The Experts below are selected from a list of 360 Experts worldwide ranked by ideXlab platform
Harris L Friedman - One of the best experts on this subject based on the ideXlab platform.
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the self expansiveness level form a measure of a Transpersonal construct
2021Co-Authors: Harris L FriedmanAbstract:Self-expansiveness is a Transpersonal construct that uniquely provides a secular-naturalistic conceptualization related to, but distinct from, constructs based on a supernatural approach to spirituality. It avoids supernatural references that are often explicitly or implicitly embedded within many approaches to understanding spirituality. Self-expansiveness refers to the malleable nature of self-concept, which can expand in various Transpersonal ways in space and time that have similarity to some naturalistic conceptualizations of spirituality, especially those related to interconnectedness. The Self-Expansiveness Level Form (SELF) is a short self-report measure operationalizing self-expansiveness that has demonstrated psychometric worth, as well as successful use, in a variety of empirical studies. In essence, the SELF is a measure of the willingness of individuals to view themselves through the process of identification in an expansive way that goes beyond limiting the self to the here-and-now. The SELF Transpersonal Scale taps into willingness to identify with unusual items, such as atoms in the body, all life, all that has happened, distant descendants, and the entire universe beyond time. The SELF thus provides an alternative approach to studying spirituality and has potential implications for clinical and other applications.
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growing up and waking up a conversation with ken wilber about leaving Transpersonal to form integral psychology
Journal of Humanistic Psychology, 2020Co-Authors: Douglas A Macdonald, Harris L FriedmanAbstract:Although he formally departed from the Transpersonal psychological community in the 1990s, Ken Wilber was, and continues to be, one of the most important and influential theoreticians in this subdi...
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using aikido and Transpersonal psychology concepts as tools for reconciling conflict focus on aikido and related martial arts such as hapkido
Neuroquantology, 2016Co-Authors: Harris L FriedmanAbstract:Aikido, and related martial arts, such as Hapkido, offer insights for reconciling conflict at intrapersonal, interpersonal, organizational, and global levels. How these operate can be understood scientifically using psychological concepts, especially from Transpersonal and transcultural psychology. Some basic approaches for applying these principles are explained, and case examples of their application across different levels for reconciling conflict are provided.
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the importance of replication comparing the self expansiveness level form Transpersonal scale with an alternate graphical measure
The Humanistic Psychologist, 2012Co-Authors: James D Pappas, Harris L FriedmanAbstract:The Self-Expansiveness Circles Test (SECT), an alternate form of the Self-Expansiveness Level Form Transpersonal Scale (SELF TS), was compared to the SELF TS and two measures of similar constructs. The SECT is primarily graphical in content, but otherwise is similar to the SELF TS. These measures were administered to undergraduate students (n = 96) and a known Transpersonal sample used as a criterion group (n = 156). Acceptable patterns of convergent, divergent, and discriminant validity were shown among these measures, and the SECT distinguished the student from the criterion group. These results extend, and partially replicate, previous findings on the SELF TS, supporting its validity as a measure of Transpersonal self-expansiveness by demonstrating it is not dependent only on its format.
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measuring the Transpersonal the research and mentoring contributions of harris friedman
Neuroquantology, 2011Co-Authors: Cheryl Fracasso, Douglas A Macdonald, Zeno Franco, Harris L FriedmanAbstract:Harris Friedman has made a unique contribution to science by constructing the first explicitly Transpersonal measure, helping to bring Transpersonal psychology into the realm of more conventional science. He has also engaged in a wide range of professional activities during his career, including mentoring younger scholars and professionals. This paper consists of an introduction written by Fracasso on her experiences of being mentored in her graduate education by Friedman, as well as a statement written by Friedman on some of the factors that led to his interest in both Transpersonal measurement and mentorship. It concludes with brief contributions by Douglas MacDonald and Zeno Franco, two scholars whom Friedman has helped in his role as a senior scholar. This paper illustrates how personal history can shape one’s later academic interests, as well as the importance for science of passing on traditions across generational divides.
Audeane S Cowley - One of the best experts on this subject based on the ideXlab platform.
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Transpersonal psychology and social work education
Journal of Social Work Education, 1994Co-Authors: Audeane S Cowley, David S DerezotesAbstract:Abstract Social workers in the 1990s are facing a postmodern world, with unique practice challenges in both the micro and macro levels of practice. Because psychological services are reactive, serving the clients that come out of a particular social context, different theories have emerged over time to address the ills of the day. Many of the practice challenges for social work practitioners today are related to diseases of the spiritual dimension or what has been labeled “spiritual malaise,” including values deficits, moral apathy, existential despair, spiritual emergencies, and the like. Transpersonal psychology is the only one of the four force theories that includes the spiritual dimension. To remain relevant in a postmodern world, social work education must fill the current void in curricula by incorporating the comprehensive perspective of Transpersonal theory into education and practice.
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Transpersonal social work a theory for the 1990s
Social Work, 1993Co-Authors: Audeane S CowleyAbstract:Transpersonal psychology contains a growing body of literature and theory related to the spiritual dimension of human nature and "higher states of consciousness." This approach is especially relevant for social work practitioners who are combating the social ills of the 1990s that manifest as violence, addiction, and spiritual malaise. Other theories do not recognize higher levels of consciousness, and thus their exclusive use may inhibit the optimal development of the spiritual dimension. Transpersonal theory is the only theory that focuses on the spiritual dimension and legitimates the development of higher states of consciousness as being exceptionally healthy or as representing the epitome of human potential. The practice challenges facing social workers in the postmodern age call not only for the development of a more complex and inclusive understanding of what it means to be fully human, but also for a Transpersonal theory "big" enough to allow and facilitate quantum leaps in human consciousness.
Elizabeth D Smith - One of the best experts on this subject based on the ideXlab platform.
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Transpersonal perspectives on spirituality in social work
2001Co-Authors: Edward R Canda, Elizabeth D SmithAbstract:Contents * Introduction * Conceptual Models of Spirituality * Transpersonal Psychology and Deep Ecological Philosophy: Exploring Linkages and Applications for Social Work * Alleviating Suffering in the Face of Death: Insights from Constructivism and a Transpersonal Narrative Approach * Transpersonalism and Social Work Practice: Awakening to New Dimensions for Client Self-Determination, Empowerment, and Growth * Cosmic Consciousness: Path or Pathology * The Relationship Between Spiritual Development and Ethnicity in Violent Men * Transcending Through Disability and Death: Transpersonal Themes in Living with Cystic Fibrosis * Addressing Spirituality in Hospice: Current Practices and a Proposed Role for Transpersonal Social Work * Transpersonal Social Work with Couples: A Compatibility-Intimacy Model * Index * Reference Notes Included
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addressing the psychospiritual distress of death as reality a Transpersonal approach
Social Work, 1995Co-Authors: Elizabeth D SmithAbstract:Considering the exponential growth in knowledge today, both the physical and social sciences are increasingly re-examining the philosophies of knowledge development undergirding their clinical and research practices. More and more, accepted knowledge bases, established perspectives on truth, and traditionally held belief systems are being called into question and re-evaluated in light of dramatic new understandings of the universe. Social work scholars are calling for a reconceptualization of the reductionistic and dichotomizing thought of empiricism that social work has inherited from the classic sciences (Canda, 1988; Cowley, 1993; Hartman, 1990; Imre, 1984; Weick, 1987). Empiricism is defined as knowledge acquired by sensory experience or knowledge capable of detection by the five human senses (Wilber, 1983). These scholars are requesting that the profession move beyond empiricism and view social work as the holistic system of activity that it is. In doing so, they are laying the philosophical groundwork for the reconciliation of science and religion and are moving toward a Transpersonal perspective, that is, a perspective beyond the person or beyond ego. According to Washburn (1988), the primary objective of Transpersonal theory is the integration of spiritual experiences into the larger understanding of the development of the human psyche. He further asserted that Transpersonal theory assumes that the ultimate aim of human development is spiritual fulfillment, and thus it is only from the spiritual perspective that human nature can be fully understood. Transpersonal development, then, is the genuine synthesis of psychological and spiritual perspectives in relation to the nature of the human psyche. The Transpersonal position assumes that everyone has impulses toward an ultimate state and that these impulses are continuous whether or not an individual is aware of them at any given time (Sutich, 1980). Reed (1987) described these impulses as "a human propensity toward transcendence" (p. 335) and indicated that this phenomenon is particularly evident as an individual moves closer to death. Problem Statement Many traditional Western psychologies fail to recognize spirituality and transcendental needs as intrinsic aspects of human nature (Walsh & Vaughan, 1980; Welwood, 1983) and therefore may not be meeting the needs of terminally ill people or those in the process of confronting their mortality. To confront one's mortality is to come to the acute awareness, sometimes for the first time, of the vulnerability of the body ego. The Transpersonal perspective is based on the principle that there are powerful forces within the psyche propelling individuals toward greater wholeness and integration beyond the ego (Bodian, 1989). However, traditional theories of psychology, on which some social work interventions are based, are highly ego identified in their focus and have heretofore lacked a theoretical framework for an ego-transcending phenomenon such as death. Thus, terminally ill patients, those facing a life-threatening illness, or individuals in the process of confronting their mortality often are reduced to approaching their illness, their dying, and their eventual death from a fearful and reactive stance. Although death is an integral part of human existence and is in fact the final stage in the life cycle, the ultimate opportunity for growth it may provide if explored is often missed when confined within the parameters of the ego. However, more recent theories of holistic social work practice based on the interactional perspective (Shulman, 1991, 1993) promote the principle of the mediating transaction of person and environment, a perspective unique to social work (Germain & Gitterman, 1980). This mediating transaction allows for a dialectical synthesis and the possibility of the redefinition of experience beyond the limits of ego. Redefining one's attitude toward death to formulate a personal death perspective that serves as a comfort rather than a threat often requires the individual to move beyond his or her commonly held beliefs. …
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spiritual awareness personal perspective on death and psychosocial distress among cancer patients
Journal of Psychosocial Oncology, 1994Co-Authors: Elizabeth D Smith, Michael Stefanek, Mary Vincentia Joseph, Mary Jeanne Verdieck, James Zabora, John H FettingAbstract:This study examined the relationship between Transpersonal development and psychosocial distress of cancer patients. The study was based on a theoretical model of Transpersonal development conceptualized as a relationship between one's personal perspective on death and one's level of spiritual awareness. A cross-sectional survey design was used to collect data during a single interview. A random sample of 116 men and women with cancer who were being seen in the oncology outpatient department of a regional cancer center participated in the study. Data was collected with the following: a brief questionnaire concerning demographic and oncologic information, the Transpersonal Development Inventory (developed by the first author), and the Death Attitude Profile and the Brief Symptom Inventory, which have established validity and reliability. A significant negative correlation between level of Transpersonal development and level of psychosocial distress supported the major hypothesis. Twenty-four percent of the...
Raul Valverde - One of the best experts on this subject based on the ideXlab platform.
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possible role of quantum physics in Transpersonal metaphysical psychology
Journal of Consciousness Exploration & Research, 2016Co-Authors: Raul ValverdeAbstract:The three main schools that explain the origin of consciousness are neuroscientist, skeptic and quantum. The quantum school explains consciousness by applying quantum theories and explains that consciousness has a quantum origin, is non local and creates our perceived reality from vibrating entities that can have multiple versions based on the observer’s perception. Although the neuroscientist model has been used by most traditional psychology schools, the quantum consciousness model has recently gotten a lot of attention as it can be used to support more metaphysical paradigms of psychology such as metapsychology and Transpersonal psychology that recognize the dualistic nature of the human (spiritual and physical). Although the quantum consciousness model is still not well understood and accepted by traditional psychologists, it provides a multidimensional view of the human being that might explain the complex human consciousness that is still a mystery for most of us that are fascinated by the creativity and wonderful power of the human mind.
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Channeling as an Altered State of Consciousness in Transpersonal Psychology Therapy
Journal of Consciousness Exploration & Research, 2015Co-Authors: Raul ValverdeAbstract:Transpersonal Psychology considers that the psyche is multidimensional and that there are several "levels of consciousness" and each has different characteristics and is governed by different laws. The main goal of Transpersonal theory is to integrate the spiritual experience within a broader understanding of the human psyche. The most used tool by professionals in Transpersonal psychology is the use of Transpersonal experiences through altered states of consciousness for self exploration such as the holotropic therapy developed by Stanislav Grof. Channelling is a parapsychological phenomenon which is considered an altered state of consciousness, although there are many differences of opinion as to whether channelling, is really true, what is known is that in many cases this phenomena can be attributed to the very psyche of the individual who manifested this phenomena and so could be used in psychology to know more about the inner subconscious of the individual.
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Neurotechnology as a tool for inducing and measuring altered states of consciousness in Transpersonal psychotherapy
NeuroQuantology, 2015Co-Authors: Raul ValverdeAbstract:Transpersonal psychotherapy is based on Transpersonal psychology and considers that the psyche is multidimensional and that there are several “levels of consciousness” and each has different characteristics and is governed by different laws. Transpersonal psychology is the study of human nature and proceeds on the assumption that human beings possess potentials that exceed the limits of their ego and integrate the spiritual experience within a broader understanding of the human psyche and consciousness. Altered states of consciousness have been used as psychotherapy in Transpersonal psychology for decades. Although there are very well known techniques to induce altered state of consciousness as holotropic breathwork, neurotechnology offers an alternative way not only to induce these states for Transpersonal therapy but also to measure the level of a state of consciousness. The objective of this article is to provide a review of the main concepts of neurotechnology and the main technologies that can be used to induce and measure altered state of consciousness for Transpersonal psychotherapy.
Michael Winkelman - One of the best experts on this subject based on the ideXlab platform.
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the evolution of consciousness Transpersonal theories in light of cultural relativism
Anthropology of Consciousness, 1993Co-Authors: Michael WinkelmanAbstract:This paper examines some of the principal theories in Transpersonal psychology on the nature of the evolution of human consciousness within the context of anthropological perspectives of ecological and neoevolutionary adaptation and cultural relativism. New perspectives on the evolution of consciousness are provided by the work of Transpersonal psychologists. These Transpersonal perspectives are particularly important because they depart from traditional western psychology in important ways. In contrast to the psychiatric view that altered states of consciousness are pathological, regressive, or infantile, Transpersonal perspectives consider altered states of consciousness to be more highly evolved forms of consciousness. These Transpersonal perspectives on human development transcend the limitations of the Piagetian formal operational stage in proposing transrational and translogical forms of thought. The Transpersonal approaches also provide new cultural perspectives on consciousness by borrowing from or basing themselves upon the philosophical and psychological perspectives of the contemplative mystical traditions of Buddhism, Hinduism and other Eastern religions. These Transpersonal psychology perspectives (e.g., Wilber, Walsh) also incorporate traditional Western views about the hierarchical stages in the evolution of human consciousness. The typical model proposes a series of fixed linear steps in the evolution of consciousness, an evolutionary hierarchy with their own preferred states at the apex of the path of evolution. These notions of inherently superior states or levels of the evolution of consciousness conflicts with some anthropological perspectives. The notion of superior stages is incompatible with many anthropological findings and perspectives, including: the realizations of cultural relativism, the characterizations of general and specific evolution as manifested in levels of sociocultural evolution of political integration, the principles of ecological adaptation, and the recognition of a lack of directionality in the domain of physical evolution. While many contemporary Transpersonal evolutionary perspectives appear to lack an understanding of the problems of unilinear and directional evolution, some of their original sources of inspiration (e.g., Schoun, Smith) develop perspectives which incorporate concerns of cultural relativism. The founding perspectives of Transpersonal psychology illustrate that a major aspect of the development of human cognition and consciousness involves a recognition of cultural relativism. This paper examines some of the contemporary Transpersonal contributions to understanding the evolution of human consciousness, but with a critical application of the perspectives of cultural relativism in understanding the nature of cross-cultural differences in consciousness. Certain Transpersonal insights can be incorporated without accepting all of the assumptions of contemporary spokespeople. One issue addressed is how shamans' states of consciousness are related to the Transpersonalists' stages of the evolution of human consciousness and those of the contemplative traditions. This paper calls into question the Transpersonalist perspective that shamans and their states of consciousness should be considered less evolved than those of the Eastern mystical traditions. We can concede that some mystical states of consciousness may be more difficult to access and assess than typical shamanic states. But cultural relativism and culturally and ecologically specific adaptations preclude considering any particular adaptation superior to all others in all circumstances. The questions of what evolves, and what set of criteria allow us to place some levels as superior to others, are assessed from the perspective of cultural relativism as a constraint in evaluating the nature of differences. Future directions for theories of human cognitive and consciousness evolution are suggested by an examination of different understandings of meaning, and its potential as a basis for evolutionary stages.
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the evolution of consciousness Transpersonal theories in light of cultural relativism
Anthropology of Consciousness, 1993Co-Authors: Michael WinkelmanAbstract:This paper examines some of the principal theories in Transpersonal psychology on the nature of the evolution of human consciousness within the context of anthropological perspectives of ecological and neoevolutionary adaptation and cultural relativism. New perspectives on the evolution of consciousness are provided by the work of Transpersonal psychologists. These Transpersonal perspectives are particularly important because they depart from traditional western psychology in important ways. In contrast to the psychiatric view that altered states of consciousness are pathological, regressive, or infantile, Transpersonal perspectives consider altered states of consciousness to be more highly evolved forms of consciousness. These Transpersonal perspectives on human development transcend the limitations of the Piagetian formal operational stage in proposing transrational and translogical forms of thought. The Transpersonal approaches also provide new cultural perspectives on consciousness by borrowing from or basing themselves upon the philosophical and psychological perspectives of the contemplative mystical traditions of Buddhism, Hinduism and other Eastern religions. These Transpersonal psychology perspectives (e.g., Wilber, Walsh) also incorporate traditional Western views about the hierarchical stages in the evolution of human consciousness. The typical model proposes a series of fixed linear steps in the evolution of consciousness, an evolutionary hierarchy with their own preferred states at the apex of the path of evolution. These notions of inherently superior states or levels of the evolution of consciousness conflicts with some anthropological perspectives. The notion of superior stages is incompatible with many anthropological findings and perspectives, including: the realizations of cultural relativism, the characterizations of general and specific evolution as manifested in levels of sociocultural evolution of political integration, the principles of ecological adaptation, and the recognition of a lack of directionality in the domain of physical evolution. While many contemporary Transpersonal evolutionary perspectives appear to lack an understanding of the problems of unilinear and directional evolution, some of their original sources of inspiration (e.g., Schoun, Smith) develop perspectives which incorporate concerns of cultural relativism. The founding perspectives of Transpersonal psychology illustrate that a major aspect of the development of human cognition and consciousness involves a recognition of cultural relativism. This paper examines some of the contemporary Transpersonal contributions to understanding the evolution of human consciousness, but with a critical application of the perspectives of cultural relativism in understanding the nature of cross-cultural differences in consciousness. Certain Transpersonal insights can be incorporated without accepting all of the assumptions of contemporary spokespeople. One issue addressed is how shamans' states of consciousness are related to the Transpersonalists' stages of the evolution of human consciousness and those of the contemplative traditions. This paper calls into question the Transpersonalist perspective that shamans and their states of consciousness should be considered less evolved than those of the Eastern mystical traditions. We can concede that some mystical states of consciousness may be more difficult to access and assess than typical shamanic states. But cultural relativism and culturally and ecologically specific adaptations preclude considering any particular adaptation superior to all others in all circumstances. The questions of what evolves, and what set of criteria allow us to place some levels as superior to others, are assessed from the perspective of cultural relativism as a constraint in evaluating the nature of differences. Future directions for theories of human cognitive and consciousness evolution are suggested by an examination of different understandings of meaning, and its potential as a basis for evolutionary stages.
