., & Carlson, M.L. Dimensions of the
meditative experience. • Ram Dass. Lecture at the Maryland Psychiatric Research
Center: Part II. • Weide, T.N. Vallombrosa: A major transpersonal event.
1974 Campbell, P.A., & McMahon, E.M. Religious-type experience in the context of
Vol. 6 humanistic and transpersonal psychology. • Casper, M. Space therapy and the Maitri
No. 1 project. • Clark, F.V. Rediscovering transpersonal education. • Crampton, M.
Psychological energy transformations: Developing positive polarization. • Goleman,
D. Perspectives on psychology, reality and the study of consciousness. • Kennett, J.
Translating the precepts. • Redmond, H. A pioneer program in transpersonal
education. • Timmons, B., & Kanfllakos. D.P. The psychology and physiology of
meditation and related phenomena: Bibliography II. • Watts, A. Psychotherapy and
eastern religion: Metaphysical bases of psychiatry.
No. 2 Bernbaum, E. The way of symbols: The use of symbols in Tibetan mysticism. •
Frager, R. A proposed model for a graduate program in Transpersonal Psychology.
• Jain, M., & Jain, K.M. The samadhist: A description. • Kennett, J. On meditation.
• Ring, K. A transpersonal view of consciousness: A mapping of farther regions of
inner space. • Stat, D. Double chambered whistling bottles: A unique Peruvian
pottery form. • Tarthang Tulku. The self-image.
1975 Augustine. M.J. & Kalish. R.A. Religion, transcendence, and appropriate death. •
Vol. 7 Frager, R. & Fadiman, J. Personal growth in Yoga and Sutism. • Kennett. J.,
No. I Radha, Swami, & Frager, R. Howto be a transpersonal teacher without becoming a
guru. • Ram Dass. Advice to a psychotherapist. • Shultz, J.V. Stages on the spiritual
path: A Buddhist perspective. • Simonton, O.C. & Simonton, S.S. Belief systems and
management of the emotional aspects of malignancy. • Trungpa, C. Transpersonal
cooperation at Naropa.
1976 Capra, F. Modern physics and Eastern mysticism. • Sutkh, A.J. The emergence of
Vol. 8 the transpersonal orientation: A personal account. • Tart, C.T. The basic nature of
No. 1 altered states of consciousness: A systems approach. • Tarthang Tulku. A view of
mind. • Vich, M.A. Anthony J. Sutich: An appreciation.
No. 2 Leslie, R.C. Yoga and the fear of death. • Ram Dass. Freeing the mind. • Ring, K.
Mapping the regions of consciousness: A conceptual reformulation. • Singer, J. A
1977 Erhard. W. & Fadiman, J. Some aspects of est training and transpersonal psy
Vol. 9 chology: A conversation. • Killer, M. Henry David Thoreau: A transpersonal view.
No. I Welwood, J. Meditation and the unconscious: A new perspective.
1978 Murdock, M.H. Meditation with young children. • Taylor, E.I. Psychology of
Vol. 1 0 religion and Asian studies: The William James legacy. • Walsh, R. N. Initial
No. 1 meditative experiences: Part II. • Washburn, M.C. Observations relevant to a unified
theory of meditation.
1980 Bohm, D. & Welwood, J. Issues in physics, psychology and metaphysics: A conversa
Vol. 12 tion. • Borcoivalas, M. Transpersonal psychology: A working outline of the field. •
No. I Burns, D. & Ohayv, R. Psychological changes in meditating Western monks in Thai
land. • Drengson, A.R. Social and psychological implications of human attitudes
toward animals. • Jamnien, Ajahn & Ohayv, R. Field interview with a Theravada
teaching master. • Metzner, R. Ten classical metaphors of self-transformation. •
Thomas, L.E. & Cooper, P.E. Incidence and psychological correlates of intense
spiritual experiences.
1982 A nthony , D. The outer master as inner guide: Autonomy and authority in the process
Vol. I of transformation. • L ieff , J. Fight reasons doctors fear the elderly, chronic illness
No. 1 and death. • V aughan , F. The transpersonal perspective: A personal overview. •
W alsh , R. A model for viewing meditation research. • W ortz , K. Application of
awareness methods in psychotherapy.
No. 2 A itken . R. Zen practice and psychotherapy. • A lpert , R./R am D ass . A ten-year
perspective. • R iedlinger , T.J. Sartre's rite of passage. • S peeth , K. On psycho
therapeutic attention. • W elwood , J. Vulnerability and power in the therapeutic
process: Existential and Buddhist perspectives.
1983 F riedman , H.L. The self-expansive level form: A conceptualization and measure
Vol. 15 ment of a transpersonal construct. • G rof . S. Fast and West: Ancient wisdom and
No. 1 modern science. • K omito , D.R. Tibetan Buddhism and psychotherapy: A conversa
tion with the Dalai La m a . • L ane , D.C. The hierarchical structure of religious visions.
• S hapiro , D.H. Meditation as an altered state of consciousness.
No. 2 Chinen, A.B. Fairy tales and transpersonal development in later life. • Goleman, D.,
Smith, H. & Ram Dass. Truth and transformation in psychological and spiritual
paths. • Lukoff, D. The diagnosis of mystical experiences with psychotic features. •
Lukoff, D. & Everest, H.C. The myths in mental illness.
1988 Chinen, A.B.; Foote, W.; Jue, R.W.; Lukoff, D. & Spielvogfl, A. Clinical
Vol. 20 symposium: Challenging cases in transpersonal psychotherapy. • Epstein, M. The
No. 1 deconstruction of the self: Ego and “egolessness” in Buddhist insight meditation. •
Hiltunen, S.S. Initial therapeutic applications of Noh Theatre in drama therapy. •
Pendzik, S. Drama therapy as a form of modern shamanism. • Wilber, T.K.
Attitudes and cancer: What kind of help really helps?
No. 2 Carlat, D.J. Psychological motivation and the choice of spiritual symbols: A case study. •
Lukoff, D. & Lu, F.G. Transpersonal psychology research review: Topic: Computerized
databases, specialized collections, and archives. • Nelson, P.L. Personality factors in the
frequency of reported spontaneous praeternatural experiences. • Peters, L.G. Shamanism:
Phenomenology of a spiritual discipline. • Schavrien, J.E. The rage, healing and daemonic
death of Oedipus: A self-in-relation theory. • Serlin, I. A psycho-spiritual-body therapy
approach to residential treatment of Catholic religious.
No. 2 Hughes, D. & Melville, N. Changes in brainwave activity during trance channeling: A pilot
study. • Lukoff, D., Zanger, R. & Lu, F. Transpersonal psychology research review:
Psychoactive substances and transpersonal states. • Tart, C. Adapting Eastern spiritual
teachings to Western culture: A discussion with Shinzen Young. • Waldman, M. Reflections
on death and reconciliation.
1991 Doblin, R. Pahnke’s “Good Friday experiment”: A long-term follow-up and methodological
Vol. 23 critique. • Dubin, W. The use of meditative techniques in psychotherapy supervision. •
No. 1 Mansfield, V. Looking into mind: An undergraduate course. • Tart, C.T. & Deikman, A.J.
Mindfulness, spiritual seeking and psychotherapy.
No. 2 Lajoie, D. H., Shapiro, S.E. & Roberts, T.B. A historical analysis of the statement of
purpose in The Journal ofTranspersonal Psychology. • Montgomery, C.L. The care-giving
relationship: Paradoxical and transcendent aspects. • Tart, C.T. Influences of previous
psychedelic drug experiences on students of Tibetan Buddhism: A preliminary exploration.
• Vaughan, F. Spiritual issues in psychotherapy. • Vigne, J. Guru and psychotherapist:
Comparisons from the Hindu tradition.
1992 Bogart, G.C. Separating from a spiritual teacher. • Lajoie, D.H. & Shapiro, S.I. Definitions
Vol. 24 of transpersonal psychology: The first twenty-three years. • Lukoff, D., Turner, R. & Lu,
No. 1 F. Transpersonal psychology research review: Psychoreligious dimensions of healing. •
McNamara, P. A transpersonal approach to memory. • Shapiro, D.H. Jr. A preliminary
study of long-term meditators: Goals, effects, religious orientation, cognitions. • Vich, M.A.
Changing definitions of transpersonal psychology.
No. 2 Hughes, D.J. Differences between trance channeling and multiple personality disorder on
structured interview. • Loy, D. Avoiding the void: The lack of self in psychotherapy and
Buddhism. • Stavely, H. & McNamara, P. Warwick Fox’s “transpersonal ecology”: A
critique and alternative approach. • Waldman, M., Lannert, J., Boorstein, S., Scotton, B.,
Saltzman, L. & Jue, R.W. The therapeutic alliance, kundalini, and spiritual/religious issues
in counseling. • Walsh, R.N. & Vaughan, F. Lucid dreaming: Some transpersonal implica
tions.
1994 Dubin, W. The use of meditative techniques for teaching dynamic psychology. • Mf.tzner,
Vol. 26 R. Addiction and transcendence as altered states of consciousness. • Patrik, L.E. Phenom
No. 1 enological method and meditation. • Steele, S. The multistate paradigm and the spiritual
path of John of the Cross.
No. 2 Boorstein, S. Insight: Some considerations regarding its potential and limitations. •
Gifford-May, D. & Thompson, N.L. "Deep states” of meditation: Phenomenological
reports of experience. • Hutton, M.S. How transpersonal psychotherapists differ from other
practitioners: An empirical study. • MacDonald, D.A., Tsagarakis, C.I. & Holland, C.J.
Validation of a measure of transpersonal self-concept and its relationship to Jungian and five-
factor model conceptions of personality. • Wren-Lewis, J. Aftereffects of near-death
experiences: A survival mechanism hypothesis.
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