
Transpersonal psychology is a multicultural bridge into the unknown - allowing for unity and an integrative balance of duality and non-duality between all people, all species, and all levels of awareness. As a field of study, it blends psychology and spirituality - giving it a holistic approach that can be translated to “human consciousness studying itself” (Drury, 1989).
Personally, spirituality remains to be a sacred experience, a visceral initiation into the mysterious, and a portal to the wisdom of our inherent “truth” within and beyond understanding. To describe this truth, this sense of self that transcends self, seems paradoxical to language. However, transpersonal psychology extends itself to reaching a framework of conception that constitutes a universal understanding that we, as a western culture, can relate to. For this reason, transpersonal psychology is able to address issues that arise from the comparisons of religious, spiritual, and scientific views (to include psychology).
A core principle of transpersonal psychology is practice. Through meditation, shamanic journeys, ritual, wilderness rites of passages, psychedelics, visionary work, and other contemplative practices, transpersonal psychology pushes the envelope in terms of what is “real” or not - and applies reason to what is not, necessarily, reasonable. Although the roots of such practices stem from various world religions, spiritual, and wisdom traditions, when taken into a scientific account, desires and what is “attainable” become a logo for who we are and who we are becoming as a whole. Looking at life and human consciousness through a non-linear and non-dualistic lens and “digesting” experience as a part of a larger world-view brings a new perspective, a perspective that reaches beyond the personal, to the field of psychology and science.
I will say that my full embodiment of the subject is qualitatively limited. Without the research of such experiences that “rise above” our limited perceptions in this world, what is perceived as “real” will be summoned by the scientific realms of quantitative “control.” Thus, an innovative approach of methodological pluralism, combining quantitative and qualitative research methods, introduces a new way of thinking to our culture - and what manifests from the research, dialogue, and practice presented becomes an avenue for self-discovery and, ultimately, self-transcendence.
Since transpersonal psychology is still in its evolutionary process of unfolding, there are still questions, perhaps even disagreements, as to whether it is a science, philosophical pursuit, or a new way of “being” in this world (or at least in our western culture). I look at it as an exploration and path to our pursuit of happiness, to our deepest desires extending beyond desire itself, yet honoring human necessity in the process. Although there is still work to be done, my hope is that transpersonal psychology will, one day, support human consciousness to rise above the study of itself and transcend into a collective way of living “beyond the mask.”
References
Davis, J. (2003). An overview of transpersonal psychology. The Humanistic Psychologist, 31(2-
3), 6-21.
Davis, J. (2009). Complementary research methods in humanistic and transpersonal
psychology: A case for methodological pluralism. The Humanistic Psychologist, 37, 4-23.
Drury, N. (1989). Vision quest: A personal Journey through magic and shamanism (pp.
19-24). Bridport, Great Britain: Prism Press.