Xenophilia as a Cultural Trap: Bridging the Gap Between Transpersonal Psychology and Religious/Spiritual Traditions

Xenophilia, seen as a type of romanticism, is proposed as an explanation for the tendency within transpersonal psychology to privilege so-called exotic religious and spiritual traditions, as opposed to the xenophobic tendency within mainstream Western psychology of religion and spirituality to privilege the Judeo-Christian tradition. Claims made in a recent article published in a major psychology journal that Buddhism does not rest on supernatural faith and is the most psychological spiritual tradition are challenged as examples of this type of romanticism. Demographic trends showing conversion rates to Buddhism in the US are contrasted with conversion rates to Christianity in South Korea, also evidencing this tendency to embrace religious and spiritual traditions in accord with xenophilia

Reframing the Conflict in Fiji: Economic and Transpersonal Frameworks for Peace

Reframing is presented as a psychological technique applicable to facilitating change leading to conflict resolution and the achievement of peace. The current conflict in Fiji is discussed as a case study of one such application. Fijian problems have been commonly attributed to racial and ethnic divides that are not easily amenable to change. An intervention providing an alternative understanding of these conflicts, namely that they are better seen as due to competing economic models, is described. The scientific transpersonal perspective is presented as another alternative framework, seen as especially applicable to religious conflicts, which potentially provides an inclusive way to reconcile differences. It is concluded that reframing might be useful in a wide range of conflicts through providing integrative frameworks that change the level and content of divisive discourse

Transpersonal Psychology as a Scientific Field

The importance of the development of transpersonal psychology as a science is considered. Arguments from romanticism, scientism, and constructionism that challenge this possibility are countered. A distinction is drawn between the field of transpersonal psychology as a science and the broader area known as transpersonal studies that may legitimately use scientific or nonscientific methods. The concepts of transpersonal phenomena and transcendent noumena are delineated, the latter being seen as outside of the purview of science. The benefits of embracing a scientific approach are contrasted to a number of epistemological alternatives. The scientific approach is forwarded for its potential contribution towards providing a unifying paradigm for the discipline of psychology and for solving crucial problems in the world. I hope that this presentation challenges the reader to more deeply examine the role of science in trans personal psychology

Glenn Hartelius: A Leader in Second Wave Transpersonal Psychology

N/

Good, Bad, or Not-Even-Wrong Science and Mathematics in Transpersonal Psychology: Comment on Rock et al.\u27s Is Biological Death Final?

Rock et al. (this issue) used a Drake-like equation to provide an estimate of the mathematical likelihood of survival of consciousness after death based on combining a number of probability guestimates. Although it is refreshing to see a mathematical paper within transpersonal psychology, as this subdiscipline of psychology suffers from a shortage of quantitative research, it is uncertain whether this contribution is good, bad, or not-even-wrong science. The original Drake equation, and its derivative Drake-like equation spinoffs, have been criticized for combining numbers that produce results that lack meaning and thereby perhaps can be seen as using pseudomathematics. This concern is discussed in relationship to problems related to romantic scientism within transpersonal science, including methodolatry involved in privileging qualitative over quantitative approaches. Self-expansiveness is discussed as an example of transpersonal psychology appropriately using good science, while the critical positivity ratio is discussed as an example of bad science, and astrology is discussed as an example of pseudoscience that is not-even-wrong. Questions are raised about the proper use and the misuse of mathematics within the transpersonal area, and comment is made about advances in mathematics that might become useful within transpersonal psychology

Parapsychology and Transpersonal Psychology in Dialogue: Could These Two Movements Be Brought into Better Alignment?

Parapsychology and transpersonal psychology were founded independently and have evolved separately as two distinct movements, although there is considerable overlap in both their content and in the interests of a number of scholars who are active in both areas. Harris Friedman, Co-President of the Association of Transpersonal Psychology, and Dean Radin, President of the Parapsychological Association, engaged in an informal discussion on the salient commonalities and differences between the two movements, focusing on exploring ways that the two could be brought into better alignment, such as including more transpersonal approaches within parapsychological studies and vice versa. Stanley Krippner, whose seminal work straddles both areas, chaired the panel, introducing and serving as a discussant for Friedman’s and Radin’s views, as well as in presenting his own views on the relationship between parapsychology and transpersonal psychology

Transpersonal Approaches to Clinical Supervision

Transpersonal psychology can provide unique approaches to clinical supervision by offering an interconnected self-expansive view of the self across time and space, as well as can provide a secular avenue to consider the importance of spirituality without relying on supernatural assumptions. Transpersonal supervisors can challenge conventional notions about what and how supervisees know, and even the nature of being a knower, through providing a more inclusive, perhaps even holistic, vantage that is both critical of mainstream approaches and surpasses their ability to provide a coherent “super” (i.e., going beyond the usual more-myopic understandings) vision. Background on transpersonal psychology related to the supervisor role is provided, and discussion on how to conduct transpersonal clinical supervision is offered, along with cautions regarding potential pitfalls in adopting this perspective

An Approach to Transpersonal Psychology as a Science

N/

Good, Bad, or Not-Even-Wrong Science and Mathematics in Transpersonal Psychology: Comment on Rock et al.\u27s Is Biological Death Final?

Rock et al. (this issue) used a Drake-like equation to provide an estimate of the mathematical likelihood of survival of consciousness after death based on combining a number of probability guestimates. Although it is refreshing to see a mathematical paper within transpersonal psychology, as this subdiscipline of psychology suffers from a shortage of quantitative research, it is uncertain whether this contribution is good, bad, or not-even-wrong science. The original Drake equation, and its derivative Drake-like equation spinoffs, have been criticized for combining numbers that produce results that lack meaning and thereby perhaps can be seen as using pseudomathematics. This concern is discussed in relationship to problems related to romantic scientism within transpersonal science, including methodolatry involved in privileging qualitative over quantitative approaches. Self-expansiveness is discussed as an example of transpersonal psychology appropriately using good science, while the critical positivity ratio is discussed as an example of bad science, and astrology is discussed as an example of pseudoscience that is not-even-wrong. Questions are raised about the proper use and the misuse of mathematics within the transpersonal area, and comment is made about advances in mathematics that might become useful within transpersonal psychology