09 Nov The Transpersonal Self
Much transpersonal research has focused on the question of whether or not there exists a “transpersonal self” outside/beyond our physical bodies. Daniels (2005) reviews various formulations as posited by Maslow, Jung, Assagioli, Grof, Aurobindo, Wilber, Washburn, Wright and Ferrar. They share assumptions that something exists beyond ego, that there is a developmental component, and something we might call “spiritual.”
Studies of exceptional human experiences (EHEs) as recounted in Palmer & Hastings (2013) study EHEs mainly for their meaning to the experiencer and their transformational potential. It seems that EHEs of all types (OOBS, NDEs, and PLMs) serve a primary purpose as catalysts for growth. EHEs happen to people across all walks of life, and although people may have difficulty integrating their experience back into their daily lives, research concludes that EHEs are healthy and positive human experiences.
Fracasso et al. (2013) challenge the Western belief in what is considered “reality,” and consider that instead, reality is in the mind of the experiencer. Another “reality” is explored by Tsomo (2001) in their overview of the preparation for death and possible continuation of consciousness afterward. Death takes a central position in the Tibetan tradition, whereas of course in the West death is considered morbid and best to ignore. Tsomo writes that reincarnation is considered part of one’s “karmic ledger” (p. 154), and that it is possible to prepare for one’s death and to be able to influence one’s future incarnation.
There has been 50 years of reincarnation research (Slavoutski, 2012). It is not necessary to believe in reincarnation in order to study people’s beliefs and experiences of it. Again, as with other EHEs, past life memories appear across culturally diverse populations, and to individuals whether or not their culture supports the belief in reincarnation. Most interesting were 20-year studies of reports by children under the age of eight who had striking, specific memories.
As we are studying in other modules, this week’s readings are adding to the evidence that transpersonal experiences, whether they are spontaneous, induced by psychedelics, or come as a result of years of spiritual discipline such as a meditation practice, in and of themselves have great healing potential.
References
Daniels, M. (2021). Shadow, self, spirit: Essays in transpersonal psychology. 177-215 Imprint Academic.
Fracasso, C., Greyson, B. & Friedman, H. L. Near-death experiences and transpersonal psychology: focus on helping near-death experiencers. In Friedman, H. L., & Hartelius, G., (eds.). (2013). The Wiley-Blackwell handbook of transpersonal psychology. Wiley Blackwell.
Palmer, G, & Hastings, A.(2013) Exploring the nature of exceptional human experiences: recognizing, understanding, and appreciating EHEs. In Friedman, H. L., & Hartelius, G., (eds.). (2013). The Wiley-Blackwell handbook of transpersonal psychology. Wiley Blackwell.
Slavoutski, S. (2012). Is the reincarnation hypothesis advanced by Stevenson for spontaneous past-life experiences relevant for the understanding of the ontology of past-life phenomena? International Journal of Transpersonal Studies, 31(1), 83–96.
Tsomo, K. L. (2001). Tsomo, K. L. (2001). Death, identity, and enlightenment in Tibetan culture. International Journal of Transpersonal Studies, 20 (1). https://doi.org/10.24972/ijts.2001.20.1.151
© 2022 Catherine Auman
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