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Transpersonal psychology

Transpersonal psychology
Issues considered in transpersonal psychology include spiritual self-development, self beyond the ego, peak experiences, mystical experiences, systemic trance, spiritual crises, spiritual evolution, religious conversion, altered states of consciousness, spiritual practices, and other sublime and/or unusually expanded experiences of living. The discipline attempts to describe and integrate spiritual experience within modern psychological theory and to formulate new theory to encompass such experience. Transpersonal psychology has made several contributions to the academic field, and the studies of human development, consciousness and spirituality.[3][4] Transpersonal psychology has also made contributions to the fields of psychotherapy[5] and psychiatry.[6][7] Definition[edit] Lajoie and Shapiro[8] reviewed forty definitions of transpersonal psychology that had appeared in academic literature over the period from 1968 to 1991. Development of the academic field[edit] Origins[edit] Dr.

Humanistic psychology Humanistic psychology is a psychological perspective which rose to prominence in the mid-20th century in response to the limitations of Sigmund Freud's psychoanalytic theory and B.F. Skinner's behaviorism.[1] With its roots running from Socrates through the Renaissance, this approach emphasizes individuals inherent drive towards self-actualization and creativity. It typically holds that people are inherently good. It adopts a holistic approach to human existence and pays special attention to such phenomena as creativity, free will, and human potential. It encourages viewing ourselves as a "whole person" greater than the sum of our parts and encourages self exploration rather than the study of behavior in other people. In the 20th century humanistic psychology was referred to as the "third force" in psychology, distinct from earlier, even less humanistic approaches of psychoanalysis and behaviorism. Origins[edit] Conceptual origins[edit] Practical origins[edit] Counseling and therapy[edit]

en.m.wikipedia Type of Jewish mysticism Kabbalah (Hebrew: קַבָּלָה Qabbālā, literally "reception, tradition"[1][a]) is an esoteric method, discipline and school of thought in Jewish mysticism.[2] A traditional Kabbalist is called a Mekubbal (מְקוּבָּל‎ Məqūbbāl "receiver").[2] The definition of Kabbalah varies according to the tradition and aims of those following it,[3] from its origin in medieval Judaism to its later adaptations in Western esotericism (Christian Kabbalah and Hermetic Qabalah). Jewish Kabbalah is a set of esoteric teachings meant to explain the relationship between the unchanging, eternal God—the mysterious Ein Sof (אֵין סוֹף‎, "The Infinite")[4][5]—and the mortal, finite universe (God's creation).[2][4] It forms the foundation of mystical religious interpretations within Judaism.[2][6] Traditions[edit] Peshat (Hebrew: פשט lit. It is hard to clarify with any degree of certainty the exact concepts within kabbalah. Jewish and non-Jewish Kabbalah[edit] History of Jewish mysticism[edit] E.

Existential therapy Background[edit] The starting point of existential philosophy (see Warnock, 1970; Macquarrie, 1972; Mace, 1999; Van Deurzen and Kenward, 2005) can be traced back to the nineteenth century and the work of Søren Kierkegaard and Friedrich Nietzsche. Both were in conflict with the predominant ideologies of their time and committed to the exploration of reality as it can be experienced in a passionate and personal manner. Kierkegaard (1813–55) protested vigorously against popular misunderstanding and abuse of Christian dogma and the so-called 'objectivity' of science (Kierkegaard, 1841, 1844). He thought that both were ways of avoiding the anxiety inherent in human existence. Nietzsche (1844–1900) took this philosophy of life a step further. Martin Heidegger (1889–1976) applied the phenomenological method to understanding the meaning of being (Heidegger, 1962, 1968). Development in Britain[edit] Existential therapy's view of the human mind[edit] Psychological dysfunction[edit] Four worlds[edit]

www.questia WHEN SIGMUND FREUD was first introduced to the Kabbalah, he exclaimed, "This is gold!" Carl Jung expressed a similar excitement, going so far as to say that the kabbalistic writings of Rabbi Baer from Mesiritz "anticipated my entire psychology in the eighteenth century." Freud and Jung's excitement arose from a central paradox with which the Kabbalah wrestles: that evil, which by definition is diametrically opposed to good, is at the same time its very source. Creatively articulated by Isaac Luria, the sixteenth-century mystic whose writings form the backbone of contemporary Kabbalah, this idea of light hidden in the darkness is also a basic psychoanalytic idea, having to do with making the unconscious conscious, as well as connecting split-off complexes to the wholeness of the Self. To glimpse the meaning of this paradox-and to grasp its relation to Jungian psychology-will first require a closer look at the creation story within the Kabbalah. Divine Sparks Trapped in Dark Matter

Existentialism Existentialism is a term applied to the work of certain late 19th- and 20th-century philosophers who, despite profound doctrinal differences,[1][2][3] shared the belief that philosophical thinking begins with the human subject—not merely the thinking subject, but the acting, feeling, living human individual.[4] In existentialism, the individual's starting point is characterized by what has been called "the existential attitude", or a sense of disorientation and confusion in the face of an apparently meaningless or absurd world.[5] Many existentialists have also regarded traditional systematic or academic philosophies, in both style and content, as too abstract and remote from concrete human experience.[6][7] Definitional issues and background[edit] There has never been general agreement on the definition of existentialism. The term is often seen as an historical convenience as it was first applied to many philosophers in hindsight, long after they had died. Concepts[edit] The Absurd[edit]

www.tikkun When Sigmund Freud was first introduced to the Kabbalah, he exclaimed, “This is gold!” Carl Jung expressed a similar excitement, going so far as to say that the kabbalistic writings of Rabbi Baer from Mesiritz “anticipated my entire psychology in the eighteenth century.” Freud and Jung’s excitement arose from a central paradox with which the Kabbalah wrestles: that evil, which by definition is diametrically opposed to good, is at the same time its very source. Creatively articulated by Isaac Luria, the sixteenth-century mystic whose writings form the backbone of contemporary Kabbalah, this idea of light hidden in the darkness is also a basic psychoanalytic idea, having to do with making the unconscious conscious, as well as connecting split-off complexes to the wholeness of the Self. If we don’t acknowledge and pay our dues to the darkness, it will take its due on its own terms—like the return of the Freudian repressed—with a vengeance. Divine Sparks Trapped in Dark Matter

serpent SERPENTArchaic, Visceral, Symbolic, IlluminatingThe Serpent is the living genius of the family bloodline itself, personified as a spirit. Jung On the SerpentThe serpent is the animal, but the magical animal.There is hardly anyone whose relation to a snake is neutral.When you think of a snake, you are always in touch with racial instinct.Horses and monkeys have snake phobia, as man has.In primitive countries, you can easily see why man has acquired this instinct.The Bedouins are afraid of scorpions and carry amulets to protect themselves, especially stones from certain Roman ruins.So whenever a snake appears, you must think of a primordial feeling of fear. The black color goes with this feeling, and also with the subterranean character of the snake. Some have their reason in thinking, others in feeling.Both are servants of Logos, and in secret become worshipers of the serpent.~Carl Jung, The Red Book, Page 280." The Gnostic Jung and the Seven Sermons to the Dead By Stephan A Hoeller

individuation “Seagulls at the beach”. Alexander Camaro (1951). Abstract: Individuation as the process of psychological maturation is connected with the way of the spirit, the same as the ‘narrow path’. Social and worldly adaptation as a central aspect of individuation is overvalued. According to psychology, symbolic transformation of unconscious images fulfills a therapeutic function. Keywords: critique of Jungian psychology, integration, complementation, negation, destruction, spiritual path, art, individuation, apotheosis, alchemy, Gnosticism, Holy Grail, C. Introduction It seems that life has a “game-playing” foundation. Arthur Schopenhauer argues that humanity is driven by a dissatisfied Will, continually seeking satisfaction. Carl Jung, being averse to asceticism and chastity, took Schopenhauer’s insensate Will and turned it into the positive force of individuation. Thus, Jung has revamped the spiritual path as the journey of individuation. The towering ideal of Self The complementarian Self

Is-Psychoanalysis-Kosher There have been many views expressed, ranging from enthusiastic embrace to unconditional condemnation. What follows is based on the Lubavitcher Rebbe’s letters on the topic. The Rebbe writes that psychoanalysis has helped people, but since Freud and his colleagues saw religion as something of an illness in itself, we must be careful in choosing the doctor to go to. You may have heard of Dr. Viktor Frankl, who wrote Man’s Search for Meaning. In other letters, the Rebbe agrees that there are many similarities between the Freudian model of the human psyche and that described by Rabbi Schneur Zalman in his highly original yet traditional classic work, the Tanya. Furthermore, ethical literature beforehand had taken a generally behavioral approach: Do this, don’t do that. This was also Freud’s achievement, when he demonstrated that much illness can be traced to mental disorder. Several authors have dealt with the Jewish roots of Freud’s ideas.

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