The aspects I like most in Transpersonal Theory is it emphasizes the spiritual as another mode for

personal development and growth, and values diversity. It is a positive response to crisis by posing life
crisis is a means for personal growth. Also, it adds legitimacy to certain experiences, like visions, that may
be normative but that could have otherwise been perceived as a psychotic episode.

In my personal evaluation in Transpersonal Theory what I like most also that its main concept, as one
might expect, is spirituality and spiritual health, and it is a process of seeking greater meaning and purpose of
life. I like also the key concept of transpersonal theory is the altered state of consciousness. There are many
states of consciousness that an individual can experience, such as those experienced with meditation, and
each conveys a unique perception of reality. Unlike most forms of psychotherapy that concentrate on
improving mental health, transpersonal therapy takes a more holistic approach, addressing mental,
physical, social, emotional, creative, and intellectual needs, with an emphasis on the role of a healthy spirit
in healing. To facilitate healing and growth, transpersonal therapy places great emphasis on honesty, open-
mindedness, and self-awareness on the part of the therapist as well as the client.

The aspects I like the least in Transpersonal Theory, is it based off of many different theories, which
may then lead to a tendency to oversimplify multiple theories, and the complexity of spiritual perspectives.
Also, transpersonal theories claim spiritual growth is a superior level of development which is more of a
philosophical supposition rather than scientific evidence.

Some specific aspects of this approach that I would want to incorporate in my own counseling style are
art, music, journaling, mindfulness practices, and other techniques that can help you explore your spiritual
self and create meaning in others life. With Transpersonal approach, I will find, build, and expand on my
inner strengths and resources to create a more balanced life and a healthier state of mind. This intervention
is based on the idea that humans are more than mind and body but are also composed of intangible, or
transcendent, factors that make up the whole person. Just as my mind and body sometimes require
treatment, my spirituality and other intangible aspects of myself often require healing of a sort. As I will
used transpersonal approach I may draw from a variety of different religions and spiritual practices for tools
and methods that can help me explore various levels of consciousness and use my spirituality to guide me
through troubled times.

In my personal evaluation in Transpersonal Theory, I would want also to incorporate in my own

counseling style the visualization, mediation because it is an important part of guided imagery exercises.
Unlike regular meditation, with this technique the practitioner directs the client’s experience. In this way, the
individual may be asked to visualize or imagine a desired end such as the lessening of symptoms or be
taken on a journey to safely explore and heal past traumas. Often images such as animals or symbols are
employed to personalize the experience thus increasing the potential effectiveness.

I can apply this approach to myself “personally” as a basis for my self-understanding and practical
use in daily life by treating others as holistic beings, display unconditional acceptance and promote health
through knowledge and intervention. Moreover, by seeking to connect with and embrace the soul of the
other through the processes of caring and healing and being in authentic relation, in the moment.
 As my practical use in daily life I can apply Transpersonal Approach by enhancing my self-awareness
and spiritual awareness. I should value each day and don’t fear death. I should focus on the relationships
that is ongoing personal and professional development and spiritual growth, and personal spiritual practice
that assist me in entering into this deeper level of professional healing practice. I should also, learn how to
build and expand transpersonal caring relationships based on my own life history and previous experiences
or conditions or by having imagined others’ feelings in various circumstances.

Shadow Work, Belief Work, Affirmations, and Journaling

Beyond meditation and guided imagery, the methods used by transpersonal practitioners
are extremely varied. Some of these techniques are very familiar to most people as they
are commonly presented in popular self-help literature. Thus, shadow work, belief work,
exercises to increase intuition awareness, affirmations, and journaling are well known
therapy methods that are associated with transpersonal psychology.

Transpersonal Theory and Social Work

Social workers understand that spirituality is a great internal strength for many people

and can promote healthy growth. Therefore, it is important to note that there are many avenues a

social worker can take to support the religious or spiritual needs of the client. For example,

utilizing faith-based community resources and supports, or Buddhist mindfulness meditation for

mental health treatment. This aligns with the NASW code of ethics 1.05 Cultural Competence
and Social Diversity, “(a) Social workers should understand culture and its function in human

behavior and society, recognizing the strengths that exist in all cultures” (NASW, 2008).

Transpersonal theory has its share of weaknesses, most of them stemming from the spirituality
component and how well equipped social workers are to work with the theory. Spirituality is obviously a
major component in the theory, but research sometimes focuses on the spirituality so exclusively that the
researcher loses track of the importance of understanding other concepts of the theory, like the conscious
and unconsciousness, and the self outside of spirituality. Jung personally wrote very little looking at
transpersonal theory in-depth to show support for it. He is mentioned throughout all of the research that
was used for this paper, but sometimes the focus shifted to other contributors of transpersonal theory,
such as Roberto…show more content…
Similarities and Differences Between the Theories Similarities between Brown’s shame resilience theory
and Jung’s transpersonal psychodynamic theory can be found through research. Arguably the largest
similarity between the theories is that they both put a lot of emphasis on the individual. This is

Transpersonal Theory Transpersonal theories focus on development that

surpasses that of an individual’s body and ego. It emphasizes that people can
experience themselves beyond understanding their autonomy, and how they,
as autonomous individuals, interact with their world. The main concept, as
one might expect, is spirituality and spiritual health, and it is a process of
seeking greater meaning and purpose of life. Another key concept of
transpersonal theory is the altered state of consciousness. There are many
states of consciousness that an individual can experience, such as those
experienced with meditation, and each conveys a unique perception of reality
(Robbins,
All transpersonal approaches are concerned with accessing and integrating developmental stages
beyond the adult ego and with fostering higher human development. Because of this concern, most
transpersonal theories deal extensively with matters relating to human values and spiritual experience.
This focus sometimes leads people to confuse the interests of transpersonal psychiatry with the
concerns of religion. Transpersonal psychiatry does not promote any particular belief system, but rather
acknowledges that spiritual experiences and transcendent states characterized by altruism, creativity,
and profound feelings of connectedness are universal human experiences widely reported across
cultures, and therefore worthy of rigorous, scientific study. Inattention to these experiences and the
roles they play in both psychopathology and healing constitutes a common limitation in conventional
psychotherapeutic practice and research. 4–7

ranspersonal Therapy
Unlike most forms of psychotherapy that concentrate on improving mental
health, transpersonal therapy takes a more holistic approach, addressing
mental, physical, social, emotional, creative, and intellectual needs, with an
emphasis on the role of a healthy spirit in healing. To facilitate healing and
growth, transpersonal therapy places great emphasis on honesty, open-
mindedness, and self-awareness on the part of the therapist as well as the
client.

When It’s Used

Transpersonal therapy is used to treat anxiety, depression, addictions, phobias,
and other mood and behavioral problems. Those who are open to exploring
their spiritual side, becoming more spiritually aware, or finding a spiritual path,
or who are having trouble finding meaning in their life, may benefit from
transpersonal therapy.

Read More
What Does Intimacy Have to Do with Spirituality?
Some Thoughts on an Integrative Humanistic Psychology

What to Expect
Transpersonal therapists use meditation, guided visualization, hypnotherapy,
dream work, art, music, journaling, mindfulness practices, and other techniques
that can help you explore your spiritual self and create meaning in your life.
With the therapist’s guidance, you will find, build, and expand on your inner
strengths and resources to create a more balanced life and a healthier state of
mind.

How It Works
Transpersonal therapy is a holistic healing intervention that evolved from the
humanistic work of American psychologist Abraham Maslow in the 1960s. It
integrates traditional spiritual rituals into modern psychology and emphasizes
positive influences and role models rather than concentrating on negative
experiences. This intervention is based on the idea that humans are more
than mind and body but are also composed of intangible, or transcendent,
factors that make up the whole person. Just as your mind and body
sometimes require treatment, your spirituality and other intangible aspects of
yourself often require healing of a sort. A transpersonal therapist may draw
from a variety of different religions and spiritual practices for tools and
methods that can help you explore various levels of consciousness and use
your spirituality to guide you through troubled times.
What to Look for in a Transpersonal Therapist
Look for an experienced licensed or certified counselor, psychotherapist, or
other mental health professional with additional training in holistic forms of
healing and one or more spiritual pathways. In addition to these credentials, it
is important to find a therapist with whom you feel comfortable working.
References
Grof S. A brief history of transpersonal psychology.

Friedman, H. Finding meaning through transpersonal approaches in clinical psychology:

Assessments and psychotherapies. International Journal of Existential Psychology and
Psychotherapy. 1 July 2014;5(1):45–49.

Types of Therapy

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Transpersonal Psychology, Self Help Literature

While many people might be unfamiliar with transpersonal psychology, its

methodologies are commonly found in popular self help literature and alternative health
practices. “Transpersonal psychology is concerned with the study of humanity’s highest
potential, and with the recognition, understanding, and realization of unitive, spiritual,
and transcendent states of consciousness” [Denise Lajoie and Sam Shapiro, Definitions of
Transpersonal Psychology: The First Twenty-Three Years (1992)].
For the most part, the methodologies used in transpersonal therapy are purposefully left
up to the individual psychologist. This flexibility allows personal healing, transformation,
and self actualization to unfold organically without adherence to any specific dogma or
strict set of directives. Not surprisingly, the list of potential transpersonal tools outlined
by Marcie Boucouvalas in Transpersonal Psychology: An Outline of the Field (1980) is
quite long and extremely varied.
Meditation, Visualization, and Guided Imagery

Perhaps the most common method noted in transpersonal treatment is meditation.

Traditionally, meditation was used for stilling the mind, becoming aware of each
moment, and ultimately, as a means to become awakened or enlightened. However,
meditation can also be easily adapted for use in personal centering, dealing with extreme
emotions, stress relief, and management of physical symptoms.
When used in conjunction with visualization, mediation is an important part of guided
imagery exercises. Unlike regular meditation, with this technique the practitioner directs
the client’s experience. In this way, the individual may be asked to visualize or imagine a
desired end such as the lessening of symptoms or be taken on a journey to safely explore
and heal past traumas. Often images such as animals or symbols are employed to
personalize the experience thus increasing the potential effectiveness.

Shadow Work, Belief Work, Affirmations, and Journaling

Beyond meditation and guided imagery, the methods used by transpersonal practitioners
are extremely varied. Some of these techniques are very familiar to most people as they
are commonly presented in popular self-help literature. Thus, shadow work, belief work,
exercises to increase intuition awareness, affirmations, and journaling are well known
therapy methods that are associated with transpersonal psychology.

Energy Work, Dream Work, Shamanism, Yoga, Music, and Chanting

Other transpersonal techniques may not be as commonly recognized. These include hands
on treatments, exercises involving breath work, or other physically based practices such
as bioenergetics, Alexander’s technique, tai chi, yoga, rolfing, Reiki, and massage. Other
more spiritually, metaphysically, or mystically charged activities such as lucid dreaming,
shamanistic healing, chanting, and transpersonal uses of music, art, and psychedelic
drugs are also known to be beneficial to transpersonal efforts.
Thus, a wide variety of methods and techniques are available to the transpersonal
psychologist. These individuals may chose to specialize in one area of expertise such as
energy psychology or provide a range of treatment options. Often therapists combine
uniquely transpersonal techniques such as meditation with traditional psychoanalysis.

The Process of Change

It is often mistakenly thought that transpersonal counseling is oriented solely toward
spiritual transcendence. Transpersonal leader Sylvia Boorstein (1996) warned against this,
stating that zeal for work in the transpersonal realm should not come at the expense of
overlooking relevant personal issues. Should a counselor gloss over the client's personal
problems, without working through them and making them fully conscious, there will be no
foundation from which spiritual work can begin (Small, 2000). In essence, it is impossible to
transcend something that has never developed or become integrated (Small, 2000). Thus,
the process of change in transpersonal counseling is marked by the overcoming of personal
problems and life issues, allowing for primary work toward spiritual integration. As the client
moves from normal functioning to transpersonal work, the process of unification and
deepening the experience of connection usually engenders the highest human qualities,
such as creativity, compassion, selflessness, and wisdom, all of which are indicative of
psychological health and adjustment (Bimbaum et al., 2008; Kasprow & Scotton, 1999).

Traditional Intervention Strategies

Wilber (2000) called for an integrative therapy that takes a holistic approach: investigating
and addressing each of the developmental lines or stages by using interventions that range
from changing nutrition and exercise to cognitive restructuring or Jungian individuation to
specific spiritual disciplines, depending on the client's developmental stage and pathologies.
The transpersonal therapist must be ready to draw from all traditions, both Eastern and
Western. "A truly integrative and encompassing psychology can and should make use of
the complementary insights offered by each school of psychology" (Wilber, 1977, p. 15).
According to Wilber (1997), the transpersonal counselor must be an expert in most forms of
intervention, regardless of the theoretical modality. This extent of expertise is necessary,
because guiding clients through the maze of developmental possibilities is certain to require
a wide range of interventions, based on the client's personality, lifestyle, and personal
experiences.

The core practice of transpersonal counseling includes meditation, mindfulness, intuition,

yoga, biofeedback, breath training, contemplation, inward focusing, visualization, dream
work, guided imagery, and altered states of consciousness (Ajaya, 1997; Bimbaum et al.,
2008; Boss, 1981; Davis, 2000; Hutton, 1994). Other practices that are associated with
transpersonal psychology, but not as commonly used as others, include shamanism, lucid
dreaming, and psychedelic drugs (Davis, 2000; Walsh & Vaughan, 1993). Arguably, of all
the interventions available to the transpersonal counselor, the most central is meditation.
Comparing the role of meditation in transpersonal psychology with the role of dreams in
psychoanalysis, Walsh and Vaughan (1993, p. 200) referred to meditation as "the royal road
to the transpersonal." Meditation and related practices have a range of uses, including self-
regulation, relaxation, and pain control, but are most commonly used in transpersonal
counseling for self-exploration and self-liberation (Shapiro, 1994). Meditation allows the
clients to "disidentify" from their masks or egos and realize their fundamental nonduality,
leading to the liberation and transcendence of the self (Bimbaum, 2005; Goleman & Ram,
1996).

Another key aspect of transpersonal counseling, of which meditation is a part, is the

exploration of human experiences known as altered states of consciousness. Metzner
(1995) defined an altered state of consciousness as a change in thinking, feeling, and
perception, in relation to one's ordinary, baseline consciousness, that has a beginning,
duration, and ending. Delirium, hypnosis, deep meditation, and intoxication are all examples
of altered states of consciousness (Walsh, 1994). Historically, Western theories have been
slow to recognize the wide scope and enormity of altered states of consciousness as seen
by the transpersonal theorist and have viewed many of these states as being pathological
such as delirium and intoxication (Davis, 2000; Grof, 2008; Walsh, 1994; Wilber, 2000).
According to Walsh (1994), one of the most dramatic examples of this Western resistance
was that of the reaction to hypnosis and the Scottish physician, James Esdaile. During his
station as a medical doctor in India over a century ago, Esdaile discovered the remarkable
capacity of hypnosis to reduce pain and mortality in surgical patients. Esdaile's findings
were so dramatic and foreign that Western medical journals refused to publish his reports.
Upon his return to Britain, Esdaile arranged a demonstration before the British College of
Physicians and Surgeons during which he amputated a gangrenous leg while the patient,
under hypnosis and without any anesthetic, lay smiling calmly. Instead of marveling at what
could have been a revolutionary new find to modem psychological and medical practice, his
colleagues concluded that Esdaile had paid a hardened rogue to pretend he felt no pain!
Fortunately, over time, Western theory has become more accepting of alternate states of
consciousness, and it has become appreciated that many of these may be beneficial to
counseling practice and the enrichment of human experience (Strohl, 1998).

When she or he deems the client ready, the transpersonal counselor is likely to attempt to
aid the client in experiencing a range of altered states, through a variety of methods, after
which they will examine and discuss together. Because many of these experiences can be
quite varied, transpersonal counselors use a method known as phenomenological
mapping to aid clients in organizing and understanding their experiences during the altered
state (Wilber, 1997). The key point to phenomenological mapping is that it allows the client
and counselor to map, compare, and differentiate states of consciousness on not one but
multiple experiential dimensions and with greater precision than one could achieve by
lumping them all together as one experience (Walsh, 1994). The result is that the individual
can better appreciate the richness and variety of transpersonal states as well as clearly
differentiate them from psychopathological states such as schizophrenia, with which they
can and have sometimes been confused (Walsh, 1990). Although some claim that all
altered states are essentially the same, transpersonal theorists argue that different methods
of attaining altered states lead to different altered states, requiring the need for
differentiation and organization (Wilber, 2000). For example, Buddhist meditation, hypnosis,
and intoxication may all lead to a different type of altered experience and must be discussed
and examined separately to search for differences and commonalities (Wilber, 1997).
Phenomenological mapping is absolutely necessary, according to Walsh (1994), because
when key dimensions such as mental control, awareness of the environment, concentration,
arousal, emotion, self-sense, and content of experience are compared, multiple differences
between states come into view.

Once the altered states have been experienced and mapped, Wilber (1995) stated that the
individual must then undergo a process known as deep structure analysis. The purpose of
deep structure analysis is to attempt to make coherent sense of the various alternate states
of consciousness, identify possible commonalities among states, bring any developmental
implications of the states into view, and reveal any hidden meanings among the states that
may have an important impact on the individual's life (Walsh & Vaughan, 1993; Wilber,
2000). Deep structure analysis, according to Wilber (1997), allows the individual to cluster
alternate consciousness states and experiences and identify a number of deep structures,
which Wilber has classified into a number of hierarchical states. Although Wilber (1997)
classified alternate consciousness experiences into a number of overarching deep
structures, his three main deep structural states, according to Walsh (1994), are subtle
states, causal states, and the ultimate condition:

• Subtle states: Once conscious mental activity has calmed, one may experience a range of
altered consciousness states that fit into the category of subtle states. The experiences in
these states can include experiences of light or sound, emotions such as love and joy, or
visions of archetypes (which can vary by culture) such as shamanistic power animals,
Christian angelic figures, and a range of others.

• Causal states: After subtle states have deepened and stabilized, then causal states devoid
of any objects, images, or phenomena can arise. These states are the realm of pure
consciousness and the transcendental source of all existential experience. These can be
culturally described as the experience of Nirvana in Buddhism and the Tao of Taoism,
among others.

• The ultimate condition: In this final state, objects and emotions from the subtle states
reappear but are instantly recognized as expressions, projections, or modifications of
consciousness. This is the final enlightenment and realization of consciousness in all things.
It is connectedness with the entire universe and all things in it. This state is the highest goal
and greatest good in all human existence. This experience can be culturally known as
salvation, Zen's One Mind, and Hinduism's Brahman-Atman, among others.

It is important to note here that before advancing into alternative counseling methods such
as altered states of consciousness, transpersonal counselors must gauge the readiness of
their client carefully. For the unprepared individual, experiences of deep connectedness can
fragment necessary ego boundaries and produce chaos, terror, and confusion (Kasprow &
Scotton, 1999).
Spirituality DefinedSpirituality: Search for purpose, meaning, and connection between self, others,
the universe, and ultimate reality;both religious and non-religious expressionsReligion: A systematic
set of beliefs, practices, and traditions experienced within a particular social institution over
timeConsciousness – a quality of the mind generally regarded to comprise qualities such as
subjectivity, self-awareness, sentience, sapience, and the ability to perceive the relationship
between oneself and one's environment*wikipedia.orgTranspersonal theory: posits that states of
human consciousness and potential “go beyond” our traditional views of health and normality; to “go
beyond” the self toward higher levels of consciousnessChapter 6: Spiritual Person

4  Themes Associated with Transpersonal Theory

Sense of connection with nature, others, ultimate beings and the divineExistence beyond
‘humanness’ … beyond self and egoHigher level of consciousnessHeightened awareness of
relationship between self and environmentFourth Force therapeutic approachChapter 6: Spiritual
Person

5  Fourth Force Emergence

First force, the psychodynamic perspectivebehavior determined by unconsciousness, instinctual
needsto seek pleasure and avoid painSecond force, the behavioral perspectivebehavior determined
by environmental forcesThird force, the humanist perspectivebehavior determined by need for self-
actualization, fulfillinghuman potential to love, create, etc.Fourth force, based on transpersonal
theoriesspecifically targeting the spiritual dimensionChapter 6: Spiritual Person
6  Key Concepts of Fowler’s Stages of Development
FAITH: a universal aspect of human existencegives coherence and direction to people’s liveslinks
them in shared trusts and loyalties with othersgrounds personal stances and communal loyalties in a
sense of relatedness to a larger frame of referenceenables people to face and deal with the limited
conditions of life, relying upon that which has the quality of ultimacy in their livesULTIMATE
ENVIRONMENT: highest level of realityChapter 6: Spiritual Person

7  Stages of Faith (Fowler): Evolving Relationship with Ultimate Environment

Early experiences set the stage for later faith developmentUnderstanding a person’s values, beliefs,
and sense of meaning can help us better appreciate the tasks, tensions, and challenges at various
points in lifeBased on piaget and erikson.. So think about those stages transposed on how a child
comes to know a spiritual being or environment outside of selfPrimal faith -- pri-image sense of
security.. Of being taken care of by ultimate environmentIntuitive/projective – magical, intuitive,
symbolic – beginning sense of ‘other’Mythic/literal – understand concept of belonging – concrete..
Stories are meaningful.. age of 7, age of reasonSynthetic/conventional – acceptance of what’s been
taught.. Integrating that sense of belonging.. Identifying with it .. Developing
compassionIndividuation/reflective – analysis of previous held beliefs in order to make more sense
out of the ultimate environment and personal meaning..Conjunctive –reaches to ‘deeper self’ .. More
holistics sense of being.. Awareness of community of ‘all living things’.. And that self is part of larger
whole cosmos..Universalizing – understands that threat to any living thing or individual is threat to
whole.. Actively involved in remediy injustice..Chapter 6: Spiritual Person

8  Stages of Faith (Fowler): How a Child Comes to Know a Spiritual Being Outside of Self
Primal faith – pri-image sense of security; being taken care of by ultimate
environmentIntuitive/projective – magical, intuitive, symbolic – beginning sense of ‘other’Mythic/literal
– understand concept of belonging – concrete; stories are meaningful; age of
reasonSynthetic/conventional – acceptance of what’s been taught; integrating that sense of
belonging; identifying with it; developing compassionIndividuation/reflective – analysis of previous
held beliefs in order to make more sense out of the ultimate environment and personal
meaningConjunctive –reaches to ‘deeper self’; awareness of community of ‘all living things’; self is
part of larger whole cosmos6. Universalizing – understands that threat to any living thing or
individual is threat to whole; Actively involved in remediating injusticeChapter 6: Spiritual Person

9  Consider:Think about the stages of development proposed by Erikson and Piaget. Compare and
contrast these stages with Fowler’s stage of faith development.Chapter 6: Spiritual Person

10  Ken Wilber: A SnapshotAn American writer who has advanced an integral theory of
consciousness which draws on psychology, sociology, philosophy, mysticism, postmodernism,
empirical science and systems theory to form a picture of what he calls the 'Kosmos'.A self-
described storyteller and mapmaker, Wilber attempts to integrate various perspectives of the
cosmos. Although he was at one time a major proponent of the transpersonal school of psychology,
he has since disassociated himself from it.In 1998, Wilber founded the Integral Institute, a think tank
for studying issues of science and society in an integral, or non-reductive, way. He has been a
pioneer in the development of Integral psychology and Integral politics.He is a practicing Buddhist:
the beliefs of Madhyamika Buddhism, particularly as articulated in the philosophy of Nagarjuna,
underpin his work.*Chapter 6:Spiritual Person

11  Important Concepts in Wilber’s Transpersonal Theory: Spectrum and Holon

The spectrumconsciousness spans from pre-personal, to personal, to transpersonal“great chain of
being” means from matter to the body, to the mind, to the soul, to the spiritThe holonEvery thing,
person, idea is simultaneously a whole and a part of some other whole, i.e. a letter is a whole and
also part of a wordhuman beings are “holons” in the sense that the brain is a whole AND a part of
the body; the body is a whole AND a part of self; the self is a whole and part of a family; the family is
a whole and part of the communityChapter 6:Spiritual Person

12  Important Concepts in Wilber’s Transpersonal Theory: Levels of Consciousness

The spectrum of consciousnessan ordering of holons by increasing levels of complexity and
wholeness throughout the developmental process from the pre-personal, to the personal, to the
transpersonalLevels (or waves) of consciousnessthe various developmental milestones that unfold
within the human psyche:pre-personalpersonaltranspersonalChapter 6:Spiritual Person

13  Important Concepts in Wilber’s Transpersonal Theory: Levels of Consciousness (cont.)

The spectrum of consciousnessFulcrumthe turning point at a different level on the developmental
spirala three-step process:the self becomes comfortable and eventually identifies with the basic
functioning of that levelnew experiences begin to challenge the way of being at this level, and the
self begins to differentiate or “dis-identify” with itthe self begins to move toward an identify with the
next level while integrating the functioning of the previous basic structure into the new
organizationChapter 6:Spiritual Person

14  Levels of Consciousness
•Pre-personal PhasePersonal PhaseTranspersonal Phase:qthe awareness of mind and body as
something‘more than’self…heightened level of consciousness of self asone with--as opposedtoin
relationthe universeConsists of the psychic, the subtle, and the causal stages.Comparable to
Fowlersfirst 5 stagesandto stages ofhuman developmentPsychic: strong interconnectedness of self
with natureSubtle: sense of connection and identification extended to communion with the Deity, or
God, by whatever nameCausal: transcends all distinctions between subject and object (even self
and God)Nondual: condition or reality of all stages… simultaneously the source, the process, and
the realization of consciousnessChapter 6:Spiritual Person

15  Important Concepts in Wilber’s Transpersonal Theory: The Four Quadrants

based on the concept of the self as a holona comprehensive understanding of consciousness and
realityInterior-IndividualConcerned with personal meaning and sense of self that emanate from
inside the individualExterior-IndividualConcerned with the physical body and observable behaviors
that can be observed outside the individualInterior-CollectiveConcerned with the culture and shared
values that are embedded within groups of peopleExterior-CollectiveConcerned with the institutions,
systems, and nature that are observable facets of the societyChapter 6:Spiritual Person

16  Fowler and Wilber: Compared and Contrasted

Both built on other theories of human development and human behavior but go beyond traditional
biopsychosocial frameworkBoth ‘slight’ social, economic, and cultural differences between various
groupsBoth pose serious difficulties in providing ‘empirical’ basis for their theoretical
approach.Chapter 6:Spiritual Person

17  Fowler and Wilber: Compared and Contrasted (cont)

Fowler provides more specification about content and process of spiritual development at the pre-
personal and personal levels but less about pitfalls at each stage.Wilber provides more substance
and specification description and evolution of what transpersonal levels of development look like and
how they evolve and more insight about pitfalls.In terms of their utility for social work practice,
Fowler’s model is more descriptive and Wilber’s more prescriptive.Chapter 6:Spiritual Person

18  Spirituality and the Human Experience

Although ‘transpersonal models’ are difficult to ‘operationalize’ and measure, much research
suggests strong, (but NOT causal) relationships between various ‘problems of living,’ ‘ways of
coping,’ and an individual’s ‘sense of spirituality.’Chapter 6:Spiritual Person

19  Sense of Spirituality Associated With:

Physical and mental health outcomes:Depression, anxiety, helplessness, suicideSelf-esteem, hope,
optimism, life satisfaction, general well-beingDiseases of immune systemCoping mechanisms and
treatment for:Substance abuseSexual assault/violenceWar traumaChapter 6:Spiritual Person

20  In ApplicationAssessment must also be able to distinguish between a religious/spiritual problem

and a mental disorder.Social workers need to assess both the positive and negative aspects of
client’s religious or spiritual beliefs and practices.Chapter 6:Spiritual Person

21  Spirituality in the Lives of Persons of Color and Other Marginalized Ethnic Groups
WomenMore likely than men to report being religious, church-affiliated, and frequent users of prayer;
closeness to GodHistorically, women in leadership positions or performing certain religious rites and
ceremonies have been significantly restricted in many denominations in which they are active
membersAfrican –AmericansBlack churches – a haven from racism and oppression, source of social
support, race consciousness, inspiration, leadership training, human services, and empowerment
and social changeAfrocentric spirituality stresses the interdependence between God, community,
family, and the individualGLBT personshave had to struggle with religious teachings that tell them
their feelings and behaviors are immoral or sinfulChapter 6:Spiritual Person

22  The Religions Among Us: Test Your Knowledge

True or False – The United States is considered to be the most religiously diverse country in the
world today with more than 1,500 religious groupsWhat was the fastest growing religion in the U.S.
between 1990 and 2000?Is the percentage of the population who express the need to experience
spiritual growth increasing or decreasing in the U.S.?What percent of the world’s population is
Islam?What percent is non-religious?Chapter 6:Spiritual Person

23  Chapter 6:Spiritual Person

The Religions Among UsWhat is meant by the term “sacred canopy”?Think about the meaning of the
term ‘globalization’ as the sense of the world being “a single place” and then,Develop a hypothesis
using these two terms to explain religious conflict in the world today.Chapter 6:Spiritual Person

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Transpersonal theory proposes that there are developmental stages beyond the adult ego, which
involve experiences of connectedness with phenomena considered outside the boundaries of the ego. In
healthy individuals, these developmental stages can engender the highest human qualities, including
altruism, creativity, and intuitive wisdom. For persons lacking healthy ego development, however, such
experiences can lead to psychosis. Superficially, transpersonal states look similar to psychosis. However,
transpersonal theory can assist clinicians in discriminating between these two conditions, thereby
optimizing treatment. The authors discuss various therapeutic methods, including transpersonal
psychopharmacology and the therapeutic use of altered states of consciousness. (The Journal of
Psychotherapy Practice and Research 1999; 8:12–23)

Mainstream psychotherapeutic systems have largely ignored human spiritual and religious experience,
except as sources for psychosocial support. In contrast, one of the hallmarks of transpersonal
approaches is the directness with which spiritual experience is addressed as part of the therapeutic
process. Ultimately the goal is not merely to remove psychopathology, but to foster higher human
development. The notion of higher human development is defined somewhat differently in different
transpersonal systems, but most characterize it as involving a deepening and integration of one's sense
of connectedness, whether it be with self, community, nature, or the entire cosmos. This process of
deepening the experience of connection usually engenders the highest human qualities, such as
creativity, compassion, selflessness, and wisdom, but for the unprepared individual, experiences of deep
connectedness can fragment necessary ego boundaries and produce chaos, terror, and confusion.
Perhaps because of this possibility, the psychotherapeutic community commonly views oceanic,
mystical, or spiritual experiences with suspicion. Much of this bias may have roots in Freud's
contributions to psychological thought, such as Moses and Monotheism13 and The Future of an
Illusion,14 in which he largely characterizes spiritual experience as a regressive defense.

Fundamentals of Client-Therapist Rapport

TERI BRITT PIPE, in Fundamentals of Hand Therapy, 2007
Transpersonal Caring Healing Relationships
The second major element of Watson's theory of human caring
is transpersonal caring healing relationships. Transpersonal caring
“conveys a concern for the inner life world of another….seeking to
connect with and embrace the soul of the other through the processes
of caring and healing and being in authentic relation, in the moment.”
(http://www2.uchsc.edu/son/caring/content/transpersonal.asp)
A transpersonal caring relationship connotes the sharing of
authentic self between individuals and within groups in a reflective
frame. All parties are changed within the relationship.
Care is founded on transpersonal caring relationships and is built on
moral commitment, intentionality, and caritas consciousness. It is a
vehicle for healing through the auspices of the relationship. The hand
therapist recognizes and connects with the inner aspect of the other
through presence, being centered in the caring moment, and through
actions, words, intuition, body language, cognition, thoughts, senses,
and other ways of interacting and connecting with others.
(http://www2.uchsc.edu/son/caring/content/transpersonal.asp)
An assumption of transpersonal relationships is that “ongoing personal
and professional development and spiritual growth, and personal
spiritual practice assist the [therapist] in entering into this deeper level
of professional healing practice.”
(http://www2.uchsc.edu/son/caring/content/transpersonal.asp) The
hand therapist learns how to build and expand transpersonal caring
relationships based on his or her own life history and previous
experiences or conditions or by having imagined others’ feelings in
various circumstances.

1. Key Concepts
1. What is the theory’s view of human nature and what are the basic assumptions underlying each approach?

2. What are the primary characteristics of the theory?

2. Therapeutic Process

1. What are the therapeutic goals?

2. What is the role of the therapist?

3. What is the client’s role in the process? What is expected of the client?

4. What is the nature of the relationship between the client and therapist?

3. Applications: Techniques and Procedures

1. What are the major techniques and methods?

2. Where is the approach most applicable?

1. To what types of clients?

2. To what types of problems?

3. In what setting?

3. What is your evaluation of the approach?

1. What are the limitations?

2. What are the contributions?

3. What aspects do you like most?

4. What aspects do you like the least?

4. What are some specific aspects of this approach that you would want to incorporate in your own counseling style?
Why?

5. What aspects of this approach are supported in the Bible?

6. In what ways can you apply this approach to yourself “personally” as a basis for self-understanding and practical use in
daily life?

Your critiques should not be summary only; fifty percent of the critiques should contain personal evaluation, opinion, or
personal application.

OTHER REMINDERS:

1. You need a reference list on a reference page at the end, or at least at the bottom of your paper.

2. You will likely only be citing the textbook.

3. If you draw from something else, I need to see this source on the reference list and the portions of the paper from
that source to have a citation in text by it to give credit where it is due.

4. Since the critique is not real formal and primarily based on your textbook, I do not need you to diligently cite in text
in every paragraph of the paper or after every fact you include from the textbook.

5. However, you will need to do that in the final theory paper but it not necessary here.