Psychedelic Induced Transpersonal Experiences, Therapies, and Their Implications for Transpersonal Psychology

Author(s):  
Thomas B. Roberts ◽  
Michael J. Winkelman
2018 ◽  
Vol 6 (2) ◽  
pp. 199-244
Author(s):  
Kholilur Rahman

Human beings as psycho-physical who can produces work ethics that appears from inside of themselves soul, necessarily, the realm of analytical studies leads to motivational psychology. N Ach is one of the proper phenomena which is assumed to be something that can play an important role for the formation of superior human beings regarding to work. However, not all psychology scientists agree that work motivation comes from revelation or religion, therefore this study will clarify psychological studies which are considered to have proportional accommodative attitudes. Religion Psychology, Transpersonal Psychology and Humanistic Psychology are thought schools those have fair and objective attitudes and views on the Islamic teachings and Islamic dogma as a source of work motivation. People who have high N Ach and also the person who actualized it is a factors or elements that can emerge a high work ethic, then it shows that there is a potential high work ethic from muslim’s faith that was built on the basics of Al-Qur 'an and As-Sunnah. Faith without worship acts/work which was included abaout physical and psychological work, so also if the work ethic is not based on the concept of worship acts and fitht, it cannot be categorized as Islamic work. Then it was called the Islamic work ethic.


2007 ◽  
Vol 35 (2) ◽  
pp. 135-160 ◽  
Author(s):  
Glenn Hartelius ◽  
Mariana Caplan ◽  
Mary Anne Rardin

2016 ◽  
Vol 34 (5) ◽  
pp. 486-492 ◽  
Author(s):  
Madelaine Lawrence

The purpose of this article is to describe examples of near-death and other transpersonal experiences occurring during catastrophic events like floods, wars, bombings, and death camps. To date, researchers have limited their investigations of these transpersonal events to those occurring to seriously ill patients in hospitals, those dying from terminal illnesses, or to individuals experiencing a period of grief after the death of a loved one. Missing is awareness by first responders and emergency healthcare professionals about these transpersonal experiences and what to say to the individuals who have them. Some responders experience not only deaths of the victims they assist, but also deaths of their colleagues. Information about these transpersonal experiences can also be of comfort to them. The examples in this article include a near-death experience during the Vietnam War, an out-of-body experience after a bomb explosion during the Iraq War, a near-death visit to a woman imprisoned at Auschwitz, and two after-death communications, one from a person killed in Auschwitz and another from a soldier during World War I. Also included are interviews with two New York City policemen who were September 11, 2001 responders. It is hoped the information will provide knowledge of these experiences to those who care for those near death, or dying, or grieving because of catastrophic events, and encourage researchers to further investigate these experiences during disasters.


2014 ◽  
pp. 2015-2019
Author(s):  
Harris Friedman ◽  
Glenn Hartelius

2018 ◽  
Vol 11 (11) ◽  
pp. 57
Author(s):  
Steven Herrman

In this essay the author gives a concise overview of the use of the word transpersonal in the life and writings of the Israeli Jungian analyst, Erich Neumann, who was born in Berlin Germany in 1905 and lived from 1934 until his untimely death, in 1960, in Tel Aviv. The paper provides readers with an overview of the correspondence that took place between Neumann and Jung from 1934-1959 and traces the way in which the word transpersonal was used in their mutual efforts to map out the terrain of the human psyche. What is made clear in the paper is that while Jung remained within the epistemological limits of empirical psychology in his theory of the collective unconscious, Neumann attempted to extend Jung’s epistemology into metaphysical territory, and in so doing he charted out a structural diagram of the psyche that extends beyond the archetypal field, to what he called the Self-field. The Self-field, Neumann argued, is a necessary postulate to include it in any complete inventory of depth-psychology that attempts to reach a new Weltanschauung. His attempts to extend Jung’s hypothesis of the Self into transpersonal territory began in his 1948 Eranos lecture in Ascona, Switzerland, “Mystical Man”. His calling from the Self led Neumann to venture forth a postulate of what he called a “New Ethic” for the field of depth-psychology as a whole. A distinction is made between the personal and archetypal shadow and evil, and the “Voice” Neumann refers to as part of the Transpersonal Self. The essay concludes saying it is tragic Neumann died at so young an age of 55, before he could formulate further how his Ethic related to his metaphysic. Neumann was the first Jungian analyst to present the world with a truly transpersonal theory of the Self that the author sees as essential reading for any transpersonal pedagogue who attempts to place Jungians in the history of the Integral movement. KEYWORDS Mystical man, numinous, Godhead, transpersonal, field-knowledge, Voice, Self-field, Wholeness, New Ethic, archetypal shadow, evil.


1992 ◽  
Vol 75 (3_suppl) ◽  
pp. 1135-1153 ◽  
Author(s):  
Harry T. Hunt ◽  
Sheryl Shearing-Johns ◽  
Arlene Gervais ◽  
Fred Travis

A questionnaire was developed to assess adult recall for a range of transpersonal experiences throughout childhood and adolescence (mystical experience, out-of-body experience, lucid dreams, archetypal dreams, ESP), as well as nightmares and night terrors as indicators of more conflicted, negative states. In two exploratory studies this questionnaire was administered to subjects with high estimated levels of early transpersonal experiences and practising meditators, with respective undergraduate controls. A cognitive skills/precocity model of early transpersonal experience was contrasted with a vulnerability of self model by comparisons of these groups on questionnaire categories, imaginative absorption, neuroticism, and visual-spatial skills, with some support found for both models depending on experience type, age of estimated recall, and adult meditative practice.


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