Академический Документы
Профессиональный Документы
Культура Документы
0 ( )
Table 3. Tests of Diferences Between Correlations and Partial Correlations
a
CNS CNS
b
t NEP NEP
c
t
Ecological behavior
d
(n) .44** .42** 0.14 .20* .15 0.29
(65) (65) (65) (65)
Environmental behavior (n) .374*** .228** 1.41 .484*** .391*** 1.01
(204) (156) (160) (156)
CNS = Connectedness to Nature Scale; NEP = New Ecological Paradigm
*p. < .05 **p. < .01 *** p. < .001
a Tests were conducted using Fishers r to Z transfomation
b Controlling for NEP
c Controlling for CNS
d Ecological behavior from Mayer and Frantz (2004)
International Journal of Transpersonal Studies 96 Hoot & Friedman
5. Te Pearson correlation between
environmental behavior and the interaction between
CFC and CNS was statistically signifcant (r(194) = .421,
p < .001), but a better measure of the predictive value of
the interaction term is how it contributes to a multiple
regression that contains the other two variables. Te
coefcient of the interaction term in such a regression
was statistically signifcant (beta = .585, p < .05), but its
sign was opposite of expectations (see Table 4).
Regression Models
A planned regression of environmental behavior
on CNS, CFC, and the interaction of the two variables
was statistically signifcant (F(3, 192) = 20.147, p <
.001, adjusted R
2
= .228) as were the coefcients for
CNS (beta = .635, p < .001), CFC (beta = .609, p <
.001), and the interaction of the two (beta = .585, p <
.001). Because there was a statistically signifcant gender
efect for CFC, the frst regression was run for male and
female participants separately. Separate regressions were
used instead of a dummy variable to account for the
possibility there were nonlinear relationships between
gender and the other variables (e.g., a possible gender
diference in the interaction term). Te coefcient for
CFC was statistically signifcant for both male and
female participants. Although the coefcients for
CNS and the interaction between CNS and CFC were
statistically signifcant for female participants only, the
diferences in coefcient values between the male and
female participants were not statistically signifcant. See
Table 4 for a summary of regression analyses.
An unplanned regression of CNS, CFC, and
NEP on environmental behavior showed that all three
variables were statistically signifcant with NEP being the
strongest predictor. Te results are displayed in Table 4.
Discussion
U
sing a convenience sample of patrons of a farmers
market, our results evidence that two specifc
measures of interconnectedness, which relate to the
Table 4. Regression Analysis for Dependent Variable: Environmental Behavior
Coefcients Model Attributes
beta t Adj R
2
df F
Model 1 .239 195 20.147***
Constant .442
CNS-T .635 3.169***
CFC-T .609 3.960***
CFC x CNS-T .585 -2.087
Model 2 (female) .230 92 10.154***
Constant 1.112
CNS-T 1.205 3.681***
CFC-T .650 3.090***
CFC x CNS-T 1.207 2.756
Model 3 (male) .227 75 8.322***
Constant .704
CNS-T .621 1.952
CFC-T .690 2.904
CFC x CNS-T .583 1.384
Model 4 .274 157 20.710***
Constant 1.093
CNS-T .158 2.028*
CFC-T .199 2.604**
NEP-T .332 4.380***
CNS = Connectedness to Nature Scale; CFC = Consideration of Future Consequences; NEP = New Ecological Paradigm; Variable names
ending with T have been transformed to reduce skewness and improve normality.
*p. < .05 **p. < .01 *** p. < .001
International Journal of Transpersonal Studies 97 Connectedness and Environmental Behavior
larger construct of self-expansiveness, can predict
environmental behavior. Tis understanding flls a gap
in the current body of research by providing preliminary
evidence that interconnectedness (both with nature and
the future) contribute to the prediction of environmental
behavior both directly and through their interaction. Te
fnding that a nature-specifc measure of connectedness
(the CNS) has a stronger correlation with environmental
behavior than does a broader measure of connectedness
(the SELF-TS) is consistent with the research of Ajzen
and Fishbein (1977) who suggested that more specifc
measures of attitudes would yield higher correlations
with behavior than would less specifc measures. Our
results are also a reminder that improved prediction of
environmental behavior might require refnement of
other general predictors of environmental behavior, such
as a nature-specifc measure of future orientation.
Contrary to the past fndings of Mayer and
Frantz (2004), the CNS was not found to be a better
predictor of environmental behavior after controlling
for the NEP than the NEP was after controlling for the
CNS. Mayer and Frantz (2004) made explicit claims
that the CNS would predict behavior better than the
NEP and also noted that the correlation between the
CNS and environmental behavior while controlling for
the NEP was better than the other partial correlation.
Te data in Table 3 does not provide support of any
statistically signifcant mediator efects of the CNS or
NEP in correlations with environmental behavior.
Te nominal diferences in correlations between
the two studies among CNS, NEP, and environmental
behavior might be a result of the smaller sample size
in the Mayer and Frantz (2004) study or the diferent
measures of environmental behavior. Some items in the
current study might have refected mere support for
environmental principles, whereas Mayer and Frantz
(2004) measured specifc behaviors that might involve
some degree of personal sacrifce.
Support was found for the interaction between
future orientation and connectedness, but the sign of
the coefcient was negative when it was expected to be
positive. Te coefcient for this variable was expected to
be positive based on the theory that people with high
connectedness to nature and high future orientation
would be strongly motivated to minimize long-term
adverse impact on nature. A possible ceiling efect in
the environmental behavior data might have afected
the results for participants who had very high CNS and
very high CFC and did not have the possibility to score
a higher environmental behavior score because they
already reached the maximum score. If future studies
replicate the negative coefcient for the interaction
term, it might suggest the counterintuitive condition
in which people with very high future orientation and
connectedness to nature become concerned about
many topics, such that dedication to the environment
becomes difuse and actually decreases. Such a fnding
would be consistent with the work of Carlo et al. (1999)
who found that manipulated levels of oneness increased
helping behavior only in those with lower dispositional
levels of personal distress. Tey suggested that high levels
of personal distress disrupt the activation of empathy.
Future research could be used to explore the interaction
of the CNS and CFC while using a more comprehensive
measure of environmental behavior and perhaps a
measure of dispositional level of personal distress to
explore the relationships suggested by Carlo et al. (1999).
Future research could also expand on the current study
by using a more representative sample of participants.
Te diference between a nature-specifc
measure of connectedness and a broader measure of
self-expansiveness in the prediction of environmental
behavior was notable and in the predicted direction
but was not statistically signifcant. Te results add to
the work of Ajzen and Fishbein (1977) whose review
of research suggested that measures of attitudes and
behaviors that closely correspond to each other are more
predictive than measures that are more distantly related.
Te results are also consistent with Schultz and Zelezny
(1998), who found that a nature-specifc measure of self-
transcendence predicted environmental behavior better
than a general measure did.
As humanity faces the onset of likely
environmental crises, technological advances and
macrosocial interventions can undoubtedly be of great
beneft. But increased understanding of how people might
experience an increased sense of interconnectedness,
such as with both nature and the future, could also
facilitate the selection of workable pathways toward
environmental sustainability. We believe these types
of interconnectedness can be best understood from a
transpersonal perspective, congruent with Friedmans
(1983) model of self-expansiveness, and that encouraging
this perspective could provide an important avenue for
not only environmental sustainability but also for the
very survival of humanity.
International Journal of Transpersonal Studies 98 Hoot & Friedman
References
Ajzen, I., & Fishbein, M. (1977). Attitudebehavior
relations: A theoretical analysis and review of
empirical research. Psychological Bulletin, 84(5),
888-918.
Allen, J. B., & Ferrand, J. L. (1999). Environmental
locus of control, sympathy, and proenvironmental
behavior: A test of Gellers actively caring hypothesis.
Environment and Behavior, 31(3), 338-353.
Archer, R. L., Diaz-Loving, R., Gollwitzer, P. M.,
Davis, M. H., & Foushee, H. C. (1981). Te role of
dispositional empathy and social evaluation in the
empathic mediation of helping. Journal of Personality
and Social Psychology, 40(4), 786-796.
Aron, A., Aron, E. N., Tudor, M., & Nelson, G. (1991).
Close relationships as including other in the self.
Journal of Personality and Social Psychology, 60(2),
241-253.
Baron, R. M., & Kenny, D. A. (1986). Te moderator-
mediator variable distinction in social psychological
research: Conceptual, strategic, and statistical
considerations. Journal of Personality and Social
Psychology, 51(6), 1173-1182.
Batson, C. D. (1997). Self-other merging and the
empathy-altruism hypothesis: Reply to Neuberg et
al. (1997). Journal of Personality and Social Psychology,
73(3), 517-522.
Batson, C. D., Sager, K., Garst, E., Kang, M.,
Rubchinsky, K., & Dawson, K. (1997). Is empathy-
induced helping due to self-other merging? Journal
of Personality and Social Psychology, 73(3), 495-509.
Blalock, H. M. J. (1979). Social statistics (Revised 2nd
ed.). New York, NY: McGraw-Hill. Box, G. E. P., &
Cox, D. R. (1964). An analysis of transformations.
Journal of the Royal Statistical Society, Series B
(Methodology), 26(2), 211-252.
Carlo, G., Allen, J. B., & Buhman, D. C. (1999).
Facilitating and disinhibiting prosocial behaviors:
Te nonlinear interaction of trait perspective taking
and trait personal distress on volunteering. Basic and
Applied Social Psychology, 21(3), 189-197.
Cialdini, R. B., Brown, S. L., Lewis, B. P., Luce, C., &
Neuberg, S. L. (1997). Reinterpreting the empathy-
altruism relationship: When one into one equals
oneness. Journal of Personality and Social Psychology,
73(3), 481-494.
Coke, J. S., Batson, C. D., & McDavis, K. (1978). Empathic
mediation of helping: A two-stage model. Journal of
Personality and Social Psychology, 36(7), 752-766.
Davis, M. H., Conklin, L., Smith, A., & Luce, C.
(1996). Efect of perspective taking on the cognitive
representation of persons: A merging of self and
other. Journal of Personality and Social Psychology,
70(4), 713-726.
Dunlap, R. E., & Van Liere, K. D. (1978). Te new
environmental paradigm. Journal of Environmental
Education, 9(4), 10-19.
Dunlap, R. E., Van Liere, K. D., Mertig, A. G., & Jones,
R. E. (2000). Measuring endorsement of the new
ecological paradigm: A revised NEP scale. Journal
of Social Issues, 56(3), 425-442.
Frantz, C., Mayer, F. S., Norton, C., & Rock, M.
(2005). Tere is no I in nature: Te infuence of
self-awareness on connectedness to nature. Journal
of Environmental Psychology, 25(4), 427-436.
Friedman, H. (1983). Te self-expansiveness level
form: A conceptualization and measurement of a
transpersonal construct. Journal of Transpersonal
Psychology, 15(1), 37-50.
Gilliom, R. J., Barbash, J. E., Crawford, C. G., Hamilton,
P. A., Martin, J. D., Nakagaki, N., . . . Wolock, D. M.
(2007). Pesticides in the nations streams and ground
water, 1992-2001. U.S. Geological Survey circular 1291.
Hartwig, F., & Dearing, B. E. (1979). Exploratory data
analysis. Beverly Hills, CA: Sage.
Hood, R. (1975). Te construction and preliminary
validation of a measure of reported mystical
experience. Journal for the Scientifc Study of Religion,
14(1), 29-41.
Hoot, R. (2009). Transpersonal feelings of environmental
interconnectedness and environmental behavior
(Unpublished masters thesis, Walden University,
Minneapolis, MN).
Joireman, J. A., Anderson, J., & Strathman, A. (2003).
Te aggression paradox: Understanding links among
aggression, sensation seeking, and the consideration
of future consequences. Journal of Personality and
Social Psychology, 84(6), 1287-1302.
Joireman, J. A., Lasane, T. P., Bennett, J., Richards,
D., & Solaimani, S. (2001). Integrating social
value orientation and the consideration of future
consequences within the extended norm activation
model of proenvironmental behaviour. British
Journal of Social Psychology, 40(1), 133-155.
International Journal of Transpersonal Studies 99 Connectedness and Environmental Behavior
Joireman, J. A., Van Lange, P. M., & Van Vugt, M.
(2004). Who cares about the environmental impact
of cars? Tose with an eye toward the future.
Environment and Behavior, 36(2), 187-206.
Klineberg, S. L. (1968). Future time perspective and the
preference for delayed reward. Journal of Personality
and Social Psychology, 8(3 pt. 1), 253-257.
Kraus, S. J. (1995). Attitudes and the prediction of
behavior: A meta-analysis of the empirical literature.
Personality and Social Psychology, 21(1), 58-75.
Maner, J. K., Luce, C. L., Neuberg, S. L., Cialdini, R.
B., Brown, S., & Sagarin, B. J. (2002). Te efects
of perspective taking on motivations for helping:
Still no evidence for altruism. Personality and Social
Psychology Bulletin, 28(1), 1601-1610.
Mayer, F. S., & Frantz, C. M. (2004). Te connectedness
to nature scale: A measure of individuals feeling in
community with nature. Journal of Environmental
Psychology, 24(4), 503-515.
Meehl, G. A., Stocker, T. F., Collins, W. D., Friedlingstein, P.,
Gaye, A. T., Gregory, J. M., . . . Zhao, Z.-C. (2007). Global
climate projections. In S. Solomon et al. (Eds.), Climate
change 2007: Te physical science basis. Contribution of
Working Group I to the Fourth Assessment Report of the
Intergovernmental Panel on Climate Change (chap. 10, pp.
747-846). Cambridge, UK: Cambridge University Press.
Messick, D. M., & McClintock, C. G. (1968). Moti-
vational basis of choice in experimental games.
Journal of Experimental Social Psychology, 4(1), 1-25.
Neuberg, S. L., Cialdini, R. B., Brown, S. L., Luce, C.,
Sagarin, B. J., & Lewis, B. P. (1997). Does empathy
lead to anything more than superfcial helping?
Comments on Batson et al. (1997). Journal of
Personality and Social Psychology, 73(3), 510-516.
Pappas, J., & Friedman, H. (2007). Te construct of self-
expansiveness and the validity of the Transpersonal
Scale of the Self-Expansiveness Level Form. Te
Humanistic Psychologist, 35(4), 323-347.
Petrocelli, J. V. (2003). Factor validation of the
Consideration of Future Consequences Scale:
Evidence for a short version. Te Journal of Social
Psychology, 143(4), 405-413.
Rauwald, K. S., & Moore, C. F. (2002). Environmental
attitudes as predictors of policy support across three
countries. Environment and Behavior, 34(6), 709-739.
Rotter, J. B. (1966). Generalized expectancies for internal
versus external control of reinforcement. Psychological
Monographs, 80(1), 1-28.
Schultz, P. W. (2000). Empathizing with nature:
Te efects of perspective taking on concern for
environmental issues. Journal of Social Issues, 56(3),
391406.
Schultz, P. W., Shriver, C., Tabanico, J. J., & Khazian,
A. M. (2004). Implicit connections with nature.
Journal of Environmental Psychology, 24(1), 31-42.
Schultz, P. W., & Zelezny, L. C. (1998). Values and
proenvironmental behavior: a fve-country survey.
(Mexico, Nicaragua, Peru, Spain, and United
States). Journal of Cross-Cultural Psychology, 29(4),
540-558.
Schwartz, S. H. (1968). Awareness of consequences
and the infuence of moral norms on interpersonal
behavior. Sociometry, 31(4), 355-369.
Schwartz, S. H. (1974). Awareness of interpersonal
consequences, responsibility denial, and volunteering.
Journal of Personality and Social Psychology, 30(1),
57-63.
Schwartz, S. H. (1977). Normative infuence on altruism.
In L. Berkowitz (Ed.), Advances in experimental social
psychology (Vol. 10). New York, NY: Academic Press.
Speth, J. G. (1992). Te transition to a sustainable society.
Proceedings of the National Academy of Sciences of the
United States of America, 89, 870-872.
St. John, D., & MacDonald, D. A. (2007). Development
and initial validation of a measure of ecopsychological
self. Te Journal of Transpersonal Psychology, 39(1),
48-67.
Stern, P. C., Dietz, T., & Guagnano, G. A. (1995). Te
new ecological paradigm in social-psychological
context. Environment and Behavior, 27(6), 723-743.
Strathman, A., Gleicher, F., Boninger, D. S., &
Edwards, C. S. (1994). Te consideration of future
consequences: Weighing immediate and distant
outcomes of behavior. Journal of Personality and
Social Psychology, 66(4), 742-752.
Tarrant, M. A., & Cordell, H. K. (1997). Te efect of
respondent characteristics on general environmental
attitude-behavior correspondence [Electronic
version]. Environment and Behavior, 29(5), 618-637.
United Nations Environment Programme. (2006).
Marine and coastal ecosystems and human well-
being. Nairobi, Kenya: Author.
Zimbardo, P. G. (1990). Te Stanford Time Perspective
Inventory. Stanford, CA: Stanford University.
International Journal of Transpersonal Studies 100 Hoot & Friedman
Note
1. Tis paper is partially based on Hoots (2009) masters
thesis.
About the Authors
Harris Friedman, PhD, is a consulting and clinical
psychologist. He has taught and held leadership
positions at several universities, and recently retired
as Research Professor of Psychology at University of
Florida and Professor Emeritus at Saybrook University.
He continues to supervise dissertations at a number of
schools, including Walden and Northcentral, as well
as Saybrook Universities. He has over 100 professional
publications, mainly in the area of transpersonal
psychology and spirituality. He is a Fellow of the
American Psychological Association, and serves as Senior
Editor of the International Journal of Transpersonal Studies
and Associate Editor of Te Humanistic Psychologist. His
most recent books, both co-edited with Stanley Krippner
in 2010 and published by Praeger, are Mysterious Minds
and Debating Psychic Experiences.
Robert Hoot is a PhD student in Psychology at Walden
University, currently studying the perceived moral
permissibility of actions that harm nature and how those
conceptions of morality relate to connectedness to nature.
He can be contacted at robert.hoot@waldenu.edu
About the Journal
Te International Journal of Transpersonal Studies is a
peer-reviewed academic journal in print since 1981. It is
published by Floraglades Foundation, and serves as the
ofcial publication of the International Transpersonal
Association. Te journal is available online at www.
transpersonalstudies.org, and in print through www.
lulu.com (search for IJTS).
International Journal of Transpersonal Studies 101 Te Deep Ecology Movement
Te Deep Ecology Movement:
Origins, Development, and Future Prospects
(Toward a Transpersonal Ecosophy)
International Journal of Transpersonal Studies, 30(1-2), 2011, pp. 101-117
T
he emergence of myriad grass-roots organizations
working for positive social change is one of the
most signifcant developments in the 20th century.
Tese often began as local initiatives, but spread to become
national and in some cases even international as is true for
the three great movements. Te three great movements
for global responsibility during the 20th century were
the peace, social justice, and environmental movements.
(For more on these three movements see Naess essay Te
Tree Great Movements reprinted in Naess, 2008e.) It
is true that the roots of these three movements predate
the 20th century, but it was only in the last century that
they became global. Tey have attracted a wide variety of
people with diferent worldviews, religions, cultures, and
nationalities. Each can be seen as having interconnections
with the others. For example, violence and war are
incompatible with environmental responsibility, and
environmental destruction and degradation raise issues
of social justice. Liberty and equality cannot be secured
in conditions of war and violence, but require mutual
respect and civil relationships best realized through peace.
All three movements assume individual maturity and
responsibility. Hence, people refer to active concern for
all three areas as exemplifying high social responsibility.
An example of this is in the growing form of investing
called Socially Responsible Investment (SRI), in which
investments are screened using criteria of social justice,
peace, and environmental responsibility. Tis is one of the
many ways these three movements infuence each other
in our society. Shallow, proft-only-oriented investment
is short-term and focused on narrow values. SRI is a
deeper, longer term approach that cares for the present
and future. Tus, all three movements can be supported,
but an individual might focus their actions mostly on one
of them, recognizing their complementary nature and a
persons limited energy (Chernushenko, 2008).
Te environmental movement was at frst
difuse, but in time it became more focused. Within
Te deep ecology movement, which began with Arne Naess introduction of the term in
1972, is compared with other movements for social responsibility that developed in the
20th century. Te paper discusses Naess cross-cultural approach to characterizing grass-
roots movements via platform principles that can be supported from a diversity of cultures,
worldviews, and personal philosophies, and explains his use of ecosophy. Te deep ecology
movements relationship with ecopsychology, ecocriticism, and humanistic and transpersonal
psychology is described as part of an emerging synthesis referred to as transpersonal ecosophy.
Te inquiry concludes with a technical discussion of Naess Apron Diagram and refections
on the future of the movement in light of widespread concerns about global warming and
destruction of cultural and biological diversity.
Keywords: deep ecology, long-range deep ecology movement, ecosophy, platform principles,
Apron Diagram and levels of discourse, nonviolent direct action, ecological responsibility
and sustainability, deep questioning, ultimate norms, Ecosophy T, Self-Realization,
ecopsychology, ecocriticism, humanistic and transpersonal ecosophy.
Alan Drengson
1
University of Victoria
Victoria, BC, Canada
Bill Devall
Humboldt State University
Arcata, CA, USA
Mark A Schroll
2
Co-Editor, Restoration Earth
New York, NY, USA
International Journal of Transpersonal Studies 102 Drengson, Devall, & Schroll
in local and global systems. Te environmental
movement, then, is a call to ecological responsibility.
Te better we understand ecosystem processes and
functions, the better able we are to connect our whole
lives with them. Carson suggested that honoring this
responsibility requires a basic shift in the way we see,
feel, and value the world. Tis deep change is often
described as a shift in paradigms, values, and basic
relationships. We cannot continue to do the same
things in the same way for the same reasons, with only
modest modifcations. We cannot go on with business
as usual, if we are going to solve these problems. (For
more on shifting paradigms see Drengson, 1980, 2011;
Caley, 2011; MacDowell, 2011; Fox, 2011; Schroll &
Walker, 2011; Schroll & Greenwood, 2011.)
Carson showed the need for deep changes
in human practices and ways of living. Mainstream
politicians and other people have acknowledged that
there are problems, but they typically believe that mild
reforms and improved technology will solve them.
Economic growth and increased consumption are still
considered central values of the society and so the
status quo economy is placed before the environment.
Arne Naess called this approach the shallow ecology
movement. Carsons book and the writings of other
ecology researchers related to it, all implied that a
comprehensive and deep change in basic values and
patterns of action is needed. In our complex social systems
it is basic values, choices, and priorities that determine
how the whole system develops and what its efects are.
Tus, those calling for basic changes challenged the rest
of us to ask deep questions about why and how we act as
we do. What are our ultimate values? What do we live
for? How do we realize our highest ends? What means
shall we adopt to realize these aims?
Te 1960s was a decade of vigorous social
activism in the United States, Canada, Western
Europe, and Australia. Some activism focused on
war and peace and the issue of nuclear weapons. A
well-known early environmental organization started
with a focus on nuclear tests and their environmental
hazards. Some people in British Columbia, Canada,
were opposed to the test of a nuclear weapon by the
US government on Amchitka Island in the Aleutians
of of Alaska. Tey hired a fshing vessel and sailed
towards the nuclear test site in protest. Tis action led
to the founding of Greenpeace, which became more
identifed with environmental issues as time went by.
these socially responsible movements, there is a short-
term shallow focus on investing energies in responsible
education and business, and a deeper, longer term
approach that uses deep questioning to get to ultimate
values and the roots of the problems, which lie deep
within ourselves as individuals and as societies. Te
shallow approach to environmental action is piecemeal
in caring for the natural world and its life-support
systems. Te environmental movement was deepened
and strengthened by the more widespread social justice
and peace movements in the 1960s. Martin Luther
King, Jr. was a leader in these movements. He and
many others realized that a basic human right is to be
safe in your person. Living and working in hazardous
conditions violates human rights, and people who are
less well of usually bear more negative consequences
from pollution in their home and workplace.
Origins of the Deep Ecology Movement
S
ome consider the publication of Rachel Carsons
book Silent Spring (1962) as the beginning of the
contemporary, long-range deep ecology movement.
When her book appeared there was a long-standing
movement for conservation of land and resources,
as well as support for creating parks and other areas
devoted to preserving wilderness and spectacular
nature. Carsons writings were especially infuential
because they clearly showed how human well-being
depends on the condition of whole biotic communities.
She explained in practical terms how living beings are
interrelated within ecosystems. She explained how
pesticides used to control mosquitoes and other insects
led to declines in some bird populations. Silent Spring
helped show how complex food webs and networks
of biotic relationships function. Since humans are at
the top of many food chains, exposure to chemicals
becomes more concentrated as these move up the
chains. Te chemicals also can be stored in human
tissues and gradually accumulate over time, adversely
afecting health.
Carson helped a generation to grasp that caring
for some animal populations, such as birds, requires care
for the health of the whole system they live in. Because
of interrelatedness, humans need to respect all forms of
life as part of our whole biotic community. In societal
communities every person counts; so too in natural
communities, all beings contribute and participate.
As humans with forethought and self refection, we
are responsible for what we do and how we participate
International Journal of Transpersonal Studies 103 Te Deep Ecology Movement
Te name Greenpeace, then, is associated with two of
the three great social movements, the conservation (or
environmental) movement and the peace or antiwar
movement.
Many environmental organizations, such as the
Sierra Club in California, were originally more local in
focus. Tey concentrated mainly on preserving special
spectacular scenic areas, but shifted and widened their
focus in the 1960s and 1970s. Additional research and
knowledge eventually led to a deeper, more comprehensive
approach to environmental problems. Te U.S. Wilder-
ness Act was passed in 1964, as well as many other
conservation measures. By the early 1970s the National
Environmental Policy Act (NEPA) was passed. Tis act
created the Environmental Protection Agency (EPA) in
the US. Similar eforts were going on in other countries
such as Canada and in Western Europe. Te frst Earth
Day was held in 1970. Te environmental movement was
strengthened by the more widespread social responsibility
movement; it worked cooperatively with the peace and
social justice movements. Martin Luther King, Jr.s civil
rights message was embraced as an essential human right,
and led to the implementation of policy that living and
working in hazardous conditions violates these rights.
Moreover, those with fnancial means can avoid being
subjected to the worst environmental pollution, which
raises questions of fairness.
Tese three great movements were further
catalyzed by the now iconic images of the whole Earth
foating in space taken during the return of the Apollo
space missions from their journey to the moon. Among
the astronauts that witnessed seeing the whole Earth
frsthand was Edgar D. Mitchell, who in 1971, during
the return mission of Apollo 14, had an epiphany that
what is needed to solve the eco-crisis is a transformation
of consciousness (Roberts, 2011). In response, the
criticism many have had regarding the hypothesis we
need a transformation of consciousness is that a specifc
operational defnition of what this actually means is
lacking (Schroll, 2011b). Humanistic and transpersonal
psychology have an important role to play in ofering
support to this hypothesis, because these schools of
psychology have focused more than others on motivational
techniques and methods to change consciousness.
Shallow-Deep Distinction
N
orwegian philosopher Arne Naess frst used the
shallow-deep distinction in a talk at the World
Future Research Conference in Bucharest in 1972. Naess
regarded his presentation as a preliminary account of the
environmental movement. It was based on empirical
studies, questionnaires, and an examination of texts
and documents. During the 1980s and 1990s, Naess
continued to revise the points of characterization that he
had introduced in his talk and its published summary.
Tus, he coined the terms deep ecology movement and
ecosophy in, Te Shallow and the Deep, Long-Range
Ecology Movement: A Summary (frst published as
Naess, 1973, now reprinted in Naess, 2005, Vol. 10, and
online as Naess, 2008d). He contrasted the mainstream
shallow ecology movement with the deep ecology
movement, which stresses the need for extensive changes
in values and practices, especially in industrial nations.
Naess said that supporters of the deep ecology
movement embrace its principles as a result of a deep
questioning of mainstream values, beliefs, and practices to
arrive at intuitions that are at the level of ultimate norms
and hypotheses. By comparison, the shallow movement
does not go to the ultimate level in values and conceptions
of the world. It is concerned primarily with pollution and
resource depletion in industrialized nations, and only
with minor reform of the system without fundamental
changes in values and practices. It is concerned with
the health and afuence of industrial nations. Of the
deep approach Naess wrote, Ecologically responsible
policies are concerned only in part with pollution and
resource depletion. Tere are deeper concerns which
touch upon principles of diversity, complexity, autonomy,
decentralization, symbiosis, egalitarianism, and class-
lessness (Drengson & Inoue, 1995, p. 3; Naess, 2008a).
In his detailed discussion, Naess used terms
such as biocentric egalitarianism in principle to try
to articulate the underlying intuitions that supporters
of deep changes felt are needed in industrial societies,
in relation to the way natural and built environments
are treated. Later, for a variety of reasons, he dropped
this egalitarian terminology when he articulated the
Platform Principles for the deep ecology movement. As
will be seen, the frst two principles approach the essence
of some of these intuitions, since they recognize the
intrinsic worth of all living beings (Platform Principle
No. 1) and the intrinsic worth of diversity and richness
(Platform Principle No. 2).
Joseph Meekers Role
in the Development of the Deep Ecology Movement
J
oseph Meekers role in the development of the deep
ecology movement is important because it was he, in
International Journal of Transpersonal Studies 104 Drengson, Devall, & Schroll
1973, who told George Sessions about the Norwegian
philosopher Arne Naess, whom Meeker knew personally
(Fox, 1990, p. 63). As Warwick Fox related:
One of the things that initially interested Sessions
about Naess was Naesss strong interest in, and
innovative approach to, the work of Spinoza.
Sessions says that he had himself arrived at Spinoza
as the answer to the process of teaching history of
philosophy by about 1972 and independently of
being in contact with Naess. Sessions therefore
wrote to Naess at this time, and their association has
continued ever since. (p. 63)
Meekers (1972, 1997) book, Te Comedy
of Survival,
3
emerged through the work of scholars
seeking an environmental ethic. Te Comedy of Survival
represents Meekers founding work in literary ecology
and ecocriticism, which demonstrates the relationship
between the literary arts and scientifc ecology, especially
humankinds consideration of comedy and tragedy. It
reminds that adaptive behaviors (comedy) promote
survival, whereas tragedy estranges from other life
forms. Tis thesis rests on Meekers study of comparative
literature, his work with biologist Konrad Lorenz, and
his work as a feld ecologist in the National Park service
in Alaska, Oregon, and California.
Similar to Meeker, John Tallmadge is another
representative of ecocriticism. While serving as president
of the Association for the Study of Literature and the Envi-
ronment (ASLE) in 1997, he shared this accout:
In the early 1990s a group of scholars began to
address this necessary relationship and promoted
the inclusion of environmental perspectives in
literary studies. Te movement grew and developed
in a new area of study: ecocriticism (Tallmadge,
1999, pp. 15-16).
In the years leading up to the formation of ASLE and
ecocriticism, Tallmadges personal journey was guided
by the question: how should human beings relate
to the world? (p. 15). Tallmadge came to a deeper
understanding of this question through his realization
that wilderness is actually a state of consciousness
(Tallmadge, 1981, 1987). Drengson has referred to this
as the human need for the Way of Wild Journeying, or
simply the Wild Way, pointing out that an example of
the Wild Way is expressed in Toreaus (1862) essay,
Walking. It is Drengsons discussion of the Wild Way
orientation in the work of Toreau where it is possible
to see a further connection between the deep ecology
movement and ecocriticism:
Toreau appreciated Emersons work, but felt
it stopped short. He recognized that Emersons
spiritual culture was still European in some respects.
Tere remains a sense of separation from Nature
with a nostalgic longing for something beyond this
continent. Toreau seemed to feel that Emersons
transcendentalism welled up from a lack of literary,
experiential and physical grounding in wild places
in North America. To see nature as it is depends
on access to wilderness and to our own inner wild
nature. Identity, awareness and place are network webs
of reciprocal relationships. When we are ecologically
aware, we know that we need wild places in Nature
to help us realize our wholesome wild energies.
Tis is what completes us as human Earth dwellers.
When we are aware beings, we are self realizing
and creatively changing within a home space. . . .
Toreaus way to wholenesshis prescriptionwas
to walk at least four hours [in wild nature] every day.
(Drengson, 2010, p. 2010, emphasis supplied)
Tis helps to raise an interesting question: in
order to maintain a healthy psyche, what is the minimum
time of nature exposure that a person needs each day? (See
Drengsons [2010] Wild Way Home for outlines of such
eforts.) To the authors knowledge, this is a question that
still needs investigation as we are unaware of any specifc
data to answer it. A related question would be: does
exposure to nature expand ones sense of self identity and
how one treats the world? Tis is the focus of Robert E.
Hoot and Harris Friedmans (2011; this volume) article,
Sense of Interconnectedness and Pro-Environmental
Behavior. Similarly, one might ask if all places in nature
are equivalent, or if it might be that certain places tend
to be more infuential? Jim Swan has been collecting
data on what he has called the study of place, or, more
specifcally, sacred places in nature as triggers that produce
transpersonal states (Swan, 1988, 1990, 2010; Schroll,
2011b). Tis discussion, however, exceeds the limits of the
present article. Finally, Toreaus method to wholeness
brings to mind a walk with Meeker, David Spangler (a
major theoretician of the New Age Movement), and others
through his private forest (his backyard; Meeker, 1997a).
Tose close to arboretums at university campuses or a
public park also have a way of practicing the Wild Way.
International Journal of Transpersonal Studies 105 Te Deep Ecology Movement
Toward a Vision of Sustainable Agriculture
R
eturning to Mitchells hypothesis that what is
needed to solve the eco-crisis is a transformation of
consciousness, Meeker has summarized this suggestion
as:
An image of human adaptation to the world and [an]
acceptance of [its] given conditions without escape,
rebellion, or egotistical insistence upon human
centrality. (Meeker, 1972, p. 182)
In other words, those urging a transformation of
consciousness do not support the belief that humanity will
be saved by supernatural forces from the consequences of
mistreating nature. Tis is not to suggest that those urging
a transformation of consciousness are in favor of totally
abandoning humankinds relationship with the sacred, or
a total and complete overthrow of the status quo. What
is being suggested is the need to transcend the narrow
piety of the established social order, whose governance is
predicated on idealistic platitudes far beyond the reach
of the common citizen. Humankind is being invited
to participate in the fullness of nature as a wilderness,
not a well-manicured garden that is dominated and
controlled for human use. Tis does not require giving
up gardening and agriculture in the practical sense, but
an end to the treatment of nature as an object that exists
only for instrumental use: an idea whose goal, according
to Wes Jackson (1992), is to seriously begin to build a
science of agricultural sustainability, where nature is the
measure (p. 92). Te goal of sustainable agriculture is to
move away from monocultural farming techniques and
seasonal reliance on herbicides and pesticides to control
weeds and insects.
Jackson (1992) and his colleagues at the
Land Institute in Salina, Kansas, have already begun
developing perennial strains of grasses, legumes (peas,
beans, clover, alfalfa, etc.), sunfower family members
and miscellaneous others that not only imitate natures
structure, but are bred for high seed-yield and resistance
to seed shatter and pests (p. 93). Speaking about his
work at the Land Institute, Jackson stated:
Tough some of the work features diversity over
time (crop rotation, in order words), it is not
necessarily succession. Nevertheless, by featuring
diversity, maintaining ground cover, and relying
on internal sources of nutrients, better control of
weeds, diseases, and insects is possible. Nearly all
of the good examples of traditional agriculture have
employed what we now recognize as sound ecological
principles (p. 93).
Still, new methods of plant breeding and the
reinstatement of traditional farming methods will not,
by themselves, create the means to develop sustainable
agriculture. In addition, Jackson (1992) suggested the
need for a less extractive and polluting economic order,
based on what he referred to as sustainable human
communities (p. 93). Jackson (2009) clarifed what
he meant by sustainable human communities, pointing
out:
Our greatest achievement is not being able to say
we saved this place, but being able to say, instead,
you belong here. You are home. Land conservation
can become the story of how the soul of the land
became the soul of our culture, signaling over and
over our place in the world. (p. 262)
Te achievement of this goal is the most radical suggestion
that Jackson (1992) proposed:
If we are to look at nature to inform us about
sustainable structures and functions in a human
community, we must have the courage to shift our
attention back to the Paleolithic and even earlier in
order to help defne what the human being is as a
social creature. (p. 94)
Evolution as a Comedy of Survival:
Remembering Right Relationship with Nature
J
acksons suggestion that modern humans shift their
attention back to the Paleolithic will truly require a
transformation of consciousness. Meeker (1972) has
suggested one way humankind could begin to transcend
its present worldview is for us to see evolution as a comedy
of survival. Why comedy? Because, as he explained,
comedy is a celebration, a ritual renewal of biological
welfare as it persists in spite of any reasons there may
be for feeling metaphysical despair (p. 24). Moreover,
Meeker suggested that evolution itself is a gigantic
comic drama, not the bloody tragic spectacle imagined
by the sentimental humanists of early Darwinism. . . . Like
comedy, evolution itself is a matter of muddling through
(p. 33). In modern terms, comedy is systemic rather
than hierarchical (Meeker, 1995, p. 22). Stillwith the
possible exception of socially and politically conscious
satireit is hard to shake the image of comedians as
International Journal of Transpersonal Studies 106 Drengson, Devall, & Schroll
people who earn their living making light-hearted jokes.
How would comparing life to a comedy help anyone care
more about the world in which they live?
Unlike the heroic warrior image found in tragic
literature, the comic perspective is non-confrontational.
Tus, instead of fghting nature, the comic perspective
attempts to establish a right relationship with nature.
Te phrase right relationship may suggest to those
unfamiliar with the terminology of Eastern and trans-
personal psychology, an ideological creed similar to my
country right or wrong! Additional reasoning along
this line might lead one to assume it means a political
mandate for correct behavioral conduct. In actuality
right relationship refers to humankinds coherent, co-
evolutionary, sustainable orientation with nature. Right
relationship suggests the need for a psychic reorientation
with the personal and collective unconscious that,
according to Metzner (1992), will require re-thinking
the relationship of humankind with the animal kingdom,
the plant kingdom and the elemental realms of air, water
and earth/land (p. 1). Drengson (2010) referred to right
relationship or right actions with integrity and honesty,
honoring others (p. 244) as an essential value in the
Wild Way.
Deep Ecology Movement Platform Principles
S
upporters of the long-range deep ecology movement
mostly agree on the general Platform Principles of the
movement. Tis is true for supporters of other movements
as well. Social-political movements often unite people
with diferent religions and personal philosophies.
Such movements cannot be precisely defned, but are
often characterized by fairly general goals and aims
that are stated in something like a platform. Tere
will be variations in applying such principles within a
broad movement, since in specifc places diferent direct
actions might be required; people live in quite diferent
ecosystems and cultures, and they have diferent personal
philosophies (Devall, 2006).
While there have been several articulations of
the deep platform by diferent philosophers and activists,
this paper will focus on Naess version. His articulation
of these principles distills what seem to be the shared
principles in the movement from a wide, cross-cultural
literature, and also as gleaned from activists statements.
Te gist of the original principles is now incorporated in
many documents and agreements. Similar distillations
of platform principles have been done within the social
justice and peace movements. Naess and others see the
three great movements as compatible and complementary.
Each does important work and should remain focused
on its own platform. Te front of all these movements is
very long and deep. Tere is something each individual
can do in their own place to support all three.
Te frst complete articulation of the Platform
Principles of the deep ecology movement was by Naess
and Sessions in 1984, developed while hiking in Death
Valley, and published in Deep Ecology (Devall & Sessions,
1985). A more recent and elegant version of this Platform
was published by Devall (2002).
Platform Principles
of the Deep Ecology Movement
1. All living beings have intrinsic value.
2. Te diversity and richness of life has intrinsic
value.
3. Except to satisfy vital human needs, humankind
does not have a right to reduce this diversity and
richness.
4. It would be better for human beings if there
were fewer of them, and much better for other
living creatures.
5. Today the extent and nature of human interfer-
ence in the various ecosystems is not sustainable,
and lack of sustainability is rising.
6. Decisive improvement requires considerable
change: social, economic, technological and
ideological.
7. An ideological change would essentially entail
seeking a better quality of life rather than a
raised standard of living.
8. Tose who accept the aforementioned points
are responsible for trying to contribute directly
or indirectly to the realization of the necessary
changes.
From Naess with Haukeland, 2002, pp. 108-109; an
expanded version of the Platform has been proposed
by Bender (2003, pp. 448-449).
Te application of the principles articulated in the
Platform occurs at the levels of local households and
communities, nation states, and global agreements.
It involves actions, policies, laws, and other forms of
agreement.
It should be stressed that those who follow
Naess lead welcome a great diversity of personal views
and cultures that support the local and global movement
International Journal of Transpersonal Studies 107 Te Deep Ecology Movement
for ecological responsibility. Similarly, Naess and other
supporters of the deep ecology movement, have avoided
using divisive terms words such as shallow ecologist and
deep ecologist. Instead, supporter of deep ecology is
shorthand for supporter of the deep ecology movement.
In this way it is recognized that one can be a supporter
of social justice, world peace, and the deep ecology
movement, as well as of many other movements. A person
who supports the social justice and peace movements
is not thereby called a social justicist or peaceist,
since their reasons for supporting these movements are
based on their own philosophy of life or on a spiritual
tradition such as Buddhism or Christianity. As is made
clear by Naess Apron Diagram, social justice, peace, and
ecological responsibility are not by themselves complete
philosophies, but are supported by a great diversity of
people having diferent philosophies.
Te terms intrinsic value, inherent worth,
biocentric equality, egalitarianism, ecocentrism, and non-
anthropocentrism have been used widely in the literature
to distinguish deep ecology movement principles from
humanism and other forms of narrow anthropocentrism;
these philosophies emphasize humans frst over all other
beings, an attitude characteristic of shallow approaches.
Many shallow ecology supporters also place economic
values over environmental ones. However, both the
Shallow and Deep Movements acknowledge that humans
are having a negative impact on the natural world, and
that this impact should be minimized for a variety of
somewhat diferent reasons.
Ecosophies in Abundance
I
n describing the main features of the deep ecology
movement in his earliest writings, Naess explained how
personal philosophies of life, or what he also called total
and complete views, could be consciously articulated to
aim for ecological harmony and wisdom. He called such
ecocentric personal philosophies ecosophies, combining
the root words from ancient Greek ecos (household
place) and sophia (wisdom), to mean ecological wisdom
or wisdom of place. Naess thought that mature persons
know what their life philosophy is, what they stand for,
and what their priorities are. Here is his original account
of ecosophy (Drengson, 2005):
By an ecosophy I mean a philosophy of ecological
harmony or equilibrium. A philosophy as a kind of
sofa (or) wisdom, is openly normative, it contains
both norms, rules, postulates, value priority
announcements and hypotheses concerning the
states of afairs in our universe. Wisdom is policy
wisdom, prescription, not only scientifc description
and prediction. Te details of an ecosophy will
show many variations due to signifcant diferences
concerning not only the facts of pollution,
resources, population, etc., but also value priorities.
(Naess, 1973, as reprinted in Drengson & Inoue,
1995, p. 8)
Each persons ecosophy can be given a unique name,
possibly for the place they live, or for something to
which they feel strongly connected. For example, John
Muir might have called his ecosophy Ecosophy M,
where M stands for mountains, but also for Muir
(Bresnahan, 2007). Tere can be indefnitely many
ecosophies as articulated personal life philosophies that
are lived with a variety of diferent actions appropriate to
their unique places.
To simplify the articulation of an ecosophy as
a whole personal view, Naess suggested distilling it into
two kinds of statements. Tese consist of (a) ultimate
hypotheses (H) about the nature of the world, and (b)
ultimate values he called norms (N). Naess used an
exclamation point to identify norms in his writing.
Since there is an abundance of individuals, languages,
cultures, and religions, there will be an abundance of
ecosophies in support of the deep ecology movement all
over the world, such as Ecosophy Ann, Ecosophy Bob,
Ecosophy Chan, Ecosophy Ishu, and so on. Naess used
his Ecosophy T to exemplify how one can articulate a
unique personal philosophy that aims for ecological
harmony.
Here are a couple of examples of Naess (1990)
use of norms and hypotheses to articulate Ecosophy T
(the T refers to his hut Tvergastein, a place of arctic
extremes, high in the mountains of Norway). His
ecosophys ultimate norm is Self-realization! He stated
this frst and then organized the subsequent norms
and hypotheses in chains of derivation. Here is how he
presented these in Ecology, Community and Lifestyle:
Formulation of the Most Basic Norms (N)
and Hypotheses (H)
N1: Self-realization!
H1: Te higher the Self-realization attained by
anyone, the broader and deeper the identi-
fcation with others.
International Journal of Transpersonal Studies 108 Drengson, Devall, & Schroll
H2: Te higher the level of Self-realization attained
by anyone, the more its further increase
depends upon the Self-realization of others.
H3: Complete Self-realization of anyone depends
on that of all.
N2: Self-realization for all living beings!
(Naess, 1990, p. 197; see also Naess, 1992; 2005,
Vol. X).
Later in the same chapter (p. 199) he ofered the following:
Norms and Hypotheses Originating in Ecology
H4: Diversity of life increases Self-realization
potentials.
N3: Diversity of Life!
H5: Complexity of life increases Self-realization
potentials.
N4: Complexity!
H6: Life resources of the Earth are limited.
H7: Symbiosis maximizes Self-realization
potentials under conditions of limited
resources.
N5: Symbiosis!
As noted, Naess used the exclamation point to emphasize
and mark that a statement is a value norm. As a norm
it entails that he ought to do something. Te ultimate
norm Self-realization! implies that he ought to strive to
realize himself and to help others to realize themselves.
In the case of Diversity! he ought to honor and support
diversity on every level (biological, individual, cultural,
etc.) in any way he can. Interweaving norms and
hypotheses, Naess articulated a systematic outline of the
basic elements in his ecosophy. Note that ecosophies are
not just theories; they are ways of life actively engaged
on a daily basis.
Naess explained what he means by Self-
realization in many places, but especially in his infuential
paper, Self-Realization: An Ecological Approach to
Being in the World (Naess, 1987; this was frst a lecture
delivered in Australia). In this paper, and in his daily
life, Naess explored the ecology of the self in a world of
deep ecological relationships, not just to other humans,
but also to other living beings. He noted that selves relate
to others on many levels, from physical and emotional, to
psychological and spiritual. He also observed that there
are many kinds of selves, human and nonhuman.
As an individual matures they go through
diferent developmental stages that have been described
by Abraham Maslow and other humanistic and
transpersonal psychologists in their accounts of stages of
growth and self actualization. In various ways, the ego
self (with a small s) grows to realize a more concerned
social self, and then perhaps an ontological self that
Naess called Self using a capital S. Tis type of self-
Self distinction is made in Hinduism and in some
forms of Zen Buddhism. Whereas Maslow wrote of
self-actualization, Naess used the more Gandhian and
Spinozan terminology of Self-realization. Tis ecology
of self-Self is not part of the deep ecology movement;
instead, it is part of Naesss theoretical support for his
social activism, and his support for the peace, social
justice, and ecology movements. Tis distinction is
made at the level of an ultimate philosophy of life; it is
not made in all worldviews and ecosophies.
A Misunderstanding to Avoid
S
ome writers have misunderstood Naess, taking
his Ecosophy T, with its Self-realization norm,
as something meant to characterize the whole deep
ecology movement as part of a single philosophy called
deep ecology. Naess was not doing either of these.
He emphasized that movements cannot be precisely
defned, but only roughly characterized by very general
statements. Tey are often united internationally by
means of such principles as found in the United Nations
(UN) Earth Charter (1980), and in UN documents
about basic human rights.
Tus, Naess was doing something more subtle
than many thought. He was not putting forth a single
worldview and philosophy of life that everyone should
adhere to in support of the international ecology movement.
Instead, he was making an empirical claim based on
overwhelming evidence that global social movements,
from the grass roots up, consist of people with very diverse
religious, philosophical, cultural, and personal orientations.
Nonetheless, they can agree on certain courses of action
and certain broad principles, especially at the international
level. As supporters of a given movement, they can treat
one another with mutual respect.
Because of these misunderstandings Naess
introduced an Apron Diagram to clearly illustrate his
subtle distinctions. Tere is collective cooperation on
global concerns, and yet a great variety of ultimate
premises from which each person or group acts locally.
Within global movements there is diversity at the local
level because each place and community is diferent and
must adapt to its unique setting.
International Journal of Transpersonal Studies 109 Te Deep Ecology Movement
Ecosophy T, Tailor-Made for Naess
T
hus, Naess stressed that his Ecosophy T is not meant
to hold for everyone, since it is tailored to his very
modest lifestyle suitable to a place such as Tvergastein.
Te ultimate premises for his whole view might be
conceptually incompatible with those in someone elses
whole views. But even if this is true, they could both
support the Platform Principles of the deep ecology
movement and other social-political global movements,
such as for peace and social justice. In recognizing the
principle that all living beings have intrinsic worth, one
acknowledges they are good for their own sake. Tis does
not commit one to biocentric equality or egalitarianism
between species. Within the vast diversity of living
beings, there are complex relationships the range of which
is predation, competition, cooperation, and symbiosis.
Many think that symbiosis and complementarity are
important values to embrace as they are consistent with
global cooperation, community life, and support for the
deep ecology movement Platform.
When one considers what Naess has said about
Ecosophy T and the Self-realization! Norm, it becomes
possible to better appreciate what he means by asking
others to consider how they feel and what they think they
should do. In striving for Self-realization one might see how
their sense of self develops through time and experience.
As a person matures, they become concerned with their
relationships to other people, and to other beings with
whom they are interconnected. Tey come to identify with a
larger community, and so the sense of who they are becomes
more expansive (cf. Friedman, 1983). Naess thought that
one can actually increase their feelings for those around
them by extending care, but not by expanding egotistical
control. To be nonviolent in relationships, one must
practice nonviolent communication. Tis is a systematic
practice that is learned with efort through direct action.
One avoids making negative judgments about others, and
tries to appreciate where each person is coming from. An
assumed enemy can become a friend and ally. For Gandhi
and Naess this related to the ecology of self-Self, that is, the
particular self in its relations to a universal Self or Atman.
As humans mature, each person has unique
feelings for the world and how they relate to it. Tese
personal lifestyles represent a somewhat complete, whole
viewthat is, a way of being in the world. We realize that
we come from a certain milieu, worldview, and a cultural
background with familial and personal elements. Tere
are local and ecosystem factors that are part of who we
are. Once a person reaches a certain level of maturity,
they are usually secure enough in their own philosophy
and spiritual way that they are not frightened or angered
by others whose views are diferent from their own. Tey
are not reluctant to discuss or share their views. Tey
do not want everyone to agree with them or hold the
same views as they do. Even within specifc religions and
traditions, there is considerable variety. Tis is a great
beneft, as Naess observed. Te integrity of each person,
and of each being, should be respected as having its
own way and story. So, supporters of the deep ecology
movement welcome a great pluralism of ultimate views,
along with cultural, biological, and individual diversity.
Indeed, this is the way of the wild Earth, the source of
creativity. (On whole or total views see Naess insightful
paper, Refections on Total Views, in Naess, 2008c.)
Te Deep Ecology Movements Relationship to
Ecopsychology, and Ecopsychologys Roots in
Humanistic and Transpersonal Psychology
W
hat is the deep ecology movements relationship to
ecopsychology? Tis important question has not
been fully addressed in existing literature; partial eforts
include, Te Relevance of Humanistic Psychology, by
Christopher M. Aanstoos (2003), who pointed out that:
A deep ecology movement (e.g., Naess, 1986) has
recently been coalescing around the basic vision of
radical inter-connectedness. Te utter compatibility
of this movement with the humanistic vision is just
now being comprehended, and an emerging subfeld
of ecopsychology is being born. Metzner (1999)
urges psychology to undergo a fundamental . . .
revision that would take the ecological context of
human life into account (p. 2). (p. 129)
Likewise James L. Kuhn (2001) discussed the importance
of Naess work in his article, Toward an Ecological
Humanistic Psychology, endorsing the importance
of our developing an ecological self, pointing out that
humanistic psychology can bridge the gap between
humanity and nature, between psychology and ecology,
to learn to see the needs of the person and the needs
of the Earth as interrelated and interdependent (p. 22).
Taking Aanstoos and Kuhns work a step further, Schrolls
eforts to date have focused on investigating the history
of ecopsychology (Schroll, 2007, 2009, 2010a) and
ecopsychologys roots in humanistic and transpersonal
psychology (Schroll, 2004, 2008/2009, 2010b; Schroll,
Krippner, Vich, Fadiman, & Mojeiko, 2009).
International Journal of Transpersonal Studies 110 Drengson, Devall, & Schroll
Ecopsychology is a movement that emerged
from Teodore Roszaks (1992) book, Te Voice of the
Earth. Despite its innovation and ability to catalyze a
popular movement, since its inception ecopsychology
has failed to be integrated with environmental ethics, the
deep ecology movement, and various other movements
that led to its birth. Te remaining discussion in this
section seeks to clarify the contributions of humanistic
and transpersonal psychology that helped to produce
what is now referred to as ecopsychology.
Ecopsychology has its origins in humanistic
and transpersonal psychology, as Robert Greenway
recalled that one rainy afternoon in late Fall 1962
Maslow was looking out the window, saying, Its
not enough, humanistic psychology is not enough.
Tis initiated Maslows thinking about the limits of
humanistic psychology and it was during this time he
became infuenced by Aldous Huxleys view of trans-
humanism. Greenway later suggested creating what
he called a psychoecology (Schroll, 2007). Stanley
Krippner recalled in his last conversation with Maslow
that Abe spoke of founding a new psychology he was
calling trans-human psychology. Krippner added that,
as we talked about it, in retrospect, I now realize he
was talking about what we now call ecopsychology
(Schroll, 2008/2009, p. 16). In Krippners words,
this was something that stemmed from the deep
ecology movement. . . . We should therefore extend
our concernsgo trans-humanand not make this
a human-centered psychology. Unfortunately Maslow
never had this dream realized (Schroll et al., 2009, p.
40); Kripner added the opinion that ecopsychology is
absolutely critical (p. 46). Greenways research later
rose to national attention through the eforts of Elan
Shapiro, a graduate student of Greenways. In 1989
Shapiro (responding to the frst Gulf War) formed an
anti-war group at University of California Berkeley
whose discussion included psychoecology, later
morphing into ecopsychology (Schroll, 2007). In this
vision, healing inner and outer confict becomes the
means of healing the person/planet that fosters peace
(Metzner, 1997). Unfortunately few picked up on this
thread of the conversation when ecopsychology began
to catch on (Schroll, 2009/2010, p. 6).
Levels of Discourse in the Apron Diagram
A
s noted above, in later writings Naess used an
Apron Diagram to explain how people who hold
very diferent religious and philosophical views can
support and be activists in the long-range deep ecology
movement, because they support its Platform Principles
from their deep personal views and feelings. Te
Platform enables them to see how to apply movement
principles to design active solutions in their home place,
from formulation of local policies to specifc actions.
Te Apron Diagram underscores that in international
discussions, it is necessary to recognize four levels of
discourse in articulating views and their implications, as
in questioning and deriving ultimate hypotheses about
the world and ultimate norms (see below and Fig. 1).
Tus, it is possible to see how there can be great cultural,
religious, philosophical, and personal diversity, while at
the same time developing consensus and coordinated
actions at the level of cross-cultural and international
cooperation, so as to address shared problems and aims.
Te planet has a unifed ecosystem made up
of vast numbers of regional and local systems down to
the level of individual beings. Te existence of many
languages and cultural diversity is a refection of this
ecological and biological diversity. Naess, and others
supporting the deep ecology movement, have expressed
the belief that this diversity is a great treasure of the
Earth. Hence, one of the Platform Principles (No. 2)
recognizes support for the intrinsic value of diversity.
Diversity and complexity support resilience and also
enrich human lives. Global monoculture impoverishes
humanity by destroying diversity and places.
Naess Apron Diagram
T
he four levels of discourse that, according to Naess,
need to be taken into account, are: (1) verbalized
fundamental or ultimate philosophical and religious
ideas and intuitions; (2) the Platform of the long-range
deep ecology (or other social) movement; (3) more or
less general consequences derived from the Platform that
involve formulation of policies and (4) concrete situations
and practical decisions made to act in them (Fig. 1).
Supporters of the deep ecology movement
have ultimate views (Level 1) from which they derive
their acceptance of the Platform. Tese views can be
very diferent from person to person, and from group
to group. Likewise, supporters may disagree about what
follows from the Platform (Level 3), partly because they
interpret the principles diferently, partly because what
follows does not follow from the Platform alone, but
from a wider set of premises that difer from those of
other people. Tis does not prevent cooperative action
on a regional, national or international level.
International Journal of Transpersonal Studies 111 Te Deep Ecology Movement
Te Apron Diagram is meant to illustrate
logical, as distinct from genetic, relations between views
and their connection with social movements, policies
and practical actions. By logical relations this means
verbally articulated relations between the premises and
conclusions. Tey move down the diagram in stages:
some conclusions become premises for deriving new
conclusions. Genetic relations refers to infuences,
motivations, inspirations, and cause and efect relations.
Tey are not indicated in the Apron Diagram. Tey may
move up and down, or anywhere, and they involve time,
specifc places, and agents. Naess described the diagram
C might be inspired by a sort of Christianity, and B
by a sort of Buddhism: or, again, P may be Spinozan.
(Drengson & Inoue, 1995, p. 12)
Te long-range deep ecology movement thus
manifests both plurality and unity. Tere is unity at Level
2, as is true for many global grass-roots movements, and
plurality at other levels. Individuals and communities
can articulate diverse ecosophies based on their deep
thinking about the principles of the Platform. Hence, a
community of monks might have their own unique blend
of Buddhist practice, that they view as their ecosophy
in a passage quoted and to some extent paraphrased in
the book, Te Deep Ecology Movement:
Te possibility of the Platform Principles being
derived from a plurality of mutually inconsistent
premises, for examplea B-set and a C-setis
in the upper part of the Apron Diagram at level
1. Let us say that the B set is Buddhism, and C is
Christianity, and a P set is Spinozas philosophy, or
it could be Ecosophy T. Similarly, the lower part of
the diagram illustrates how, with one or more of the
eight principles as part of a set of premises, mutually
inconsistent conclusions may be logically derived,
leading to the C-set or B-set of concrete decisions.
Level 4: Particular
C policies
P policies B policies
P acts B acts C
Deep Ecology Platform
C
P B
Level 1: Ultimate
Premises of Worldviews
Level 2: Deep Ecology
Level 3: Normative
or Factual Hypotheses
Q
u
e
s
t
i
o
n
i
n
g
L
o
g
i
c
a
l
Fig. 1. Naess Apron Diagram
for the place they live and their tradition. Teir place
becomes an ecostery, a place where ecosophies are lived
(see www.ecostery.org website for details). Teir practices
(Levels 3 & 4) are in a sense continually adapting to
the world as it changes; at the same time they preserve
abiding values and bring new values (Level 1) to the
fore. Tese traditions of ecosophic practices are self-
learning, self-correcting systems that aim for sustainable
dynamic harmony. Tey are recursive learning systems
that continue to grow in positive qualities. Teir aim
is to create personal, communal and spiritual traditions
that are ecosophies with high life quality.
Each person can contribute to improving the
quality of life (Platform Principle No. 7) on all levels
Te deep ecology movement can bring together diverse groups and individuals situated within diferent philosophical, cul-
tural, and religious contexts who share common platform principles and coordinate to act in response to local instances of
global problems. B = Buddhist, C = Christian, P = Personal Philosophy (after Drengson & Devall, 2010, p. 61)
International Journal of Transpersonal Studies 112 Drengson, Devall, & Schroll
all at once, since once a person shifts to quality of life,
rather than mere quantities (e.g., no longer thinking
bigger is better), universes of possibilities are opened. It
is possible in principle to have endless growth in quality
of life without increasing consumption above a certain
life-support level. Tere are many values related to
quality of life that can increase indefnitely. For example,
wisdom, love, courage, beauty, harmony and so on can
be manifested and appreciated in all degrees. Tus, a
very high quality of life is possible even with a low level
of material and energy consumption. A large population
is not necessary for high levels of cultural diversity and
richness of life (Naess, 2008b).
Importance of Levels of Discourse
to Depth and Diversity
F
rom what has been said above, and by looking at
the Apron, the long-range deep ecology movement
can be seen as an example of a grass-roots movement
with many variations and local applications, plus some
broad points of general agreement nationally and
internationally. Tere are many diferent social political
movements on the Earth. Some have mainly local focus,
some have regional concerns, and some include whole
Earth problems and needs in their aims. Naess, and
other scholars who support the deep ecology movement,
have tried to appreciate and understand the diversity
of cultures and languages that make up human life on
the planet. Tere is in-depth and large-scale study of
languages, cultures, religions, worldviews, and personal
philosophies that use comparative systems of typology
based on naturalist and ecological concepts. (For some
examples see the journal Human Ecology Review of the
Society for Human Ecology (SHE) and their website.)
For practical purposes, in the Western context, it
is possible to appreciate that people in our societies come
from a wide variety of backgrounds and have diferent
views about the nature of the world and what is of ultimate
value. Naess and others in the deep ecology movement
have suggested that each person can have a complete view
that comprises many levels of articulation, application of
language, and practical action. Global movements, such
as the peace, social justice, and ecology movements are
supported by a wide variety of people with a diversity
of ultimate philosophies and diversity of local practices.
Each movement has its own platform principles, so, for
example, the principles of other movements such as for
social justice or for world peace might appear on Level 2
in the Apron Diagram, and so on.
Te Platform Principles of the long-range deep
ecology movement can be grounded for supporters in a
religious tradition, or in an ultimate personal philosophy
such as Spinozas. Tere is a great diversity of religions
and philosophies from which people can support these
and other social movement principles. In a loose sense,
the Platform Principles can be derived from these kinds
of ultimate fundamentalsa reminder that a set of
very similar or even identical conclusions may be drawn
from divergent premises. Te Platform can be the same,
even though the ultimate premises can difer. One must
avoid looking for one defnite philosophy or religion
among all the supporters of the deep ecology movement.
Fortunately, there is a manifold richness of fundamental
views compatible with the Platform of the movement.
Supporters live in diferent cultures and have diferent
religions. Furthermore, there are manifold kinds of
consequences derived from the Platform because of these
diferences in history, culture, local conditions, and so
on (on this diversity and richness see Naess, 1992).
Continuing Importance
of the Deep Ecology Movement
T
he conditions of global warming and its regional
impacts are a reality of the environmental situation
in which all of humanity dwells. Te Fourth Assessment
Report of the Intergovernmental Panel on Climate
Change (Intergovernmental Panel on Climate Change,
2007) surveyed a range of possible alternatives within
which humans and other sentient beings will live during
the 21st century (Sessions, 1995).
Some analysts think that the tipping point
of global warming and catastrophic weather change is
already occurring. Drastic changes in social organization
will occur because of the already major changes in these
natural processes, as these become manifest in daily life.
Even without a pandemic of bird fu or other strain of
virus, minor and major disruptions of oil and gas supplies
to the United States and Europe due to hurricanes, low-
level warfare, or acts of terrorism will disrupt social order
and could imperil the survival of millions of people. Global
warming will intensify the need for rapid social change.
On a global level, social change is especially
urgent in North America, Europe, Japan, China, India,
Indonesia, and Brazil because these combined regions
have the largest human populations, the largest impact
on the planet, and the largest arsenals of weapons of
mass destruction. In Indonesia and Brazil the weapons
are fres and chainsaws, as the carbon-sequestering
International Journal of Transpersonal Studies 113 Te Deep Ecology Movement
tropical rainforests are destroyed to make way for human
settlement. In other industrial nations, damaging impacts
include burning coal and other fossil fuels, along with
weapons of war (McLaughlin, 1993).
One responsible adaptation to global warming
could be a return to bioregional practices. Communities of
people living in life regions with arable land could locally
produce most of their own food and energy resources.
Although these bioregional communities might remain
in contact with each via mail, phone, and the Internet,
travel between bioregions could be more limited. (On the
shortcomings of globalization and the promise of local
adaptations see Mander, 2007; Mander & Goldsmith,
1996; McKibben, 2008. For deep design see McDonough
& Braungart, 2002, www.mcdonough.com; see also
Weston, 2012.)
While bioregional communities might be one
form of adaptation to rapid changes in the natural
environment, the framework discussed in this article
ofers readers a way to develop their own ecosophies and
worldviews that can lead to diferent kinds of highly
responsible local communities. To have nonviolent
communication and collective efort requires cooperation
and mutual respect. Te less one identifes their personal
worth with their views and culture, the more they can
appreciate others and the diversity found all around. To
allow all beings and humans to fourish is to honor and
care for diversity, which supports the second Platform
Principle of the deep ecology movement. Te deep
movement fnds depth in all dimensions and directions,
in nature, in ourselves as human persons, in our texts,
in our practices, and in our inquiring spiritual nature as
self-transforming, creative processes and activities.
Toward a Transpersonal Ecosophy
A
t the 2009 Society for the Anthropology of
Consciousness conference, Alan Drengson noted
a signifcant comment by Arne Naess. Speaking of
Warwick Foxs (1990) book, Toward a Transpersonal
Ecology, Naess noted that a better title would have been,
Toward a Transpersonal Ecosophy.
Tis is because Naess view of self-realization
embodies a transpersonal perspective that derives
from his personal philosophical approach that
he called Ecosophy-T. Transpersonal ecosophy
also embodies experiential insight derived from
techniques of consciousness expansion that liberate
us from the human superiority complex . . . (Metzner
1999) . . . Transpersonal ecosophy represents liberation
from the paradigmatic restrictions that . . . perceive
any state of consciousness that is not within the
normal range of consciousness as abnormal (Tart
1975). (Schroll, 2011a, p. 4)
Elaborating further:
Many environmental activists have reduced
this inspiring vision of wholeness to symptoms
(deforestation, acid rain, overpopulation, etc.)
whose treatment is now the focus of ecotherapy. But
transpersonal ecosophy is more than mere therapy,
more than blindly driven social action inspired by
frustration and anger. Transpersonal ecosophy is
more than a response to the rhetoric of catastrophe,
and it seeks to ofer more than a rhetoric of shame
as a solution, nor is it simply a pedantic list of b-
attitudes, or a rhetoric of self-sacrifce [Schroll et al.,
2009, pp. 47-48, 2009]. Tis is not to suggest that
Naess deep ecology movement platform is wrong;
I am suggesting that people have gotten stuck on
this platform as a moral catechism or a diagnosis
of symptoms (Schroll: 6, 2009/2010). . . . Granted,
Naess platform is a good beginning toward framing
the problems we are seeking to consider. However,
Naess ultimate vision was about awakening self-
realization and ecosophy, which he recognized
was the same as Maslows self-actualization and
transcendence. (Schroll, 2009/2010, p. 6)
In sum, transpersonal ecosophy (which includes
ecocriticism, ecopsychology, the deep ecology movement,
the anthropology of consciousness, humanistic and
transpersonal psychology) is a growing coalition that:
promotes experiential transformation: awakening
our awareness of empathy of universal sufering that
internalizes a felt self sense of ethics. Tis code of
ethics is also guided by an intellectual understanding
of humankinds role in cosmic evolution. (Schroll,
2009/2010, p. 6)
Mark Schroll is therefore calling for the creation of
transpersonal ecosophy as special interest group, and
once established to merge this group with Division 32
(Society for Humanistic Psychology) of the American
Psychology Association.
International Journal of Transpersonal Studies 114 Drengson, Devall, & Schroll
References
Aanstoos, C. M. (2003). Te relevance of humanistic
psychology. Journal of Humanistic Psychology, 43(3),
121-132.
Bender, F. (2003). Te culture of extinction. Amherst,
NY: Humanity Books.
Bresnahan, C. (2007). John Muir in Canada.
(Unpublished doctoral dissertation, University of
Alberta at Edmonton.)
Caley, M. (2011). Commentaries on Drengsons shifting
paradigms. Anthropology of Consciousness, 22(1), 33-
35.
Carson, R. (1962). Silent spring. New York, NY:
Houghton Mifin.
Chernushenko, D. (2008, July 28). A model for real
community energy self-sufciency. Times Colonist,
op ed section. (See his project at www.livinglightly.
ca/flm)
Devall, B. (2002). Te deep, long range ecology
movement: 1960-2000. Ethics and the Environment,
6(1), 18-41.
Devall, B. (2006). Living in mixed communities of
humans, condors, mountain lions, bears, and
wildfres. Te Trumpeter: Journal of Ecosophy, 22(1),
10-28. Retrieved November 22, 2008, at http://
trumpeter.athabascau.ca/index.php/trumpet/
article/view/30/24.
Devall, B. & Sessions, G. (1985). Deep ecology: Living
as if nature mattered. Salt Lake City, UT: Peregrine
Smith.
Drengson, A. (1980). Shifting paradigms: From
technocrat to planetary person. Environmental
Ethics, 3, 221-240. (Revised version published in
Drengson & Inoue, 1995; 2010 revision of this
paper now available from the author)
Drengson, A. (2005). The life and work of Arne Naess:
An appreciative overview. The Trumpeter: Journal
of Ecosophy, 21(1), 5-60. (first in a series of five
issues devoted to Naess and his work, available
free online in the archives at http://trumpeter.
athabascau.ca)
Drengson, A. (2010). Wild way home: Spiritual life in
the 3
rd
millennium. Victoria, BC, Canada: LightStar
Publishing Co.
Drengson, A. (2011). Shifting paradigms: From
technocrat to planetary person. Anthropology of
Consciousness, 22(1), 9-32.
Drengson, A., & Devall, B. (2010). Te deep ecology
movement: Origins, development & future
prospects. Te Trumpeter, 26(2), 48-69.
Drengson, A. & Inoue, Y. (Eds). (1995). Te deep ecology
movement: An introductory anthology. Berkeley, CA:
North Atlantic Books. (Published in Japanese, 2002)
Fox, W. (1990). Toward a transpersonal ecology: Developing
new foundations for environmentalism. Boston, MA:
Shambhala.
Fox, K. (2011). Commentaries on Drengsons shifting
paradigms. Anthropology of Consciousness, 22(1), 37-38.
Friedman, H. (1983). Te Self-Expansiveness Level
Form: A conceptualization and measurement of a
transpersonal construct. Journal of Transpersonal
Psychology, 15(1), 37-50.
Hoot, R. E. & Friedman, H. (2010). Sense of
interconnectedness and pro-environmental behavior.
International Journal of Transpersonal Studies, 30(1-
2), 89-100 (this volume).
Intergovernmental Panel on Climate Change. (2007).
Climate Change 2007: Synthesis Report. Retrieved
November 22, 2008, from http://www.ipcc.ch/pdf/
assessment-report/ar4/syr/ar4_syr.pdf
Jackson, W. (1992). Communities: In nature and at
home. ReVision, 15(2), 91-96.
Jackson, W. (2009). Afterword: Where are we going?
In A. Drengson & D. Taylor (Eds.), Wild foresting:
Practising natures wisdom (pp. 105-119). Gabriola
Island, BC, Canada: New Society Publishers.
Kuhn, J. L. (2001). Toward an ecological humanistic
psychology. Journal of Humanistic Psychology, 41(2),
9-24.
MacDowell, K. (2011). Commentaries on Drengsons
shifting paradigms. Anthropology of Consciousness,
22(1), 35-37.
Mander, J. (Ed.) (2007). Manifesto on global economic
transitions. San Francisco: International Forum on
Globalization. Retrieved November 22, 2008, from
http://www.ifg.org/pdf/manifesto.pdf
Mander, J., & Goldsmith, E. (1996). Te case against
the global economy: And a turn toward the local. San
Francisco, CA: Sierra Club Books.
McDonough, W. & Braungart, M. (2002). Cradle to
cradle: Remaking the way we make things. New York,
NY: North Point Press.
McKibben, B. (2008). Deep economy: Te wealth of
communities and the durable future. New York, NY:
Holt Paperbacks.
International Journal of Transpersonal Studies 115 Te Deep Ecology Movement
McLaughlin, A. (1993). Regarding nature: Industrialism
and deep ecology. Albany, NY: State University of
New York Press.
Meeker, J. W. (1972). Te comedy of survival: Studies in
literary ecology. New York, NY: Charles Scribners
Sons.
Meeker, J. W. (1995). Comedy and a play ethic. ReVision,
17 (4), 21-24.
Meeker, J. W. (1997). Te comedy of survival: Literary
ecology and a play ethic (3
rd
ed.). Tucson, AZ:
University of Arizona Press.
Metzner, R. (1992). Statement of purpose. Green Earth
Foundation Catalog. El Verano, CA: Green Earth
Foundation.
Metzner, R. (1997). Te unfolding self: Varieties of
transformative experience. Novato, CA: Origin Press.
Metzner, R. (1999). Green psychology: Transforming
our relationship to the earth. Rochester, VT: Inner
Traditions Press.
Naess, A. (1973). Te shallow and the deep, long-range
ecology movement: A summary. Inquiry, 16, 95-
100.
Naess, A. (1986). Te deep ecology movement.
Philosophical Inquiry, 8, 10-13.
Naess, A. (1987). Self-realization: An ecological approach
to being in the world. Te Trumpeter: Journal of
Ecosophy, 4(3), 35-42. Retrieved from <http://
trumpeter.athabascau.ca/index.php/trumpet/article/
view/623/992> (Reprinted in Naess 2008c)
Naess, A. (1990). Ecology, community & lifestyle. London,
UK: Cambridge.
Naess, A. (1992). Te encouraging richness and diversity
of ultimate premises in environmental philosophy.
Te Trumpeter: Journal of Ecosophy, 9(2), 53-60.
(Reprinted in Naess, 2005, Vol. 10)
Naess, A. with Haukeland, P. (2002). Lifes philosophy:
Reason and feeling in a deeper world. Athens, GA:
University of Georgia Press.
Naess, A. (2005). Selected works of Arne Naess (SWAN;
H. Glasser & A. Drengson, Eds.; Vols. 1-10).
Dordrecht, Netherlands: Springer.
Naess, A. (2008a). Refections on total views. In A.
Drengson & B. Devall (Eds.), Te ecology of wisdom
(pp. 145-159), Emeryville, CA: Counterpoint Press.
Naess, A. (2008b). Te basics of the deep ecology
movement. In A. Drengson & B. Devall (Eds.), Te
ecology of wisdom (pp. 105-119), Emeryville, CA:
Counterpoint Press.
Naess, A. (2008c). Te ecology of wisdom: Writings by
Arne Naess. (Alan Drengson & Bill Devall, Eds.).
Emeryville, CA: Counterpoint Press.
Naess, A. (2008d). Te shallow and the deep ecology
movement. In P. Anker, Deep ecology in Bucharest.
Te Trumpeter: Journal of Ecosophy, 24(1), 56-67.
Naess, A. (2008e). Te three great movements. In A.
Drengson & B. Devall (Eds.), Te ecology of wisdom
(pp. 99-104), Emeryville, CA: Counterpoint
Press.
Roberts, D. (2011). Edgar D. Mitchells noetic vision:
Te greening of cosmos and consciousness. Rhine
Online: Psi-News Magazine, 3(1), 6. Retrieved from
http://www.rhine.org
Roszak, T. (1992). Te voice of the earth. New York, NY:
Simon & Schuster.
Schroll, M. A. (2004, June 15). Animism, shamanism,
and ethnobotony: Ecopsychologys link with the
transpersonal. (Two-hour forum organized and
moderated by Schroll that included John E. Mack,
Charles T. Tart, and Peter Russell; CD/DVD copies
at <http://www.conferencerecording.com> (800)
647-1110; A portion of this forum has been printed
in Schroll, 2010a)
Schroll, M. A. (2007). Wrestling with Arne Naess and
the origins of ecopsychology. Te Trumpeter: Journal
of Ecosophy, 23(1), 28-57. Retrieved from <http://
trumpeter.athabascau.ca/index.php/trumpet/
article/view/940/1353>
Schroll, M. A. (2008/2009). Ecopsychologys roots in
humanistic and transpersonal psychology. Association
for Humanistic Psychology-Perspective, Dec/Jan, 16-
17. Retrieved from <http://www.ahpweb.org/pub/
perspective/dec2008/perspec_dec.pdf>
Schroll, M. A. (Organizer/Chair). (2009, April 4). Te
History and Future of Ecopsychology (3-hour
symposium that included presentations by Stanley
Krippner, Alan Drengson, Nora Bateson, Robert
Greenway, Daniela Mafei, and Schroll). Annual
Conference for the Society for the Anthropology
of Consciousness, McMenamins Edgefeld Resort,
Portland, Oregon.
Schroll, M. A. (2009/2010). Merging transpersonal
ecosophy with Division 32 (Society for Humanistic
Psychology of the American Psychological
Association). Association for Humanistic Psychology-
Perspective, Dec/Jan. Retrieved from <http://www.
ahpweb.org>
International Journal of Transpersonal Studies 116 Drengson, Devall, & Schroll
Schroll, M. A. (2010a). Toward a new kind of science and
its methods of inquiry. Anthropology of Consciousness,
21(1), 1-29.
Schroll, M. A. (2010b). Refections on Naess humor
and ecosophy from two meetings. Te Trumpeter:
Journal of Ecosophy, 26(2), 45-47. Retrieved from
<http://trumpeter.athabascau.ca>
Schroll, M. A. (2011a). Editors introduction: From
primordial anthropology to a transpersonal ecosophy.
Anthropology of Consciousness, 22(1), 4-8.
Schroll, M. A. (2011b). Editorial introduction: Sacred
sites, consciousness, and the eco-crisis. Rhine
Online: Psi-News Magazine, 3(1), 1-4. Retrieved
from <http://www.rhine.org>
Schroll, M. A., Krippner, S., Vich, M. A., Fadiman, J.
& Mojeiko, V. (2009). Refections on transpersonal
psychologys 40
th
anniversary, ecopsychology, trans-
personal science, and psychedelics: A conversation
forum. International Journal of Transpersonal Studies,
28, 39-52.
Schroll, M. A. & Walker, H. (2011). Diagnosing the
human superiority complex: Providing evidence the
eco-crisis is born of conscious agency. Anthropology
of Consciousness, 22(1), 39-48.
Schroll, M. A. & Greenwood, S. (2011). Worldviews in
collision/worldviews in metamorphosis: Toward a
multistate paradigm. Anthropology of Consciousness,
22(1), 49-60.
Sessions, G. (Ed.). (1995). Deep ecology for the 21st century.
Boston, MA: Shambhala.
Swan, J. A. (1988). Sacred places in nature and
transpersonal experiences. ReVision, 10(3), 21-26.
Swan, J. A. (1990). Sacred places: How the living earth
seeks our friendship. Santa Fe, NM: Bear.
Swan, J. A. (2010). Transpersonal psychology and the
ecological conscience. Journal of Transpersonal
Psychology, 42(1), 2-25.
Tallmadge, J. (1981). Saying you to the land.
Environmental Ethics, 3, 351-363.
Tallmadge, J. (1987). Anatomy of a classic. In. J. B.
Callicott (Ed.), Companion to a Sand County
almanac (pp. 110-127). Madison, WI: University of
Wisconsin Press.
Tallmadge, J. (1999). Engaging the homeplace: Tallmadge
searches for nature and fnds it in unlikely places.
Te Network, 15(2), 15-17.
Tart, C. T. (1975). States of consciousness. New York, NY:
Dutton.
Toreau, H. D. (1862). Walking. Atlantic Monthly,
9(56), 657-674.
Weston, A. (2012). Mobilizing green imagination: An
exuberant manifesto. Gabriola Island, BC, Canada:
New Society.
Zimmerman, M. E. (2010). Refections on the need
for a more complete history of the deep ecology
movement and related disciplines. International
Journal of Transpersonal Studies, 30(1-2), 118-119
(this volume).
Notes
1. Alan Drengson: At the end of the original article I
had a brief remark saying this was the last essay Bill
and I wrote together before his death. Our aim was
not to revisit all the twists and turns of discussions of
the deep ecology movement or deep ecology, but to
focus mainly on Arnes account of it as we learned it
from him, from his writings, from working on the 10
volumes of SWAN (Naess, 2005) plus the Trumpeter
Series on his work. Tis also includes our anthology
drawn from all of these other sources, Te Ecology
of Wisdom (Naess 2008c). Neither of us felt at the
time we wrote this article that we could undertake a
larger project to discuss all of these other details and
the various mistakes in interpreting Naess work,
which we only touched on in the original Trumpeter
article (Drenson & Devall, 2010).
Te current version of the article does bring in
other important dimensions and also begins to explore
transpersonal ecosophies and this is very important.
Bill would have enjoyed reading this version.
2. Mark A. Schroll: Tis paper was fnished in late
November of 2008, as a collaboration between Alan
Drengson and Bill Devall. Since it was written both
Arne Naess and Bill Devall have died. Arne died
in January of 2009 and Bill died 6 months later in
June. I have not changed the tense or discussions
in this paper to refect their deaths. Only minor
corrections have been made since Bill died. We
discussed its details before their deaths.
In editing the paper, I added some sections, with
the agreement of the authors, which were initially
identifed as editorial changes. Since these were
substantial enough that the journal has opted to list
me as an author, I wish to identify those sections so
that the work of these pioneers stands on its own.
My additions to the paper are as follows: (1) the
International Journal of Transpersonal Studies 117 Te Deep Ecology Movement
fnal paragraph of the section entitled, Origins of the
Deep Ecology Movement, (2) the section, Toward
a Vision of Sustainable Agriculture, (3) the section,
Evolution as a Comedy of Survival: Remembering
Right Relationship with Nature, (4) the section
Te Deep Ecology Movements Relationship to
Ecopsychology, and Ecopsychologys Roots in
Humanistic and Transpersonal Psychology, and (5)
the fnal section, Toward a Transpersonal ecosophy.
3. During a conversation I had with Meeker at his
home on December 14, 1997, he acknowledged that
I had correctly articulated the central theses in his
book; adding that a new edition of Te Comedy of
Survival had been published (Meeker, 1997).
About the Authors
Alan Drengson, PhD, is Emeritus Professor of Phil-osophy
and Adjunct Professor of Environmental Studies at the
University of Victoria in British Columbia, Canada. He is
currently serving as an adjunct professor in Environmental
Studies and also Grad Studies. His books include Beyond
Environmental Crisis, Te Practice of Technology and Wild
Way Home. He published an ecotopian novel Doc Forest
and Blue Mt. Ecostery, and three poetry books called the
Sacred Journey series. He is the Associate Editor for the
10 Volume Selected Works of Arne Naess published by
Springer in 2005. He is the coeditor of fve anthologies:
Te Philosophy of Society, Te Deep Ecology Movement,
Ecoforestry: Te Art and Science of Sustainable Forest
Use, Te Ecology of Wisdom: Writings by Arne Naess, and
Wild Foresting: Practicing Natures Wisdom. He is the
founding editor of Te Trumpeter: Journal of Ecosophy and
Ecoforestry. In Winter 2008 he was a Visiting Professor
at Simon Fraser University in Canadian Studies. He has
recently fnished two book manuscripts called Caring for
Home Places and Being at Home with Ones Self. His email
is alandren@uvic.ca. For samples of his work visit: www.
ecostery.org and http://trumpeter.athabascau.ca
Bill Devall, PhD, died in June, 2010. His bio would
have said that he is Emeritus Professor of Sociology at
Humboldt State University, Arcata, California. He is the
author of numerous books on deep ecology, including
Deep Ecology: Living as if Nature Mattered and Simple
in Means, Rich in Ends: Practicing Deep Ecology. He
is also the editor-in-chief of Clearcut: Te Tragedy of
Industrial Forestry. He has written numerous articles on
the long-range, deep ecology movement and has been
a conservation activist in many wilderness issues. He
also was an assistant editor of Deep Ecology of Wisdom,
Volume X in the Selected Works of Arne Naess published
in 2005 by Springer, and coeditor of Ecology of Wisdom,
Counterpoint 2008.
Mark A. Schroll, PhD, Research Adjunct Faculty,
Institute of Transpersonl Psychology, Palo Alto,
California. He is Co-Editor-In-Chief, Restoration Earth:
An Interdisciplinary Journal for the Study of Nature and
Civilization. He is Founding Editor of Rhine Online: Psi-
News Magazine; in 2011 he Edited Rhine Online 3(1), the
special 2
nd
anniversary issue, Sacred Sites, Consciousness,
and the Eco-Crisis. He served as Guest Managing Editor
of the special Anthropology of Consciousness, 22(1), 2011
issue, From Primordial Anthropology to a Transpersonal
Ecosophy, and Anthropology of Consciousness, 16(1), 2005
issue, Primordial Visions in an Age of Technology. He
served as the 2009 Co-Chair for Bridging Nature and
Human Nature, the annual Society for the Anthropology
of Consciousness conference co-sponsored by the
Association for Transpersonal Psychology. He serves
on the Editorial Board for the Journal of Ecopsychology,
and was invited to serve as Co-Editor of the forthcoming
special issue, Te Ecosophies of Communication:
Exploring the Worldview of Gregory Bateson and
Arne Naess, with Michael Caley, Editor In Chief, Te
Trumpeter: Journal of Ecosophy (due out Fall/Winter
2012). He served as Editorial Assistant on the 1
st
issue
of Goddess Tealogy with Patricia Iolana (due out in the
Fall of 2011). He serves on the Windbridge Institute
Scientifc Advisory Board, and the Advisory Board of
Alternative Terapies in Health and Medicine. Schroll is a
transpersonal cultural theorist and conference organizer
with multi-disciplinary interests ranging from philosophy
of science to ecopsychology/transpersonal ecosophy. He
may be contacted at rockphd4@yahoo.com.
About the Journal
Te International Journal of Transpersonal Studies is a
peer-reviewed academic journal in print since 1981. It is
published by Floraglades Foundation, and serves as the
ofcial publication of the International Transpersonal
Association. Te journal is available online at www.
transpersonalstudies.org, and in print through www.
lulu.com (search for IJTS).
International Journal of Transpersonal Studies 118 Zimmerman
RESPONSE:
Refections on the Need for a More Complete History of
Te Deep Ecology Movement and Related Disciplines
Michael E. Zimmerman
University of Colorado
Boulder, CO, USA
International Journal of Transpersonal Studies, 30(1-2), 2011, pp. 118-119
A
lan Drengson and the late Bill Devall have written
an interesting article with Mark A. Schroll about
the Deep Ecology Movement. Teir article
discusses some of the movements history, but focuses
primarily on its major tenets, such as the Deep Ecology
Platform, and on how Deep Ecology meshes with other
contemporary concerns, especially social justice.
Despite these merits, the article omits a lot
of the movements history, especially its feisty anti-
anthropocentrism and its opposition to Green social justice
issues that a number of deep ecologists displayed during
at least the frst two decades of the movement. Perhaps the
key American Deep Ecologist is George Sessions, whom
I met in 1976 when I was presenting an eco-philosophy
paper at the American Philosophical Association
Meeting in Berkeley, California. We both rejoiced to
discover another philosopher with similar interests. For
more than 20 years, Sessions and I corresponded, worked
together, and spent time together on camping trips, with
the aim of articulating various aspects of Deep Ecology.
An indication of my respect for Sessions work is that
I invited him to edit the Deep Ecology section of my
anthology, Environmental Philosophy: From Animal Rights
to Radical Environmentalism. A senior editor at Prentice
Hall was puzzled by the proposal, which included a
section on Ecofeminism as well, but ultimately he agreed
to publish the anthology, with Sessions editing his section
of the frst three editions.
A tireless promoter of the Deep Ecology
Movement, Sessions was also a ferce critic of
anthropocentrism, as were Devall and I at the time.
Te idea of biocentric egalitarianism was a constructive
expression of anti-anthropocentrism, although as
Drengson and Devall point out, many Deep Ecologists
moved away from this perspective, with the possible
exception of Sessions and some others.
In August 1981, Sessions, Devall, Steve Meyers,
and I accepted the invitation of the late Deep Ecologist
Dolores LaChapelle to take part in a Heidegger in
the Mountains symposium at her home in Silverton,
Colorado. Tis symposium revealed tensions at play
between my Heideggerian form of anti-anthropocentrism
and the anti-anthropocentrism favored by Sessions and
Devall. Eventually, my concerns about the philosophical
dimension of Heideggers involvement with National
Socialism led me to urge Deep Ecologists to explore
whether their frequent expressions of anti-modernism
could lead to support for a version of eco-fascism. I
concluded that Heidegger should not be promoted as
a forerunner of Deep Ecology. Tis fact may help to
explain why Sessions chose not to include any of my
publications on Deep Ecology in his anthology, Deep
Ecology for the 21
st
Century.
Despite the importance of Sessions views and
contributions to the Deep Ecology movement, the article
under consideration makes scant reference to him, a fact that
may stem in part from the falling out that occurred between
Devall and Sessions many years ago. Another reason for
downplaying Sessions contributions is that doing so would
have made the historical overview of Deep Ecology much
less politically correct. In efect, the history ofered here
bowdlerizes the Deep Ecology Movement, perhaps to make it
appear more acceptable to other environmental movements,
including Ecofeminism and the Green Movement. In fact,
however, several leading Deep Ecologists were at odds
with these movements. Although in the mid-1980s I wrote
articles trying to discover common ground between Deep
Ecology and Ecofeminism, many ecofeminists regarded
Deep Ecology as hopelessly androcentric and incapable of
understanding how misogyny has contributed to ecological
problems. Sessions and Devall were not exactly light on
their feet in regard to this confict.
International Journal of Transpersonal Studies 119 Response to Drengson, Devall, & Schroll
Something similar is true as well in regard to the
Deep Ecology-social justice relationship. Although the
current article depicts this relationship as healthy, almost
to the point that Deep Ecology is depicted as equivalent
to the social justice movement(s), Deep Ecologists such
as Sessions, Devall, and Arne Naess insisted for many
years that Deep Ecology was primarily concerned not
with social justice, but rather with wilderness protection.
Tis stance helps to explain why so many Earth First!ers
adopted some version of Deep Ecology.
About twenty years ago, I was invited to be a
panelist at the Human in Nature conference at what
is now Naropa University in Boulder, Colorado. Alan
Drengson and Bill Devall were panelists as well. I
distinctly recall Bill Devall taking a position about social
justice issues and Deep Ecology that dismayed many
people in the room, a position that seemed incapable of
being reconciled with his background as a sociologist.
People change, fortunately, and Devallas evidenced
by the present articleevolved to hold a much more
constructive view of the Deep Ecology-social justice
relationship. Te complete history of the Deep Ecology
Movement remains to be written.
International Journal of Transpersonal Studies 120 Schroll, Rowan, & Robinson
Clearing Up Rollo Mays Views of Transpersonal Psychology
and Acknowledging May as an Early Supporter of Ecopsychology
Tis paper explores Rollo Mays 1992 reassessment of transpersonal psychology, in which he reverses
his 1986 and 1989 arguments against transpersonal psychology. Equally relevant, this paper shows
that May was actually interested in supporting what is now called ecopsychology. Schroll (following
Alan Drengson and Arne Naess) now refers to ecopsychology as transpersonal ecosophy. Tis paper
ofers a thorough examination of several key concerns that May had regarding his reservations
toward accepting transpersonal psychologys legitimacy, and includes Mays vigorous discussion with
Ken Wilber. Wilbers discussion with Kirk Schneiders 1987 and 1989 critique of transpersonal
psychology is also examined. Likewise Albert Ellis 1986 and 1989 rejection and misunderstanding
of transpersonal psychology is discussed.
Keywords: ecopsychology, transpersonal ecosophy, Ken Wilber, humanistic psychology.
International Journal of Transpersonal Studies, 30(1), 2011, pp. 120-136
M
any have been confused as to why Rollo May
rejected transpersonal psychology, a question
that is addressed and answered in this
paper. In early March 2010, Oliver Robinson initiated
a conversation asking (1) what is spirituality on the
Facebook group Cosmos and Consciousness. It was
agreed that spirituality does represent a more general and
less ideologically focused inquiry into religious concerns.
It was for this reason John Rowan said that references
to spirituality are often so general as to be confusing
as to what is actually meant by it. (2) Tis led Rowan
to suggest that references to transpersonal psychology
are more precise. Agreeing with Rowan, I added some
additional background information on transpersonal
psychology and related felds of inquiry. (3) Tis inquiry
led Rowan to bring up Mays misunderstanding and
rejection of transpersonal psychology, adding that toward
the end of his life, May had reversed his position on
transpersonal psychology to one of acceptance. Tis in
itself is very encouraging. (4) Amidst this inquiry, Albert
Ellis rejection and misunderstanding of transpersonal
psychology is also discussed. (5) Finally, equally
encouraging and relevant to this issues Special Topics
theme, this paper will show that May was a supporter of
what is here called transpersonal ecosophy.
What is Spirituality?
In a recent article by Aryeh Lazar (2009), he asked
what is spirituality? He concluded that there is little
agreement in the literature as to what spirituality actually
is. However, almost all researchers appear to agree that
spirituality is a multi-dimensional construct (p. 4).
Mark A. Schroll: Before we begin our inquiry into the
question, what is spirituality, let me hark back to the
Editors Introduction to this section, in which I expressed
support for the work of:
Kaisa Puhakkas antidote to the postmodern malaise
of experiential deconstruction (Puhakka, 2008,
p. 12), and Jorge N. Ferrers participatory turn
toward coevolutionary perspectives that embody
pluralistic approaches to spirituality (Ferrer, 2009,
p. 142) to help assist in recognizing the web of life
as primary (Puhakka, 2008, p. 16). Puhakka and
Ferrers papers do not explore the concept of ecosophies
of communication and ecology of mind based on the
legacy of Arne Naess and Gregory Bateson (Bateson,
2010; Drengson, Devall & Schroll, 2011); Bateson
and Naess were both addressing these concerns.
Ecosophies (the wisdom of place and the persons
unique relationship to it) and ecology of mind (modes
Mark A Schroll
Co-Editor, Restoration Earth
New York, NY, USA
John Rowan
Independent Consultant
London, UK
Oliver Robinson
University of Greenwich
London, UK
with comments by Angela Voss and Brad Adams
International Journal of Transpersonal Studies 121 Rollo Mays Views on Transpersonal & Ecosophy
of knowing the co-evolutionary experience of Being).
(Schroll & Hartelius, 2011, p. 85 [this volume]).
Transpersonal theory owes a great debt to Ferrers
clarifcation of the limitations inherent within a diverse
family of interpretive models associated with the
perennial philosophy (models that agree a single universal
truth exists at the heart of the mystical teachings of
the world[s] religious traditions for all cultures and all
religions). Ferrer juxtaposed this view and the postmodern
critique of contextualism, which leads to his conclusion
that both are fawed, whereas perennialism leans back
to Cartesianism, contextualism subscribes to Neo-
Kantian epistemological assumptions about the nature of
knowledge and reality (Ferrer, 2000, p. 23). Following
Tarnas, Ferrer agreed their mutual faw is dualism,
and echoed the assessment: Tus the cosmological
estrangement of modern consciousness initiated by
Copernicus and the ontological estrangement initiated
by Descartes were completed by the epistemological
estrangement initiated by Kant: a threefold mutually
enforced prison of modern alienation (Tarnas, 1991, p.
419, as quoted in Ferrer, 2000, p. 24).
Ferrers (2000, 2009) search to move beyond
both of these viewpoints led to his participatory turn
and his embrace of co-evolutionary perspectives. Others
support this participatory turn, such as Jeremy D. Yunt
(2001), who has argued that conscious participation in
relations with others and the world predominates over
detachment and calculationprimarily characteristics
of technical reasoning. By stressing the inextricable and
potentially empathetic link between psyche and nature,
ecopsychology makes development of this participatory
reason its primary goal (p. 109). I, too, have supported
this coevolutionary participatory turn (Schroll, 1997),
and the need to apply this perspective to methodological
inquiry (Schroll, 2010a). I will say more about this
methodological inquiry in a moment.
Oliver Robinson: A common conversation in the
Scientifc and Medical Network is, What do we actually
mean by the term spirituality? It is certainly a slippery
concept. Here is a short passage from a chapter of mine
that gives one angle on the issue:
Te secular worldview is being challenged by a
renewed engagement with the notion of spirituality,
beyond the traditional confnes of religion and
theology. Tis new spirituality is evidenced in the
diverse literature and organizations that consider
ways of reintroducing spiritual practice into life in a
manner that complements rational endeavor rather
than compromising it, and that is not confned to
a particular religion or book. Te mystical impulse
has survived through modernity in many guises,
but it has been inevitably squeezed towards the
periphery as rationality has attempted to clear the
world of unquantifable or subjective concerns,
while giving the object ontological dominance.
Modern science posits observable objects and their
quantifable properties as ultimately real, and the
world is viewed through the prism of science as a
collection of objects governed by laws. However,
despite the best eforts of scientists to remove the
subject from the world, even going so far as to make
the word I taboo in scientifc articles, it just will
not go away. I and the you remain central to
our vocabulary and our interactions despite the
best attempts of materialist philosophers to reduce
the world to a collection of its. Te I cannot be
observed, for it is always the observerit is therefore
outside of the province of science, which deals only
with observable phenomena.
Tis simple fact has been highlighted by many
thinkers including Kant (who referred to the I as
the transcendental ego), William James (1890/1950;
who referred to the I as the self-as-subject) and
contemporary thinkers such as Peter Russell (2005)
and Ken Wilber (2006). Here we fnd ourselves in the
territory of spirituality, for the subject can be explored
through contemplative or refective practice. Te
subject is spirit. In the process of acknowledging ones
nature as irreducible subject, a person moves beyond
a purely material conception of themselves and the
world, not through faith, myth, or superstition, but
through a realization of their inherent nature. From
the exploration of the subject, questions emerge such
as: Are subject and object necessarily inseparably and
permanently linked? Could the universe itself be
both subject and object? Am I just my body? Could
I have a relationship with the universe, or with
nature, in the way I have a relationship with human
subjects? Such a bottom up approach to spirituality,
starting with an exploration of self and other, is not
an alternative to grand theological or cosmological
conceptions of Spirit, but is a complementary process
that is available to all and highly congruent with the
inquiring modern mindset (Robinson, 2010).
International Journal of Transpersonal Studies 122 Schroll, Rowan, & Robinson
Schroll: I found the way you wrestled with EuroAmerican
sciences eforts to reconcile subjectivity, objectivity, and
how this concern relates to the larger issue of spirituality,
cosmos, and consciousness has much in common with
my own inquiry. You mentioned several people that have
addressed these concerns, one of which was Peter Russell.
I lectured with Russell in 2004 at the International
Transpersonal Association conference; my discussion
with Russell on the issue of science and spirituality is
included in my paper Toward a New Kind of Science
and its Methods of Inquiry (Schroll, 2010a). In response
to my views on methodology, Peter N. Jones compared it
to the jazz style of Miles Davis:
Schroll argues that our present methods fail to
provide the means to fully comprehend aspects of
consciousness, simply because we are always trapped
within our own metanarrative. His suggestion is that
we fnd ethnographic methods that include within
their approaches an understanding of methods and
techniques that allow us to experientially encounter
them. Our becoming transformed and then
recollecting our ethnobiographical experiences is the
means, he argues, toward a new kind of anthropology.
In this sense, Schroll is arguing for the same thing
that Miles Davis played so wellwe must not only
study the physical characteristics of space but also
the nonphysical characteristics. We must not only
play the notes, or experientially encounter aspects of
space, but we must also play the space around the
notes, allowing ourselves to become transformed by
the physical and nonphysical characteristics of space
(Jones, 2010, pp. 43-44).
Hillary S. Webb (Managing Editor of Anthropology of
Consciousness) has included additional commentary on
this paper and subtitled these comments, Te Future of a
Discipline: Considering the Ontological/Methodological
Future of the Anthropology of Consciousness, Part 1. I
specifcally discuss my views on science and religion on
pp. 4-7. Tis paper, and my paper Te Physics of Psi:
An Interview with Stanley Krippner (Schroll, 2010b),
provide a platform with which to fnally go forward with
my most extensive research area from my dissertation:
the legacy of David Bohm and its relationship to
transpersonal psychology. My continuing goal is to
ofer a theory of psi, cosmos, and consciousness that is
consistent with Bohms transpersonal physics, which
may take a few more years to complete.
John Rowan: Perhaps the most productive way to look
at spirituality is to divide it into levels. At one level
spirituality is superstitious, observing rituals to keep away
evil spirits. At another level spirituality is something to be
regulated by experts and ofcials, not to be approached
individually, but possibly inspiring and useful. At another
level spirituality is what is central to me: I am skeptical
of ofcial defnitions and feel rather alone with my real
self. At another level I am a spiritual being, I am a soul,
I can be inspired by deities, angels, nature spirits, I can
see the divine everywhere. At another level I have seen
through all illusions and question the value of names like
spirituality. None of these levels is THE TRUTH.
Schroll: Finding a truth or fnal stage of
enlightenment is one of the points that you sought
to clarify in your paper Maslow Amended (Rowan,
1998). Too often, as you suggest (and as I have come
to agree), Maslows hierarchy of needs views personality
development leading toward transcendence as having an
end pointhence your suggestion to do away with the
triangle (let us save the discussion of Wilber and his all
quadrants, all levels, all lines, all states, and all types
AQAL model for a future discussion). In your paper
Maslow Amended, you suggested substituting a ladder
for the triangle. It was 1998 when you wrote this so maybe
you have improved on this idea, and I would like to hear
what your latest thoughts are. Regarding the ladder
alternative, in his book From Science to an Adequate
Mythology (Sharpe, 1984), (the late) Kevin J. Sharpe
proposed a ladder model of cosmos and consciousness
in chapter fve (Sharpe was one of my former professors).
I rejected this ladder model in my early correspondence
and conversations with Sharpe. I ended up leaving
these conversations out of my dissertation because I
never fnished working out a complete ontology and
epistemology of the transpersonal. I am continuing to
work out these ideas.
One alternative I have considered is to view
personality/cosmos and consciousness as having no
absolute end-point, represented visually as a double helix,
Mobius band, light cone, infnity symbol, two inverted
triangles, etc. But the map is not the territory as you
know, which is why Rowan divides spirituality into two
levels. To some extent Rowans division reminded me of
what Maslow (1971) spoke of in Te Farther Reaches of
Human Nature as organized religion on the one hand and
the mystical/individual experience on the other hand (see
pp. 343-344). Like Rowan, I see organized religion as
International Journal of Transpersonal Studies 123 Rollo Mays Views on Transpersonal & Ecosophy
ritualistic symbolism without somatic understanding
that operates at the physical or behavioral level of
belief systems, which often excludes an experiential
aspect where the person can ground theory in somatic
transcendental awareness.
Still (as Rowans comments elude) there continues
to be the question does the mystical experience allow us
to cut through illusion (maya) and bear witness to the Tao
or truth in itself? No; or to clarify, I do not view mystical
experience as a singular experience of visionary insight.
Tis is not because I fail to believe in transcendence or
transpersonal domains of awareness. Instead personality
development, cosmos, and consciousness are evolving
infnitely, and at the personal level we all need each
other to continue on our path. By this I mean a collective
process of shared visionary experience whereby multiple
stories are woven together in order to tell the story of the
universe (Schroll & Greenwood, 2011). Transcendence
then is not a fnal state or location or quantitative neural-
chemical analog, it is the personal and collective journey
that all of us are on. Tank you for helping me remember
this John.
Rowan: I still think the ladder is a useful model, and
there is a nice version of it in Figure 2.4 and 2.5 in
Wilbers Integral Spirituality (Wilber 2006). I also go
along with Wilber in saying that the Nondual is not an
item on this model, but rather can be represented by the
paper on which it is printed.
1
Schroll: Te ladder is a useful model, and does (as you
have pointed out in Maslow Amended) move us away
from viewing transcendence as an end point. I will
take a look at Wilbers Integral Spirituality fgures 2.4
and 2.5 again, and get back to you on this. Regarding
nondual as not an item on the model but the paper on
which it is printed seems in a way to be suggesting, as I
have also said, transcendence/nondual is not a place
or location; it is life itself or our journey through life
(Schroll, 2009a). Rowan and I agree on this. (I ofer a
general discussion of this elsewhere, in Schroll, 2010a,
which is primarily a philosophical view of methodology.
More could be added to this view of methodology; for
example, I did not specifcally discuss Clark Moustakes
heuristic inquiry or other specifc qualitative or
phenomenological approaches. I did briefy touch on
personality development, cultural development, cosmos,
and consciousness.)
Robinson: For me, to justify using a term and a concept
like spirituality, one has to make sure that it is not:
(1) Redundant by being so difuse as to be
essentially meaningless, and
( 2) Redundant by having no unique domain of
reference.
Countering the frst problem requires fnding a
common denominator or core that runs through
all the manifestations of the idea, or to reject some
manifestations and fnd a common denominator in
those that are considered valid. If there is a core to the
concept, then we can be sure it is not a disjunctive
category (i.e., a catch-all). Te second issue requires
an assurance that spirituality has its own turf beyond
empirical science, rational philosophy and religion. All
claim access to Truth, after all. Te search for Truth is a
crowded marketplace these days!
Schroll: Tis is a good point you raise Oliver, that so far
in this conversation we have 1) not clearly defned the
domain of spirituality/transcendence, nor 2) have we
yet given a clear operational defnition of spirituality or
transcendence. Rowan rightly suggested that in talking
about spirituality we need to defne levels, or stages, or
states. Tis assists in our diferentiation between mere
belief systems that operate as a social fact. People
can believe in things that are not real (like the Easter
Bunny) which are useful in creating folk beliefs that can
become part of a larger explanatory system. It may seem
harmless for us to indulge ourselves in folk beliefs as part
of holiday celebrations, yet this is why Maslow held (and
I think this was also Rowans point) that organized/
legalistic religion has the same tendency to create rituals
that operate as social facts.
One example is baptism, which can amount to
nothing more than slight immersion in water or a mere
sprinkling of water on our head, which has now become
a ritual that symbolically represents transcendence or
transpersonal awareness, whereas holding someone
underwater until they are very close to death represents a
thanto-mimetic method potentially capable of inducing
a mystical, or transpersonal state of consciousness. But the
technique is difcult because the person could potentially
drown (Pelletier, 1978). Here even before we have an
operational defnition of spirituality or transcendence is
the need to clearly diferentiate organized religion from
mystical traditions that have specifc methods or techniques
for inducing transpersonal states of consciousness. Te
Suf story, Te Man Who Walked on Water ofers one
way of making this distinction (Shah, 1967).
International Journal of Transpersonal Studies 124 Schroll, Rowan, & Robinson
Demarcating organized religion from the
core religious experience (or transpersonal states
of consciousness vs. the more general reference to
spirituality) became an exercise in proving its cross-
cultural or perennial philosophical signifcance. I sought
to clarify this point in a conversation on September 29,
1999 in Lincoln, Nebraska with Anizah A. Bakar, a
friend visiting from Kuala Lumpur, Malaysia. I realized
that besides my discussion of Maslows (1971) distinction
between legalistic and core religion, and my previous
comments on the discussion What is Spirituality, an
additional means of getting this idea across to people was
needed. Refecting on this problem reminded me of the
Suf story:
Te Man Who Walked on Water
A conventionally-minded dervish, from an austerely
pious school, was walking one day along a riverbank.
He was absorbed in concentration upon moralistic
and scholastic problems, for this was the form which
Suf teaching had taken in the community, which
he belonged. He equated emotional religion with the
search for ultimate truth. Suddenly his thoughts were
interrupted by a loud shout: someone was repeating
the dervish call. Tere is no point in that, he said
to himself, because the man is mispronouncing the
syllables. Instead of intoning Ya Hu, he is saying U
Ya Hu.
Ten he realized that he had a duty, as a more
careful student, to correct this unfortunate person,
who might have had no opportunity of being rightly
guided, and was therefore probably only doing his best
to attune himself with the idea behind the sounds.
So he hired a boat and made his way to the island in
midstream from which the sound appeared to come.
Sitting in a reed hut he found a man, dressed in a
dervish robe, moving in time to his own repetition
of the initiatory phrase. My friend, said the frst
dervish, you are mispronouncing the phrase. It is
incumbent upon me to tell you this, because there is
merit for him who gives and him who takes advice.
Tis is the way in which you speak it. And he told
him. Tank you, said the other dervish humbly.
Te frst dervish entered his boat again, full of
satisfaction at having done a good deed. After all,
it was said that a man who could repeat the sacred
formula correctly could even walk upon the waves:
something that he had never seen, but always
hopedfor some reasonto be able to achieve.
Now he could hear nothing from the reed hut, but
he was sure that his lesson had been well taken.
Ten he heard a faltering U Ya as the second dervish
started to repeat the phrase in his old way.
While the frst dervish was thinking about
this, refecting upon the perversity of humanity and
its persistence in error, he suddenly saw a strange
sight. From the island the other dervish was coming
toward him, walking on the surface of the water . . . .
Amazed, he stopped rowing. Te second dervish
walked up to him and said: Brother, I am sorry to
trouble you, but I have come out to ask you again the
standard method of making the repetition you were
telling me, because I fnd it difcult to remember it
(Shah, 1967, pp. 84-85).
Telling Bakar this story provided her with the
means to understand the point being made in this essay
regarding the core religious experience and organized
religion. On the one hand, the humble dervish sitting
in the reed hut represents someone whose purity of
intention has allowed his consciousness to resonate
with the source of religion or [David Bohms] holofux,
giving him the ability to walk on water. On the
other hand, the conventionally minded dervish
knows the proper pronunciation of the chant, yet his
trappings of legalistic and/or organizational religious
methodology are nothing more than ritualistic
symbolism without somatic understanding.
Demonstrating and understanding this demarcation
between a [soma-signifcant] tradition of mystical
experience and ritualistic symbolism without somatic
understanding is the key to understanding the
transpersonal perspectiveour ability to resonate
with holofux[the fundamental unifying principle,
or] the source of religion. (Schroll, 2005, p. 65)
I hope this helps us to clarify our conversation and
speaks to both Ferrers embrace of the participatory
turn, avoiding dualism, while preserving a fundamental
unifying principle that I (following Bohm) refer to as the
holofux. Still the question remains what is our operational
defnition of spirituality or transcendence, and what
is its corresponding domain? Tis is the real question
when we are talking about cosmos and consciousness.
Rowan: It is because of the various meanings and uses
of the term spirituality that I prefer to use the term
transpersonal.
International Journal of Transpersonal Studies 125 Rollo Mays Views on Transpersonal & Ecosophy
Schroll: Yes John, I too prefer using the term
transpersonal instead of the term spirituality. One of the
best examples I can give of how (even at its best) the word
spirituality remains unclear is the 1988 paper, Toward a
Humanistic-Phenomenological Spirituality: Defnition,
Description, and Measurement, by David N. Elkins, L.
James Hedstrom, Lori L. Hughes, J. Andrew Leaf, and
Cheryl Saunders. Tey defned it this way:
Spirituality, which comes from the Latin, spiritus,
meaning breath of life, is a way of being and
experiencing that comes about through awareness of
a transcendent dimension and that is characterized
by certain identifable values in regard to self, others,
nature, life, and whatever one considers to be the
Ultimate. (p. 10)
In this defnition of spirituality the question
that Robinson raised about having an operational
defnition is somewhat satisfed. Still, the bigger question
regarding its corresponding domain is still ambiguous.
Vague references to the transcendent dimension do
not tell us much, nor does a reference to whatever one
considers to be the Ultimate. Raising this concern prior
to reading Lazar (2009), I was therefore surprised when I
discovered it was the Elkins et al. defnition of spirituality
that contributed to Lazars operational defnition for his
investigation of spirituality and measures of psychological
functioning among Israeli Jews (Lazar, 2009). I am not
criticizing the fndings of Lazars inquiry, yet based
on his operational defnition this was a study of belief
systems (or what I might suggest could be referred to as
a cultural placebo), and not an inquiry of transpersonal
experience.
Tis is why I agree with Rowans preference for
using the term transpersonal which has a variety of
definitions. Transpersonal psychology recognizes
that humanity has both drives toward sex and
aggression and drives toward wholeness, toward
connecting with and experiencing the divine (R.
Hutchins, as quoted in Lajoie & Shapiro, 1992, p. 87,
emphasis supplied). I like this definition of the person
because it suggests that personality development has
a dynamic quality, instead of placing an emphasis
on the object permanence of any particular state of
consciousness we might experience, demonstrate,
or actualize within our self-awareness. The
transpersonal is equally present in states of ecstasy,
sensuality, and somatic experiences that are capable
of just shaking you to your roots and really waking
you up: life encounters that make you come alive
and experience the kinesthetic, the tactile, and the
erotic. Each of these human drives (and their various
nuances) is equally important toward the creation and
maintenance of a healthy personality. Nevertheless,
no definition of transpersonal psychology should
be viewed as a description of some finished or final
product of enlightenment. Rather, transpersonal
psychologys emphasis is on the continuous process of
transcendence and transformation within the realms
of the personal, the planetary, and the cosmological.
Here we are on the verge of having an operational
defnition of transpersonal psychology. Te question that
continues to remain is what or where ontologically is the
source of the transpersonal located? Tis is a question that
transpersonal psychology continues to be vague about, in
spite of the work of people such as Stanislav Grof (1998,
2000). Tis vagueness regarding the ontological domain
of the transpersonal is, I believe, because the full meaning
and understanding of the philosophical legacy of Bohm and
its implications for transpersonal psychology continues to
remain an unfnished conversation.
Rowan: Te main advantage of using the term
transpersonal is that it places the feld. It places it as
following after the prepersonal and the personal in the
process of psychospiritual development. Terefore it is
clearly not to be confused with the prepersonal and the
personal. Not so with spirituality, which roams all over
the place.
Schroll: Exactly, John; hopefully our conversation thus
far has helped people to see that the term spirituality does
roam all over the place, and that the term transpersonal
clarifes this frequently ambiguous discussion. Moreover,
this distinction and discussion regarding spirituality and
the term transpersonal provides a reply to the criticisms
raised by Albert Ellis and Raymond J. Yeager in their
1989 book Why Some Terapies Dont Work: Te Dangers
of Transpersonal Psychology. We will take up Ellis
criticisms of transpersonal psychology in greater detail
later in this conversation.
Tangential to these concerns, the British
Psychological Societys recognition of a transpersonal
psychology section and corresponding journal Trans-
personal Psychology Review ofers a forum to advance
this discussion. Still I continue to encounter many
psychologists in the UK who are unfamiliar with
transpersonal psychology. Awareness of transpersonal
International Journal of Transpersonal Studies 126 Schroll, Rowan, & Robinson
psychology is not much better in the USA in spite of its
now 40-year history. Indeed the American Psychological
Association does not even recognize an independent
division of transpersonal psychology, as its APA
afliation comes through its organizational connection
with Division 32: Society for Humanistic Psychology
of the APA. Moreover it has only been since August
of 2007 that humanistic and transpersonal psychology
fnally ofcially reconciled their diferences.
Likewise, with regard to psychospiritual
development, the term transpersonal does place itself
after the prepersonal and personal, yet Rollo May never
accepted this, as you know, John. After you published the
paper, Two Humanistic Psychologies or One (Rowan,
1989), May (1989) responded with his paper, Answers
to Ken Wilber and John Rowan, which told us that
May not only believes there are at least two humanistic
psychologies (one focused on the existential and one on
the transpersonal), but that May believed:
in parapsychology and William Jamess studies
concerning the fringes of consciousness. I am very
much interested in the sacraments of the primitive
sects of Brazil, for example, and have experienced
them personally. When I was ill with tuberculosis I
had two experiences with faith healers. All of these I
choose to call religion. I am in favor of experiments
on the interface between religion and psychology.
My objection to transpersonal psychology is that it
blurs the distinction between the two (p. 244).
We are left to wonder how May was able to hold such
seemingly contradictory positions. How was May able
to believe in parapsychology, which kept the APA
Council of Representatives from endorsing transpersonal
psychology as a separate division within the APA, while
simultaneously continuing to endorse and participate
in the investigation of shamanism until his death in
1994? Tese are unanswered questions that continue to
plague the acceptance and development of transpersonal
psychology. Tere are, of course, other concerns and
interests of mine that I have raised throughout this
conversation regarding the continued development of
transpersonal psychology; yet as we have been doing thus
far it is essential to clarify these basic issuesanswering
the criticsand establishing a solid foundation from
which to proceed.
Rowan: Tere is a very interesting dialogue between
Jackie Doyle and Rollo May, and a couple of other
people, where they argued with him that his rejection
of transpersonal psychology was ill-advised, and May
eventually agreed; but I cannot seem to lay my hands
on it now. Does anyone remember that? I think it was
published in the Journal of Humanistic Psychology, but I
am not sure.
2
Angela Voss: Tis is a very interesting discussion.
To distinguish scientifc from spiritual inquiry, the
neoplatonic=theological model of levels of cognition is
very helpful. Tere are literal modes of understanding,
allegorical, moral, and fnally mystical. Te important
thing is not to apply one mode to try to understand
another, such as a literal, empirical mode applied
to the apprehension of the sacred, or revelation. We
tend to stay with the literal and allegorical in most
forms of knowing, particularly in the discussion of
transpersonal experience. Tis model suggests deeper,
more contemplative and intuitive forms of apprehension
that eventually culminate in a union of the knower with
what is known.
Schroll: Tanks for your comment Angela. I can see
how you might have viewed this conversation John and I
have been having as a means of distinguishing scientifc
from spiritual inquiry. But it is a bit more subtle than
this. Maslow actually spoke to a similar concern in his
hopes to prove the relationship between science and
religion. Specifcally Maslow (1964) sought to establish
transpersonal psychology as a discipline that would
enable EuroAmerican science to: examine religion in all
its facets and all its meanings in a way that makes it part
of science rather than something outside and exclusive
of it (p. 20).
Maslow later expanded on this discussion in
his posthumously edited book (that Bertha Maslow
commissioned Miles A. Vich to do) Te Farther Reaches
of Human Nature (1971). Vich pointed out that there is
a very important diference between organized religion
and transpersonal psychology: there is no catechism
associated with transpersonal psychology; it: is not a
religion; it has no dogma, no list of precepts, no theology,
and no church (Vich, 1986, p. 2). As important as
this distinction of scientifc and spiritual inquiry
is, let alone the need to clarify what it is we mean by
scientifc or genuine science and essential science
(which Charles T. Tart has taken up in his recent book,
Te End of Materialism, 2009) versus spiritual inquiry:
all of which I have tried to do my best in sorting out
(Schroll, 2010a).
International Journal of Transpersonal Studies 127 Rollo Mays Views on Transpersonal & Ecosophy
Later in our discussion (as I said before) we will
need to be more clear how scholars such as Ellis have
misunderstood spirituality in all of its diverse meanings
that we have talked about here, and what is meant by
transpersonal psychology. May made this same error, which
we will also attempt to clear up later in this discussion.
Likewise, the best way I know to clearly make a distinction
between organized religion and mysticism/transpersonal
psychology is the example I provide with the Suf story, Te
Man Who Walked On Water. I hope this helps to clarify
this particular point. Te rest of Voss comments are also
important, in which Voss has condensed several very
difcult ontological and epistemological problems related
to stage theories of consciousness and/or the great chain
of being. Clearing up these concerns, however, exceeds
the limits of our current conversation. Still, it is important
here to point out, regarding Ken Wilber (as well as Voss
questions about ontological and epistemological problems
related to stage theories of consciousness), that some of this
is cleared up in Schroll (2010b) and MacDowell (2010).
Brad Adams: I have been reading everything said and
most of the conversation has been psychologically based.
I have no college degrees so I will stick to what I know as
I cannot quote the many minds that are represented here.
So what is spirituality? First, I am not going to debate the
term. I am a mystic. Tis is my perspective. Spirituality
is the seeking of the state of being in spirit. As was said,
the defnition of spirit can be translated as the breath of
life. So what is the breath of life? Who gives life? God.
So spiritual pursuits are ways to be in the knowing of the
presence of God. What is a spiritual pursuit? It can be said
that it is a way to set aside our self, our ego, our physical
constraints; to be open to the presence of God, to be open
to receive the spirit, the breath of life. In so doing you fnd
that you are at peace, you are in balance, you fnd that
there is healing here. Tis state of awareness that I speak
of is what the spiritual person is in pursuit of: to be in the
constant state of being in spirit or the knowing presence of
God. Tis would be what some would call enlightenment,
or to transcend our physical limitations. Tis is something
I think all humans want. Whether they realize it or would
admit it is another topic. I can tell you that it is possible
to reach the highest states of human awareness; but the
only being who has reached true enlightenment and truly
transcended this physical world is the son of God.
Schroll: Tonight while I was eating, I was watching
the television program Supernatural that I watch for
entertainment. Sometimes Hollywood and pop culture
surprises us. In tonights episode, the protagonists of
Supernatural were confronted with all of the worlds
mythical religious gods and goddesses that are major
players in Armageddon. Te character playing Kali,
the Hindu goddess of time and change (sometimes
associated with anihilation, sometimes as redeemer of
the universe) said to the characters associated with the
Christian myths of Armageddon: You Westerners are
so arrogant, always believing that your world myths
trump all others, which you use to justify your wars and
your desires for power.
Tis brings us back to our discussion of spiritual-
ity. As Rowan has pointed out, the use of the term
spirituality is imprecise and that the more operationally
precise term is transpersonal. One of the things we have
not discussed in our rejection of the word spirituality is if
we were to use this term, we would have to ask ourselves,
whose spirituality? Or what state of consciousness is
this spirituality we are talking about coming from, and
what tradition does it represent? Tis is why the word
transpersonal is more precise, because it does not
presuppose any arrogance for one spiritual tradition or
another. Its formulation draws equally from all spiritual
traditions and recognizes the value of their teaching
stories, in addition to their value toward our understanding
the human condition. But even more precisely, the
word transpersonal seeks to ground the discussion in
an operational defnition by which we can attempt to
investigate states of consciousness that have throughout
the world been associated with transcendence.
Clarifying Rollo Mays Misunderstanding
of Transpersonal Psychology
Tis brings us to the discussion of Mays views of the
transpersonal and the paper, Te Role of Transpersonal
Psychology in Psychology as a Whole (May, Krippner,
& Doyle, 1992), which was a conversation between
Rollo May, Stanley Krippner, and Jacqueline Doyle. In
summing up Mays views, Doyle stated:
Rollo said that his reading of William James
(1905/19[61]) had reafrmed his conviction about
the importance of spiritual life, and that he wanted
to correct the misunderstanding of his previous
criticisms of transpersonal psychology. It is of the
utmost importance at this time, Rollo conveyed,
that transpersonal psychology be viewed in the
proper perspective, within the context of the whole
of psychology (p. 307).
International Journal of Transpersonal Studies 128 Schroll, Rowan, & Robinson
Tis echos Mays views previously cited in this paper
(May, 1989), whereas the book that infuenced May was
James (1905/1961) Te Varieties of Religious Experience.
Krippner then ofered another operational defnition of
transpersonal psychology:
For me, Transpersonal Psychology is a psychological
perspective or framework which assigns primary
importance to experiential reports of concern or
contact with entities, beliefs or realms greater than
oneself using them as a basis for conducting and
interpreting psychological theories, intervention and
research. When I say theory I mean development[al]
theory, motivational theory, personality theory.
When I say interventions I mean psychotherapy,
counseling, and education (May, Krippner, & Doyle,
1992, p. 308).
Rowan: I have a very simple account of the transpersonal,
which takes less than fve minutes to explain. It follows
Wilbers (1980) useful map, given in the early book Te
Atman Project. 1. We start our psychospiritual journey in
the prepersonal realmthat is, the whole area of child
development, extending up into adolescence. 2. We then
move on into the personal realm, where we learn about
control, and logic, and role-playing, and the self-image,
getting social rewards at each stage. We end up with a
mature ego. At this point society stops rewarding us, and
we are on our own. If we proceed, it is often as a result
of a crisis. 3. Ten comes the realm of the transpersonal,
frst of all consolidating our achievement of an authentic
self, an existential self, secure in a sense of bodymind
unity. If we then proceed further, we enter the realm
of the Subtle, where we encounter a rich and colorful
realm of concrete representations of the divine: gods
and goddesses, archetypes, symbols and images, visions,
the whole imaginal realm. We may get very interested
in mythology, dreams, and spiritual experiences of one
kind and another. If we then proceed further, we move
into the Causal realm, where there are no landmarks, no
handrails, no defnitionsthe deep ocean of mysticism.
We may then start to be seriously interested in the
Nondual.
Schroll: Tis is a very succinct and accurate summary of
Wilbers developmental model from the prepersonal to the
transpersonal, and Nondual domains of consciousness,
John. I, too, read Te Atman Project (Wilber, 1980), and
its companion volume, Up From Eden (Wilber, 1981).
But it is no longer clear to me where Wilber includes
his concept of involution that he spoke of in Up
From Eden (pp. 299-309). Bohms implicate and
super implicate orders bore (for me) a resemblance
with Wilbers discussion of involution, whereas Bohms
explicate order corresponded to Wilbers discussion (as
Rowan has summarized it) of his developmental model.
I make a brief reference to this in my review of Integral
Ecology (Schroll, 2010c). Still this topic deserves much
greater attention than we can give it in this paper.
Returning to our discussion of Mays rejection of
transpersonal psychology and domains of consciousness
associated with the Nondual, Mays (1986) criticism was:
Te problem with the term transpersonal in
practice is its implication that we can leap across
the negative aspects of human behavior, the
expressions of the ego as they are often called. We
would then leap across, for example, the cruelty
shown in Zimbardos nice Stanford students in
his famous prison experiment. Or the Eichmann
studies in which Stanley Milgram demonstrated that
average people, when ordered to do so by scientifc
authority, would turn up the electricity high enough
to kill the sufering person on the other side of
the glass. Tese experiments show that such cruelty
and obedience to an authoritarian command are
nascent in all of us, German, Russian, Nicaraguan,
or American, though covered over with a veneer of
civilization. (p. 2)
Tis statement is greatly puzzling to many of us
that are now (and were then) familiar with the history
and development of transpersonal psychology. In fact,
Doyles summary of this criticism by May was not
cleared up in the 1992 dialogue between May, Krippner,
and Doyle. Specifcally, Doyle said that Mays 1986 APA
Monitor comments were:
attacking the use, which sometimes occurs, of
transpersonal themes and transpersonal psychology
as a way to avoid tangling with the real issues of
psychology and our day, problems of value such as
peace and war and so forth. He said at times these
themes are being thrown aside in what becomes an
escape into the higher realms. He has always objected
to the use of psychology, not just transpersonal
psychology as in this case, as a method of avoiding the
problems of being human and of living in the world
(May, Krippner, & Doyle, 1992, pp. 308-309).
International Journal of Transpersonal Studies 129 Rollo Mays Views on Transpersonal & Ecosophy
Tis point was never fully explored in the 1992
dialogue because this point was raised before May showed
up, and then the conversation shifted. What needs to be
said in reply to Mays critique is that, on the one hand, this
is a legitimate concern and a tendency of some afuent
supporters of transpersonal psychology to have this kind of
disconnect. Teodore Roszak noticed this and mentioned
it to me in 1993 when he presented at the annual
Association for Transpersonal Psychology conference
(which was while Wilber was working on his (1995) book
Sex, Ecology, Spirituality: Te Spirit of Evolution (Schroll,
2010c). Nevertheless, aside from the misunderstanding of
some afuent ATP members in the 1990s, what theory
or practice of transpersonal psychology is May referring
to that encourages leaping across the pathologies of
the ego? I can only hope historians can one day tell us
that Jesus, Buddha, Krishna, Mohammed, and Lao Tsu
were all ordinary men, people like you and me capable
of making mistakes and fnding ways of correcting them,
people whose earthy existential encounters provided them
with life-altering experiences that opened their eyes up to
the miraculous, experiences (if we can somehow become
open to them) that are our birthright as we muddle
through lifes developmental stages.
But where do these developmental stages of
personality end? We have touched on this before in this
conversation, and it is another issue that needs to be
cleared up. May (1969; if I understand him correctly)
believed the psychological growth of the person
ends in becoming self-actualized or achieving ones
individuality:
In my judgment, the existential approach is the
achieving of individuality (including subjective
individuality) not by by-passing or avoiding
confictual realities of the world in which we
immediately fnd ourselvesfor us, in the Western
worldbut by confronting these conficts directly
and, through the meeting of them, achieving ones
individuality (pp. 47-48).
Honing this argument even more sharply in his
1986 letter to the APA (May, 1986), May argued that
Maslows evolving vision of personality development
was nothing more than contagious enthusiasm when he
pointed beyond humanistic psychology to:
a still higher Fourth Psychology, transpersonal,
transhuman, centered in the cosmos rather than
in human needs and interests, going beyond
humanness, identity, self-actualization and the like
(Maslow, 1968, pp. iii-iv).
Now, on the issue of higher or Nondual consciousness,
plus Mays support of shamanism and psi phenomenon, I
do think this was cleared up in the 1992 May, Krippner,
and Doyle dialogue (which is a point I will return to in
a moment). First, however, it is important to point out
that right up to the very end of this dialogue between
Krippner, May, and Doyle, Doyle continued to focus on
the problem of leaping over the present complexity and
jump[ing] to spirituality because development includes
and proceeds hand in hand with the all the experiences
clients wrestle with in real life (p. 316). Kirk Schneider
(1987, 1989), now editor of Journal of Humanistic
Psychology and former student of May, repeated this
same criticism in an exchange with Wilber.
Summary Intermission
Schroll: To recap, this discussion thread started out
with the question what is spirituality? Tis led Rowan
and Schroll to conclude that references to spirituality
are imprecise, and that it is preferred when having these
discussions to use the term transpersonal. Second, there
has been the lingering question as to why May rejected
transpersonal psychology (which will be the focus of our
next section). Tird, I will ofer a reply to Mays 1986
criticism that Kirk Schneider (1987, 1989) and Doyle
(May, Krippner, & Doyle, 1992) have repeated. Clearing
this up will leave us with two questions: 1) Where in
Wilbers latest models does he include involution (that
relates to the work of Bohm, and big questions about
physics, mysticism, consciousness, etc.)? 2) How today
is transpersonal psychology addressing the existential
ego consciousness concerns of May, and how are
these concerns informed by transcendent or Nondual
awareness?
Kirt Schneiders Existentially-Oriented Critique
of Transpersonal Psychology
Schroll: Te paradigm clash with existential
psychology has been lead by Schneider (1987, 1989).
To be fair, these ideas were expressed by Schneider
over 20 years ago, so his views may have considerably
evolved. I would welcome his feedback and those who
know his work that can assist in ofering amendments
to the views expressed here. Te essence of Schneiders
critique is frst that he doubts that anyone is capable of
attaining true transpersonal awareness, that is: divine
International Journal of Transpersonal Studies 130 Schroll, Rowan, & Robinson
consciousnessa totally unrestricted, transcendent
oneness with all time and space (Schneider, 1987, p.
197). Much to the contrary, Schneider contended that
humanistic psychology and self-actualizationor, using
Wilbers [1980, 1981] terminology, the centaur mode of
consciousness lying halfway between the personal and
transpersonal bandsis the farthest level of personality
development possible. Schneider has admitted he is
unfamiliar with the disciplines and practices necessary
to achieve ultimate transpersonal consciousness. But
then Schneider tried to cover up this lack of experience,
saying that he doubts anyone who possesses frst-hand
experience of transpersonal awareness would also be
unable to verify the authentic attainment of this state of
consciousness in themselves or others.
Second, Schneider argued that even if groups
of people could somehow develop past the centaur
mode of consciousness, such personality development
would be irrelevant and unnecessary. Finally, his third
criticism is that a society of transpersonally enlightened
individuals would be boring. Moreover, he contends that
his argument is supported by recent developments in the
philosophy of science; yet, Schneider failed to provide
any documented evidence that supports this criticism.
Ken Wilbers Response
to Kurt Schneiders Critique
of Transpersonal Psychology
Schroll: In reply, Wilber (1989a, 1989b) chose to
respond to Schneiders criticisms point by point. Wilber
began his rebuttal by frst questioning if Schneider has
truly understood his defnition of ultimate transpersonal
consciousness, pointing out that most humanistic
psychologists, including Schneider, have failed to
understand that transpersonal psychology stresses both
a negation or a going beyond former levels of personality
development, but also preserving and including all the
basic concerns and needs and joys and pains of the lower
levels (Wilber, 1989a, p. 460). Tus Wilber contended
that humanistic psychologists such as May and Schneider
have missed the essence of this important point, because
they have mistakenly focused their attention on the
negation or leaping beyond previous levels. John
Welwood (1984) has also warned about this danger,
urging the need for transpersonal psychologists to
establish a well grounded personality before embarking
upon a path to help liberate us from an imprisoning self
structure (p. 65), lest the would-be mystic become the
victim of spiritual bypassing. In defning what he means
by spiritual bypassing, Welwood went on to suggest that
within contemporary society it may:
be particularly tempting for individuals who are
having difculty making their way through lifes
basic developmental stages, especially at a time
when what were once ordinary developmental
landmarksearning a livelihood through
dignifed work, raising a family, keeping a marriage
togetherhave become increasingly difcult and
elusive for large segments of the population. While
struggling with becoming autonomous individuals,
many people are introduced to spiritual teachings
and practices which come from cultures that assume
a person having already passed through the basic
developmental stages. Te result is that many people
wind up trying to use spiritual practice to meet their
personal needs or establish their identity, and this
just doesnt work. (pp. 64-65)
In addition, Welwood pointed out that:
Many of the so-called perils of the pathsuch as
spiritual materialism, narcissism, infation, group
thinkresult from trying to use spirituality to make
up for the developmental defciencies in an urban-
technological culture (p. 65).
Seymour Boorstein agreed with both May and Welwood:
Transpersonal psychology embraces the traditional
psychological systems for the understanding and
treatment of emotional problems, and within a
spiritual context (for the therapist, and the patient,
when possible), seeks simultaneously to honor
humanitys highest potentials. Tirty years ago I
had hoped that the actual experiences of the spiritual
dimension would undo traditional emotional
problems. Sadly, this has not turned out to be. Te
spiritual path usually cannot undo problems in the
basement of our minds, and, in fact, we need
to be cautious that the spiritual path not enhance
basement narcissism. (Caplan, Hartelius, &
Rardin, 2003, p. 145).
Schneider, and other critics of transpersonal psychology,
would greatly beneft from reading Welwoods article.
Moreover, is it just a linguistic similarity, or is May really
saying the same thing as Welwood on the issue of spiritual
by-passing? Welwood certainly seems to be clear enough
about the need to frst confront lifes basic developmental
International Journal of Transpersonal Studies 131 Rollo Mays Views on Transpersonal & Ecosophy
landmarks, and work through them, before attempting
to move beyond these needs into the transpersonal. Tis,
however, is Mays position also. Why then is May so
critical of transpersonal psychology? It can only be as
Vich (1986) has pointed out:
May seems to be confused about what transpersonal
psychology is, and at the same time he is concerned
that transpersonal psychology confuses religion and
psychology. (p. 2)
Tis leads me to conclude that if someone like May
is confused about transpersonal psychology, one can
begin to appreciate the enormous difculty in clearing
up this confusion within the entire feld of mainstream
psychology.
Meanwhile, within the broader scheme of things,
modernity continues to routinely neglect its nourishment
of the human psyches developmental needs. It was
this issue of neglect that was the focus of a workshop
presented by Daniel Goleman, Huston Smith, and Ram
Dass at the New York Open Center on September 21,
1985. Speaking to this concern, Ram Dass reminded the
listeners that the goal of the spiritual path (at least from
his own personal perspective):
is to work on myself, to become an environment
in which other people can see their clearest truth.
I dont feel I have to teach them in the sense of push
them to fnd the truth, I merely have to create an
environment where they can feel safe enough and
open enough to explore that truth. I treat other
peoples attitudes as the work. . . . I dont focus on
their predicament, I focus on my reactions to their
attitudes. (Goleman, Smith, & Ram Dass, 1985, p.
209)
Second, addressing the charge that ultimate
transpersonal consciousness is irrelevant and unnecessary,
Wilber replied that Schneider is again mistaken about
his understanding of what ultimate transpersonal
consciousness refers to. Wilber (1989a) explained that
even though transpersonally enlightened individuals
have transcended previous levels of personality
development, they still contain all those previous levels
within themselves as persons. Terefore, they are often
predominantly moved . . . by a profound compassion
for literally all of the world and all of its sufering,
precisely because they have been through it all (p. 464,
emphasis supplied). Tis too seems to be what May
(1969) referred to in his emphasis on confronting the
existential conficts of life, and, through the meeting
of them, achieving ones individuality (pp. 47-48).
Wilbers (1989a) third rebuttal addressed
Schneiders charge that a society of enlightened beings
would be boring. Wilber countered this accusation frst
by pointing out that Schneider only thinks ultimate
transpersonal experience would be dull, because
Schneider has admitted that he has never experienced
it. Additionally, Wilber demonstrated Schneiders ill-
conceived outside looking in view of transpersonal
experience, pointing out that mystics do not spend
their entire day in blissed out euphoria. Rather, because
transpersonal consciousness is a composite, albeit
transcendent, aspect of all previous levels of human
personality structure, they are capable of more, not
less motivation. Consequently Wilber went on to point
out that Schneider has overlooked even the most basic
defnition of transpersonal consciousness (stemming
from the Zen tradition), which is: How wonderful, how
mystical this! I chop wood, I carry water (p. 466).
Tus, I hope with this summary the motivation
to create a transpersonal psychology was not, as May,
Schneider, and Doyle have argued, inspired by leaping
across the concerns of the existential journey to
understand the self. Its creation was instead prompted
by humanistic psychologys limited view of personality
development, beginning with Maslows study of peak and
plateau experiences. It is this investigation of the farther
reaches of human nature by Maslow and others (such
as Wilber) who have followed similar lines of research
beyond the boundaries of their skin encapsulated
egos that has expanded their feld of awareness beyond
the immediate concerns of humanistic psychology.
Humanistic psychology has continued to evolve its
perspective.
Albert Ellis Warning About the Dangers
of Transpersonal Psychology
Schroll: Next to May, (the late) Albert Ellis was the most
well-known psychologist to directly challenge the views
of transpersonal psychology. Indeed, with his powers of
persuasion, if the only book I ever read on transpersonal
psychology was Why Some Terapies Dont Work: Te
Dangers of Transpersonal Psychology, written by Ellis and
Raymond J. Yeager (1989), my view would be that it is
dangerous; it is for this reason that I felt motivated to
briefy respond to Ellis criticisms. Overall, I agree with
the concerns Ellis raises throughout his book; where
International Journal of Transpersonal Studies 132 Schroll, Rowan, & Robinson
I disagree is the dangers that Ellis warns about do not
represent the views of transpersonal psychology as I
understand it. I would have welcomed Ellis reply (and I
invite others to comment who share his views) so that I
might better understand how and/or why our views are
in disagreement. Similar to May, Ellis primary criticism
is with Wilbers polemical style of communication.
Wilbers work has the ability to speak to many people,
but not to everyone. Nor does Wilbers work speak for
everyone in transpersonal psychology.
Ellis initial misunderstanding of transpersonal
psychology began in his paper Fanaticism Tat May
Lead to a Nuclear Holocaust: Te Contributions of
Scientifc Counseling and Psychotherapy (1986). In
response, instead of helping Ellis to understand that he
misrepresented transpersonal psychology as a euphemism
for cult phenomenon, guru worship, the new age
movement, and the paranormal borderlands of science in
this paper, the critics merely attacked Ellis.
3
Among the
critics of Ellis paper was Roger Walsh, who summed it
up by saying:
Ellis article is fawed fourfold: (1) It does not deal
with the central, practical issues facing therapists
working to prevent nuclear war; (2) it makes
grossly inaccurate criticisms of diverse non-RET
psychotherapies; (3) the author makes logically and
philosophically impossible knowledge claims; and
(4) the author falls into the very trap of fanaticism
that he warns against. (Walsh, 1989, p. 338)
Ellis did not, as far as I know, reply to Walsh.
Granted, Walsh made valid criticisms of Ellis 1989
paper, yet what was lacking was a positive portrayal of
transpersonal psychology in a language that Ellis could
identify. Ten the conversation went horribly wrong when
Wilber (1989c) used satire to bolster Walshs arguments
and his disapproval of Ellis 1986 paper, a tactic that
evoked Ellis ire and served as a catalyst to launch
Ellis crusade to liberate the world from Te Dangers of
Transpersonal Psychology (Ellis & Yeager, 1989).
Te question I wish to raise is this: is there another
approach to this discussion that would have resonated
with Ellis, and have shifted his thoughts to reconsider
if there might actually be some value in transpersonal
psychology? Tis is because I too share Ellis concern
about the potential danger of a nuclear holocaust. It is
for this reason that I fnd it curious that Ellis would state
so boldly:
I am not particularly worried about our leaders
or the Russian leaders, nor about the great mass
of our people or the Russian people. Virtually all
these leaders and citizens are sensible and sane
enough about the possibility of atomic reprisal to
strongly oppose starting almost any kind of nuclear
confagration. (Ellis, 1986, p. 146)
Tis comment suggests that Ellis did not share
President Reagans views of Russia as an untrustworthy
political adversary. And yet, Ellis (who wrote this paper
during the Reagan administration) believed in Reagans
leadership abilities enough to state unequivocally that
Reagans political views on nuclear war did not worry
him. Tus it would have been helpful from the very
beginning to point out to Ellis that his views were also at
odds with humanistic psychologists like Carl R. Rogers.
In particular, the question critics should have asked
Ellis is: how could he be so confdent in his total trust
of President Reagans nuclear policy? Because during
the time Ellis expressed these sentiments, Reagan was
considering the possibility of a nuclear war limited to
Europe, and Secretary Haigs plan to fre of a nuclear
weapon in Europe simply to demonstrate our capability
to the Russians (Rogers, 1989, p. 446). How it is rational
for Ellis to ignore George Bush, Sr.s maniacal belief that a
winner could actually be possible in a nuclear war (Rogers,
1980, pp. 341-342)? Are these not the belief of fanatics?
Ellis and Yeager even cited Rogers 1980 publication yet
failed to discuss Robert Scheers interview with Bush,
Sr. More conversation on all of these concerns is needed
to sort all of this out. Tis would be a timely endeavor
considering the worlds current state of social and political
upheaval, and a welcome opportunity toward clearing up
these many misunderstandings.
Conclusion:
Mays Support for Environmentalism or
Transpersonal Ecosophy
Schroll: Returning to this papers central question,
what is spirituality, Rowan and I have pointed out
throughout this paper that spirituality is a less
precise reference to transpersonal psychology. Te
question then arose as to Mays misunderstanding
about the relationship between humanistic and
transpersonal psychology. Reading the paper, Te
Role of Transpersonal Psychology in Psychology as a
Whole (May, Krippner, & Doyle, 1992), I discovered
that Mays attack on transpersonal psychology was
International Journal of Transpersonal Studies 133 Rollo Mays Views on Transpersonal & Ecosophy
more precisely an attack on the work of Wilber. May
also pointed out that it was his meeting with Wilber
prior to writing his comments in the APA Monitor in
1986 that sparked his thoughts regarding transpersonal
psychology. Tus it has been appropriate to discuss the
work of Wilber throughout this paper.
In taking issue with Wilber, May pointed out:
Ken Wilber (1981) says we are all growing toward
Eden. We will be happier and happier. We will be
freed from our problems. Tis is impossible and
undesirable. We would cease to be human. Tis is
what I fght against. . . . Te idea was that we were
growing towards increasing perfection. So all a
person had to do was sit tight, and these good things
will automatically come about. Well I dont believe it
at all! (May, Krippner, & Doyle, 1992, p. 310).
Tese misunderstandings with both Wilbers
work in particular and transpersonal psychology in
general have been discussed throughout this paper.
Tus it is my understanding that May and his students
have been confused about the respective focus of both
humanistic and transpersonal psychology. May went on
to say that:
It [consciousness expansion] would happen by virtue
of our devotion or hard work, . . . [You] see what I am
against is the belief that this comes automatically.
Higher states are not achieved automatically. And
the way that America is efecting the world seems
to me to be tremendously signifcant. For instance,
in ten, twenty years, the Amazon will have been
gutted. Now I see that as a threat to all of us. Te
taking of this view, that psychological evolution is
going to occur if we simply sit tight, concerns me.
Te Amazons being destroyed very quickly. Progress
is not automatic; we do not become better every day
without efort. (1992, p. 311)
Here again, perhaps afuent members of the Association
for Transpersonal Psychology (especially those in
California) in the beginning of this movement, had their
heads only in the clouds, without having their feet on
the ground. But within the literature as I have pointed
out in this paper, Welwood warned about spiritual by-
passing; Wilber and Ram Dass also clarifed their own
views that higher consciousness is not merely automatic.
Moreover, today Mays concerns with the destruction
of the Amazon, and so on, is what many are referring
to as ecopsychology, which I have pointed out has
its roots in humanistic and transpersonal psychology
(Schroll, 2008/2009; Schroll, Krippner, Vich, Fadiman,
& Mojeiko, 2009). Furthermore, I have clarifed that
I want a more precise term than ecopsychology, and
have instead suggested referring to it as transpersonal
ecosophy (Schroll, 2009b, 2011). I hope this paper was
helpful in clearing up these concerns.
References
Caplan, M., Hartelius, G., & Rardin, M. A. (2003).
Contemporary viewpoints on transpersonal
psychology. Journal of Transpersonal Psychology,
35(2), 143-162.
Bateson, N. (2010). An ecology of mind: A daughters
portrait of Gregory Bateson. Vancouver, BC, Canada:
Impact Media Group. (Film)
Drengson, A., Devall, B., & Schroll, M. A. (2011).
International Journal of Transpersonal Studies, 30(1-
2), 101-117 (this volume).
Elkins, D. N., Hedstrom, L. J., Hughes, L. L., Leaf, J.
A., & Saunders, C. (1988). Toward a humanistic-
phenomenological spirituality: Defnition, descrip-
tion, and measurement. Journal of Humanistic
Psychology, 28(4), 5-18.
Ellis, A. (1986). Fanaticism that may lead to a nuclear
holocaust: Te contributions of scientifc counseling
and psychotherapy. Journal of Counseling and
Development, 65(3), 146-151.
Ellis, A. (1989). Dangers of transpersonal psychology:
A reply to Ken Wilber. Journal of Counseling and
Development, 67(6), 336-337.
Ellis, A. & Yeager, R. J. (1998). Why some therapies dont
work: Te dangers of transpersonal psychology. New
York, NY: Prometheus Books.
Ferrer, J. N. (2000). Te perennial philosophy revisited.
Journal of Transpersonal Psychology, 32(1), 7-30.
Ferrer, J. N. (2009). Te plurality of religions and the
spirit of pluralism: A participatory vision of the future
of religion. International Journal of Transpersonal
Studies, 28, 139-151.
Goleman, D., Smith, H., & Ram Dass. (1985). Truth
and transformation in psychological and spiritual
paths. Journal of Transpersonal Psychology, 17(2),
183-214.
Grof, S. (1998). Te cosmic game: Explorations of the
frontiers of human consciousness. Albany, NY: State
International Journal of Transpersonal Studies 134 Schroll, Rowan, & Robinson
University of New York Press.
Grof, S. (2000). Psychology of the future: Lessons from
modern consciousness research. Albany, NY: State
University of New York Press.
James, W. (1950). Te principles of psychology (2 vols.).
Mineola, NY: Dover. (Original work published
1890)
James, W. (1961). Te varieties of religious experience. New
York, NY: New American Library (Mentor Books).
(Originally work published 1902)
Jones, P. N. (2010). Anthropology, consciousness and
space. Anthropology News, 51(9), 43-44.
Lajoie, D. H., & Shapiro, S. I. (1992). Defnitions of
transpersonal psychology: Te frst twenty-three
years. Journal of Transpersonal Psychology, 24(1), 79-
98.
Lazar, A. (2009). Te relation between a multidimensional
measure of spirituality and measures of psychological
functioning among secular Israeli Jews. Journal of
Transpersonal Psychology, 41(2), 161-181.
MacDowell, K. (2010). A paradigmatic review of Integral
Ecology. Te Trumpeter: Journal of Ecosophy, 26(1),
174-188.
Maslow, A. H. (1964). Religion, values, peak experiences.
New York, NY: Viking Press.
Maslow, A. H. (1968). Toward a psychology of being (2
nd
ed.). New York, NY: D. Van Nostrand.
Maslow, A. H. (1971). Te farther reaches of human nature.
New York, NY: Viking Press.
May, R. (1969). Te emergence of existential psychology.
In R. May (Ed), Existential psychology (2
nd
ed.; pp.
1-48). New York, NY: Random House.
May, R. (1986). [Transpersonal psychology]. Letter to the
editor. American Psychological Association Monitor,
17(5), p. 2.
May, R. (1989). Answers to Ken Wilber and John Rowan.
Journal of Humanistic Psychology, 29(2), 244-248.
May, R., Krippner, S., and Doyle, J. L. (1992). Te
role of transpersonal psychology in psychology as
a whole: A discussion. Te Humanistic Psychologist,
20(2-3), 307-317. Reprinted in May, R., Krippner,
S., & Doyle, J. L. (1993). Te role of transpersonal
psychology in psychology as a whole: A discussion.
In F. J. Wertz (Ed.), Te humanistic movement:
Recovering the person in psychology (pp. 192-201).
Lake Worth, FL: Gardner Press.
Pelletier, K. R. (1978). Toward a science of consciousness.
New York, NY: Delacorte Press.
Puhakka, K. (2008). Transpersonal perspective: An
antidote to the postmodern malaise. Journal of
Transpersonal Psychology, 40(1), 6-19.
Robinson, O. (2010). Modernity and the transmodern
shift. In O. C. Robinson & D. Lorimer (Eds), A new
Renaissance: Transforming science, spirit and society.
Edinburgh, Scotland, UK: Floris Books.
Rogers, C. R. (1980). Te world of tomorrow, and the
person of tomorrow. In C. R. Rogers, A way of being
(pp. 339-356). Boston, MA: Houghton Mifin.
Rogers, C. R. (1989). A psychologist looks at nuclear
war. In H. Kirschenbaum & V. L. Henderson (Eds.),
Te Carl Rogers reader. (pp. 445-456). Boston, MA:
Houghton Mifin. (Original work published 1982:
Journal of Humanistic Psychology, 22[4], 9-20)
Rowan, J. (1989). Two humanistic psychologies or one?
Journal of Humanistic Psychology, 29(2), 224-229.
Rowan, J. (1998). Maslow amended. Journal of Humanistic
Psychology, 38(1), 81-92.
Rowan, J. (2010). Koans and levels of consciousness.
International Journal of Transpersonal Studies, 29(1),
12-16.
Russell, P. (2005). From science to God: A physicists
journey into the mystery of consciousness. Novato, CA:
New World Library.
Schneider, K. (1987). Te deifed self: A centaur response
to Wilber and the transpersonal movement. Journal
of Humanistic Psychology, 27(2), 196-216.
Schneider, K. (1989). Infallibility is so damn appealing:
A reply to Ken Wilber. Journal of Humanistic
Psychology, 29(4), 470-481.
Schroll, M. A. (1997). Te philosophical legacy of David
Bohm, its relationship to transpersonal psychology
and the emergence of ecopsychology: Searching for
a coherent, co-evolutionary, sustainable culture. Te
Union Institute. ProQuest Dissertations and Teses,
232 pp. Retrieved from <http://search.proquest.
com/docview/304408880?accountid=25304>
Schroll, M. A. (2005). Toward a physical theory of the
source of religion. Anthropology of Consciousness,
16(1), 56-69.
Schroll, M. A. (2008/2009). Ecopsychologys roots in
humanistic and transpersonal psychology. Association
for Humanistic Psychology-Perspective, December/
January, 16-17. Retrieved from <http://www.ahpweb.
org/pub/perspective/dec2008/perspec_dec.pdf>
Schroll, M. A. (2009a, April 4). Experiential methods
for awakening primordial remembrance. Keynote
International Journal of Transpersonal Studies 135 Rollo Mays Views on Transpersonal & Ecosophy
presentation at the 29
th
Annual Spring Meeting at
the Society for the Anthropology of Consciousness,
Portland, Oregon.
Schroll, M. A. (2009b). New science, new culture
manifesto: Transpersonal ecosophys vision of what
it means to be human. Association for Humanistic
Psychology-Perspective, June/July, 8-10.
Schroll, M. A. (2010a). Toward a new kind of science and
its methods of inquiry. Anthropology of Consciousness,
21(1), 1-29.
Schroll, M. A. (2010b). Te physics of psi: An interview
with Stanley Krippner. Transpersonal Psychology
Review, 14(1), 3-15.
Schroll, M. A. (2010c). Review of Integral ecology: Uniting
multiple perspectives on the natural world (2009) by
Sean Esbjorn-Hargens & Michael E. Zimmerman
(Boston, MA: Shambhala). Te Trumpeter: Journal
of Ecosophy, 26(1), 155-173.
Schroll, M. A. (2011). Editors introduction: From
primordial anthropology to a transpersonal ecosophy.
Anthropology of Consciousness, 22(1), 4-8.
Schroll, M. A., & Hartelius, G. (2011). Introduction to special
topic section: Ecopsychologys roots in humanistic and
transpersonal psychology, the deep ecology movement,
and ecocriticism. International Journal of Transpersonal
Studies, 30(1-2), 82-88 (this volume).
Schroll, M. A., Krippner, S., Vich, M. A., Fadiman, J.,
& Mojeiko, V. (2009). Refections on transpersonal
psychologys 40
th
anniversary, ecopsychology,
transpersonal science, and psychedelics: A
conversation forum. International Journal of
Transpersonal Studies, 28, 39-52.
Sharpe, K. J. (1984). From science to an adequate mythology.
Auckland, New Zealand: Interface Press.
Shah, I. (Ed.). (1967). Te man who walked on water. In
Tales of the Dervishes (pp. 84-85). New York, NY: E.
P. Dutton.
Tarnas, R. (1991). Te passion of the Western mind:
Understanding the ideas that have shaped our world
view. New York, NY: Ballantine Books.
Tart, C. T. (2009). Te end of materialism: How evidence
of the paranormal is bringing science and spirit together.
Oakland, CA: New Harbinger.
Yunt, J. D. (2001). Jungs contribution to an ecological
psychology. Journal of Humanistic Psychology, 41(2),
96-121.
Vich, M. (1986). Te argument for transpersonal
psychology. Common Boundary, 4(4), 2-3.
Walsh, R. (1989). Psychological chauvinism and nuclear
holocaust: A response to Albert Ellis and defense of
non-rational emotive therapies. Journal of Counseling
and Development, 67(6), 338-340.
Welwood, J. (1984). Principles of inner work:
Psychological and spiritual. Journal of Transpersonal
Psychology, 16(1), 63-73.
Wilber, K. (1980). Te Atman project: A transpersonal
view of human development. Wheaton, IL: Quest.
Wilber, K. (1981). Up from Eden: A transpersonal view of
human evolution. Garden City, NY: Anchor Books/
Doubleday.
Wilber, K. (1989a). God is so damn boring: A response
to Schneider. Journal of Humanistic Psychology,
29(4), 457-469.
Wilber, K. (1989b). Reply to Schneider. Journal of
Humanistic Psychology, 29(4), 493-500.
Wilber, K. (1989c). Lets nuke the transpersonalists: A
response to Albert Ellis. Journal of Counseling and
Development, 67(6), February, 332-335.
Wilber, K. (1995). Sex, ecology, spirituality: Te spirit of
evolution. Boston, MA: Shambhala.
Wilber, K. (2006). Integral spirituality: A startling new
role for religion in the modern and postmodern world.
Boston, MA: Integral Books/Shambhala.
Notes
1. Schroll: Since this conversation took place, Rowan
(2010) has compared Wilbers stage theory of
consciousness to levels of psychological maturity
and/or our process of transpersonal growth, whose
various stages are refected in answers to koans.
2. Schroll: Tis sounds like an excellent paper and
it is very hopeful to hear that Rollo May reversed
his views on transpersonal psychology. I will see if
I can track this down and will let you know when
I fnd it. Rowan: I have tracked down the Rollo
May conversation to 1992, but still no source! It was
Rollo May, Jacqueline Larcombe Doyle and Stanley
Krippner. Following this information exchange, I
wrote to Stanley Krippner and found out that the
reference we were seeking was May, R., Krippner,
S., & Doyle, J.L. (1992). Te role of transpersonal
psychology in psychology as a whole: A discussion.
Schroll: I heard back again from Stanley Krippner.
Due the kindness and generosity of Stanley, and his
brilliant research assistant Steve Hart, they are going
International Journal of Transpersonal Studies 136 Schroll, Rowan, & Robinson
to mail a copy to me. Rowan: Good progress Mark!
3. Ellis and Yeager (1989) do provide a more
extensive discussion of these various euphemisms
of transpersonal psychology. Still, the distinctive
vision of transpersonal psychology remains
misunderstood.
About the Authors
Mark A. Schroll, Ph.D., is Research Adjunct Faculty,
Institute of Transpersonl Psychology, Palo Alto,
California, an Co-Editor-in-Chief, Restoration Earth:
An Interdisciplinary Journal for the Study of Nature and
Civilization. He is Founding Editor of Rhine Online: Psi-
News Magazine; in 2011 he Edited Rhine Online 3(1), the
special 2
nd
anniversary issue Sacred Sites, Consciousness,
and the Eco-Crisis. He served as Guest Managing Editor
of the special Anthropology of Consciousness, 22 (1), 2011
issue From Primordial Anthropology to a Transpersonal
Ecosophy, and Anthropology of Consciousness, 16 (1), 2005
issue Primordial Visions in an Age of Technology. He
served as the 2009 Co-Chair for Bridging Nature and
Human Nature, the annual Society for the Anthropology
of Consciousness conference co-sponsored by the
Association for Transpersonal Psychology. He serves on
the Editorial Board Journal of Ecopsychology, and was
invited to serve as Co-Editor of the forthcoming special
issue, Te Ecosophies of Communication: Exploring the
Worldview of Gregory Bateson and Arne Naess, with
Michael Caley, Editor-in-Chief, Te Trumpeter: Journal
of Ecosophy (due out fall/winter 2012). He served as
Editorial Assistant on the frst issue of Goddess Tealogy
with Patricia Iolana (due out in the Fall of 2011). He
serves on the Windbridge Institute Scientifc Advisory
Board, and the Advisory Board of Alternative Terapies
in Health and Medicine. Schroll is a transpersonal
cultural theorist and conference organizer with multi-
disciplinary interests ranging from philosophy of science
to ecopsychology/transpersonal ecosophy. He can be
reached at rockphd4@yahoo.com.
John Rowan, Ph.D., has been studying the transpersonal
and meditating since 1982, and has published papers,
chapters and books on this subject a number of times
since then. His training manualon the ten ox-herding
pictures was published in 1993. He is a Fellow of the
British Psychological Society.
Oliver C. Robinson, Ph.D., University of Greenwich,
senior lecturer in psychology (September 2006 to present),
London, United Kingdom. He is the author (with D.
Lorimer, Eds), of A new Renaissance: Transforming science,
spirit and society (Floris Books, November 2010).
About the Journal
Te International Journal of Transpersonal Studies is a
peer-reviewed academic journal in print since 1981. It is
published by Floraglades Foundation, and serves as the
ofcial publication of the International Transpersonal
Association. Te journal is available online at www.
transpersonalstudies.org, and in print through www.
lulu.com (search for IJTS).
International Journal of Transpersonal Studies 137 Ecopsychology, Transpersonal, and Nonduality
Ecopsychology, Transpersonal Psychology, and Nonduality
Nonduality is at the core of both transpersonal psychology and ecopsychology and provides a
means of fnding common ground between these approaches. However, misunderstandings
and the lack of an adequate conceptual language for nonduality have limited the value
of this concept for ecopsychology. Nonduality is presented as a range of experiences and
stages of development in which particulars are perceived and understood as part of an all-
encompassing totality. Specifcally, nonduality is understood in terms of a self-identity
in which separating boundaries no longer isolate one from other expressions of Being. A
description of nondual dimensions of Being based on the Diamond Approach of A. H.
Almaas provides ways of articulating the transpersonal dimensions of ecopsychology.
International Journal of Transpersonal Studies, 30(1-2), 2011, pp. 137-147
M
any have recognized transpersonal experiences
in natural settings and found qualities of
peace, joy, love, guidance, and inspiration
that are exemplars of the spiritual quest. Similarly, some
people in both the psychological and the environmental
action communities sense that ecopsychology can be
a path to the spiritual as well as a powerful element in
promoting sustainable lifestyles, efective environmental
work, and optimal mental health. Spirituality has been
part of the ecopsychology literature, though not without
ambivalence or disagreement. For the most part, however,
the transpersonal elements of ecopsychology have not
been clearly articulated. In this article, I explore the
connection between ecopsychology and transpersonal
psychology. Since the central issue for this connection is
the notion of nonduality, I ofer a discussion of nonduality
and its relation to ecopsychology. I do not intend this to be
a thorough review of either transpersonal psychology or
ecopsychology but rather a contribution to a continuing
dialogue on psyche, nature, and spirit.
Research on Nature-Based
Transpersonal Experiences
A
substantial and rapidly-growing body of
psychological research points to the mental health
benefts of nature experiences. Research settings include
a broad range of encounters with nature including
extended wilderness trips, nearby nature (such as city
parks and gardens), built environments, and immersion
into nature images. Most of the research has focused on
relaxation, a sense of restoration, and cognitive benefts
(Hartig, Mang, & Evans, 1991; Ulrich et al., 1991;
Kaplan, 1995; Chalquist, 2009). More recently, research
on nature experiences has demonstrated increases in
prosocial behavior (Weinstein, Przybylski, & Ryan,
2009) and a sense of vitality (Ryan et al., 2010).
An important subset of this research identifes
transpersonal aspects of nature experiences. Wuthnow
(1978) used three defnitions of peak experiences in a
large representative survey: feeling that you were in
close contact with something holy or sacred, feeling
that you were in harmony with the universe, and
experiencing the beauty of nature in a deeply moving
way. Eighty-two percent of his sample reported being
deeply moved by the beauty of nature, the most common
of the three defnitions, and forty-nine percent felt this
experience had a lasting infuence. Greeley (1974) and
Keutzer (1978) asked large samples whether they had
had what they called an ecstatic experience or an intense
spiritual experience. Tirty-fve percent of the U.S.
population and sixty-fve percent of a college population
(respectively) responded afrmatively. In these studies,
the beauties of nature such as the sunset was ranked as
the most common trigger by the students and the third
most common trigger by the general population. In a
cross-cultural confrmation of these fndings, Hofman
(2007) found that a sample of Japanese college students
John V. Davis
Naropa University
Boulder, CO, USA
Keywords: ecopsychology, transpersonal psychology, nonduality, spirituality and
nature, Almaas, Diamond Approach
International Journal of Transpersonal Studies 138 Davis
reported nature experiences as the frst or second most
common trigger for their peak experiences.
Several empirical studies have examined spiritual
experiences in the context of wilderness adventure
activities. Overall, it seems that both the adventure
element and the wilderness setting play a role in evoking
transpersonal experiences and that one of the primary
reasons people engage in wilderness experiences is to seek
transpersonal experiences (Brown, 1989). For instance,
Stringer and McAvoy (1992), using naturalistic inquiry
methods, found that spiritual experiences are common in
wilderness adventure activities. Beck (1988) studied river
rafters and showed that intensive recreational encounters
with wild rivers often led to transpersonal experiences
expressed in terms of humility and spirituality....[and]
a sense of oneness (p. 133-135; emphasis in original).
Kaplan and Talbot (1983) and Talbot and Kaplan (1986)
reported extensive research on wilderness experiences.
Teir Outdoor Challenge Program took inner city
children, teachers, and others on week-long wilderness
trips and analyzed the contents of participants journals.
Although this program did not have an explicit
psychological orientation, they found spiritual and
transpersonal qualities to be the strongest theme.
For many participants [during the backpacking trips]
there is eventually a surprising sense of revelation, as
both the environment and the self are newly perceived
and seem newly wondrous. Te wilderness inspires
feelings of awe and wonder, and ones intimate
contact with this environment leads to thoughts
about spiritual meanings and eternal processes.
Individuals feel better acquainted with their own
thoughts and feelings, and they feel diferent in
some waycalmer, at peace with themselves, more
beautiful on the inside and unstifed. . . .
[After the trips] there is a growing sense of wonder
and a complex awareness of spiritual meanings as
individuals feel at one with nature, yet they are aware
of the transience of individual concerns when seen
against the background of enduring natural rhythms.
(Kaplan & Talbot, 1983, p. 178-180)
Transpersonal Psychology and Ecopsychology
I
n transpersonal psychology, as well as many other
psychological approaches, the sense of separate self is seen
as a product of ones personal history and is characterized
by a sense of autonomy, independent agency, and separation
from surroundings. Te transpersonal approach difers
from other approaches, however, by valuing and describing
states in which the self transcends a narrow identifcation
(e.g., Wilber, 2000). Self-transcendence refers to states
of consciousness and stages of development in which the
sense of self is expanded beyond the ordinary boundaries,
identifcations, and self-images of the individual personality
and refects a fundamental connection, harmony, or
unity with others and the world (Caplan, Hartelius, &
Rardin, 2003; Davis, 2003; Friedman, 1983; Walsh &
Vaughan, 1993). Bynum (1997), consistent with many
others describing transpersonal psychology, places unitive
conscious experiences at the center of the feld (p. 301).
Based on a longer list of 202 defnitions, Lajoie and Shapiro
(1992) ofered this integration:
Transpersonal psychology is concerned with the
study of humanitys highest potential, and with
the recognition, understanding, and realization
of unitive, spiritual, and transcendent states of
consciousness. (p. 91)
Ecopsychology argues that the deep and
enduring psychological questionswho we are as human
beings, how we grow, why we sufer, how we healare
intimately connected to our relationships with the natural
world, and similarly, that the overriding environmental
questions of our timethe sources of, consequences
of, and solutions to environmental destructionare
deeply rooted in the psyche, our images of self and
nature, and our behaviors. Among ecopsychologys
potential contributions are bringing more sophisticated
psychological principles and practices to environmental
education and action; bringing the contributions of
ecological thinking, the values of the natural world, and
responses to environmental destruction to psychotherapy
and personal growth; and fostering lifestyles that are both
ecologically and psychologically healthy (Doherty, 2009;
Esbjrn-Hargens & Zimmerman, 2009; Roszak, 1992;
Roszak, Gomes, & Kanner, 1995; Winter, 1996).
Ecopsychologists view the relationship between
humans and nature as a deeply bonded and reciprocal
communion or union between humans and nature. Te
denial of this bond is a source of sufering both for the
physical environment and for the human psyche, and the
realization of the connection between humans and nature
is healing for both. Tis reconnection includes the healing
potential of contact with nature, work on grief and despair
about environmental destruction, psychoemotional
bonding with nature as a source of environmental action,
International Journal of Transpersonal Studies 139 Ecopsychology, Transpersonal, and Nonduality
and the cultivation of environmentally-responsible
lifestyles. A number of methods have been used by
ecopsychologists to awaken and develop this connection,
including sensory-based educational and counseling
techniques (Cohen, 1993), wilderness passage rites (Foster
& Little, 1988, 1997; Davis, 2005) and other wilderness-
based work (Greenway, 1995; Harper, 1995), shamanism
(Gray, 1995), and psychotherapeutic practices (Cahalan,
1995; Swanson, 1995; Buzzell & Chalquist, 2009).
For the most part, ecopsychology presents two
images for the relationship between humans and nature:
(a) nature as home and its inhabitants as family (e.g.,
siblings or Mother Earth) and (b) nature as self, in which
self-identifcations are broadened and deepened to include
the non-human world. Tese views stand in contrast to
views that nature is dangerous and needs to be controlled
and dominated or that nature is (merely) a useful resource
which needs to be protected, conserved, and stewarded
for ourselves and future generations. Fox (1995) provided
a useful outline of various positions on human-nature
relationships. A transpersonal view of human-nature
relationships can include these two images, and it will
transcend them. Conceiving of nature as an expanded and
more-inclusive self may be a necessary step in developing a
more transpersonal view of the human-nature relationship.
However, this broader self is not a fnal understanding.
What is needed is an articulation of a transpersonal
view that goes beyond the nature-as-self view without
invalidating it. Such a transpersonal view recognizes
that both human and nature are expressions of the same
ground of Being. An understanding of unitive, nondual
states, and practices for developing this understanding is
the foundation for an efective integration of transpersonal
psychology and ecopsychology.
Integrations of Ecopsychology
and Transpersonal Psychology
R
eferences to spirituality, sacredness, and the
transpersonal (though generally without using that
term) can be found in much of ecopsychology. Teodore
Roszaks (1992) Te Voice of the Earth, the seminal
book in ecopsychology, includes positive references to
nature mysticism, Feminist Spirituality, and in his
conclusion, the interplay between planetary and personal
well-being, [phrasing which] is deliberately chosen for
its traditional theological connotation (p. 321). Snell,
Simmonds, and Webster (2011) reviewed Roszaks work
on ecopsychology and concluded that spiritual experience
(though he tends to avoid that term) is an important
theme in his presentation of ecopsychology. Whether or
not ecopsychology continues along the lines proposed by
Roszak, they argued it would be prudent to account for
Roszaks contribution and the signifcance of spiritual
experience in his representation of ecopsychology
(p. 112). Warwick Foxs (1995) Transpersonal Ecology
bears directly on the intersection of transpersonal
psychology and ecopsychology. Although the original
1990 publication of this book predates Roszaks (1992)
major presentation of ecopsychology, Fox mentioned
Roszaks earlier work at several points. Importantly for
this discussion, Fox included Roszak in a list of writers
who see the cultivation of ecological consciousness in
spiritual or quasi-religious terms (Fox, 1995, p. 52).
Andy Fishers Radical Ecopsychology (2002) is
another formative work for the feld of ecopsychology,
and he also included multiple positive references to
spirituality in ecopsychology. He considered spirituality
in some instances to be virtually synonymous with the
reunion of humans and the rest of nature (p. 97) and
a necessary foundation for encountering the depths of
environmental sufering in order to engage in efective
environmental action (pp. 190-191). Deborah Winters
Ecological Psychology (1996) included a major section
on transpersonal psychology with a discussion of deep
ecology, transpersonal ecology, and ecopsychology. She
concluded that with so much common conceptual
ground, it is not surprising that theories are beginning to
synthesize transpersonal psychology and deep ecology
(p. 249). She cited Roszaks ecopsychology and Foxs
transpersonal ecology as examples of this synthesis. Te
subtitle of her book, Healing the Split between Planet and
Self, clearly expresses her view of a unity that transcends
the illusion of a human-nature split. Winter summarized
a discussion of these felds this way:
Te basic principle to be drawn from both gestalt and
transpersonal psychology (and their recent forms of
ecopsychology and transpersonal ecology) is that our
ordinary experience of ourselves as separate autonomous
beings is incomplete and inaccurate. [Recognizing
this] will require . . . a shift in consciousness (the
transpersonal emphasis) from the smaller, autonomous,
ego-oriented self to the wider and deeper ecological self.
Transpersonal psychologists, ecopsychologists, and
transpersonal ecologists argue that such a shift is more
than a cognitive eventit is also a directly perceptual
and/or spiritual event. (p. 264, emphasis supplied)
International Journal of Transpersonal Studies 140 Davis
Doherty (2009) suggested that as ecopsychology
moves into a second generation of research, theory,
and application, it is becoming less defned by its
countercultural, holistic, and romantic stance and more
self-refective, pluralistic, and pragmatic. Doherty called
for an expansion from those early tenets of ecopsychology
but not a rejection of them. For others, this movement
within ecopsychology may refect concerns about the
explicit spiritual and mystical favor of early presentations
of ecopsychology by Roszak and others. For example,
Reser (1995) found cause for concern with the quasi-
religiousand often explicitly religiouscharacter
of the discourse (p. 241). Te rhetoric is of spiritual
connecting and transformation, there is a clear quest for
the sacred and use of ritual, frequent reference to earth
magic and animism/transcendentalism, [and so forth]
(p. 242). While Reser and others are skeptical about the
value of an ongoing infuence of transpersonalism in
ecopsychology, I feel its intersection with transpersonal
psychology is one important aspect of ecopsychologys
pluralism. While ecopsychology fnds useful common
ground with environmental psychology, conservation
psychology, and other environmentally-focused psych-
ologies, it will also be fruitful to develop its common
ground with transpersonal psychology.
Nonduality
I
am using the term nonduality to capture the
understanding of unitive states, an expanded and deeper
sense of self, and self-transcendence. In transcending a
sense of separate self, one realizes a nondual relationship
with Being. It is not awareness or consciousness which is
transcended, only the sense of a self which is grounded
in separation, narcissism, and defenses (the so-called
ego in many spiritual traditions). Nonduality does not
mean a loss of consciousness but rather a heightened
consciousness in which particulars (objects, persons, and
relationships) can be perceived with greater clarity as the
conditioning and cognitive limitations of the ego-based
separate self are dissolved, integrated, and transcended.
Tis view of nonduality is at the core of the relationship
between transpersonal psychology and ecopsychology.
Ecopsychology is based on the recognition of a
fundamental nonduality between humans and nature
and on the insight that the failure to experience, value,
and act from this nonduality creates sufering for both
humans and the environment. Nonduality and unitive
states of consciousness are also at the foundation of trans-
personal psychology. Demonstrating this close connection
between nature, nonduality, and transpersonal states,
Wilber (1996) illustrated the frst of the transpersonal
stages of development as nature-mysticism, defned by
an awareness that is no longer confned exclusively to
the individual ego (p. 202). I would argue that this is
one description of nonduality. At this level, there is no
separation between subject and object, between you and
the entire natural world out there. Inside and outside
they dont have any meaning anymore. You can still tell
perfectly well where you body stops and the environment
beginsthis is not psychotic adualism. ... It is your own
higher self (Wilber, 1996, p. 202, emphasis in original).
From an ecopsychological perspective, Greenway
(1995) pointed to dualism as perhaps the source of our
pervasive sense of being disconnected from the natural
world (p. 131). He suggested that such dualism is also at
the root of our cultures domination, exploitation, and
destruction of our habitat, the very basis of our survival
as a species (p. 131). He suggested that an important
step in redressing these problems is a better language
for ecopsychology and for understanding nonduality. I
agree.
Nonduality refers to the locus, structure, and
nature of self-identity, encompassing those states of
Being and consciousness in which the sense of separate
individuality and autonomy has been metabolized or
dissolved into the fow of experience. Self-identity becomes
integrated into a qualitatively higher (or deeper) perspective
in which individual identity and the contents of experience
are diferentiated but not split or separated. Te world
does not melt away, perception gains greater clarity and
richness, and actions fow more harmoniously. At the
same time, the self is no longer experienced as separate or
ultimately autonomous. Instead, an expanded, more open,
and more inclusive view of the world becomes foreground.
As Zimmerman wrote, In the moment of releasement,
enlightenment, or authenticity, things do not dissolve
into an undiferentiated mass. Instead, they stand out or
reveal themselves in their own unique mode of Being
(as quoted in Fox, 1995, p. 239). Similarly, Fox wrote,
Te realization that we and all other entities are aspects
of a single unfolding realitythat life is fundamentally
onedoes not mean that all multiplicity and diversity
is reduced to homogeneous mush (p. 232). Indeed, all
spiritual traditions that have described nonduality have
pointed out that the world becomes more real, beautiful,
alive, and whole when one steps outside the confnement
of duality. When the separate identity, with its flters and
International Journal of Transpersonal Studies 141 Ecopsychology, Transpersonal, and Nonduality
expectations based on personal needs, history, cognitive
schemata, and the like, is not reifed or identifed with, the
world appears to us as more vivid and vital.
A central difculty in understanding the role of
nonduality in ecopsychology is the misconception that
nonduality is undiferentiated (the descriptions by Fox
and Zimmerman notwithstanding). In that view, the
nondual state, a merged union without any diferences or
discriminations, would preclude perception and action.
For example, Naess (1989) spoke of two ways to go wrong:
Here is a difcult ridge to walk: to the left we have the
ocean of organic and mystic views, to the right the abyss
of atomic individualism (p. 165). Yet, these are not
opposite sides of the same ridge. Te issue of nonduality is
somewhat complicated by the fact that there are nondual
states in which perception does disappear into a complete
and absolute cessation. However, this is not the only state
in which the self is in a union with the world. Te more-
inclusive defnition I am using here is more consistent
with reports of nonduality in relation to nature. I suggest
that the ocean of organic and mystic views is precisely
the way out of the abyss of atomic individualism.
Finding ourselves to be this ocean, nothing more than
identifcation with a separate self is lost. Duality is a
product of identifcation, not diferentiation.
Dimensions of Nonduality
M
ost spiritual wisdom traditions have described
this terrain and developed specifc methods
for experiencing, understanding, and integrating
nonduality. A. H. Almaas, in what he calls the Diamond
Approach, articulates a richly detailed and systematic
approach to clarifying personality, experiencing essence,
and realizing spiritual maturity (Davis, 1999). His
descriptions of nondual states (which he has also called
boundless or formless) states are particularly relevant
here. Almaas has described fve boundless or nondual
dimensions, each with distinctive characteristics, and he
has related each dimension to descriptions of these states
from traditional spiritual systems, including Sufsm,
Buddhism, Christianity, Kabbalah, and Shaivism (e.g.,
1986, p. 419-484; 2000b, p. 397-441). Each dimension
has a sense of freedom, clarity, and authenticity which
transcends ordinary identity without denying or
rejecting a sense of individual consciousness. A precise
understanding of the psychological issues that arise in
each of these advanced stages of spiritual work provides
foundations for self-realization through the method of
inquiry and other practices. He has further described
the integration of these nondual dimensions into the
personal life and functioning of individuals (Almaas,
2000a, 2000b). I will give brief descriptions of each to
help clarify this discussion of nonduality in the context
of ecopsychology.
In one of these dimensions the world is
experienced as a fowing, dynamic unfoldment in each
moment. Tis dimension leads to an awareness that the
world is born anew each moment. Tis dynamism reveals
the worlds aliveness, its multiplicity, and its constant
unfolding.
Te fact that presence includes the various
manifestations of the self in a nondual way indicates
that presence is not a static reality. Seeing that it
is always transforming its appearance, we become
aware that presence is dynamic. It is not only
thereness, but also a fow. (Almaas, 2000b, p. 33)
From this dimension, nature is seen in its eternal and
timeless unfolding expression and change. Tis expression
is not haphazard but self-organizing. Inner experience,
the physical world, conceptualizations, and actions all
arise, discriminable but not divided. One might use a
metaphor of waves on an ocean which can be identifed
as unique but never separate from the ocean. Self and
nature are manifestations of this fow; neither is more
or less central or fundamental. Tis dimension reveals
that discrimination, change, and unfolding can happen
without a separate self.
Without equating Almaass description to others,
this dimension compares to Foxs (1995) cosmologically
based identifcation and the focus by Roszak and others
on the world as a single unfolding processas a unity
in process, to employ Teodore Roszaks splendid
phrase (p. 252). Tis concept of dynamic, nondual fow
is also similar to Roszaks (1992) use of the concepts
of anima mundi, World Soul, and Gaia. He described
these related concepts as the view that the whole of the
cosmos is a single great organism (p. 139) referring to its
vitality, aliveness, and unfolding. Almaas gave a similar
description of this dimension:
Te world is perceived, in some sense, as alive and
living, as one infnite and boundless organism
of consciousness. It is not merely the presence of
Being or consciousness; this dimension of Being
is experienced as a living organism, boundless and
infnite. (Almaas, 2000a, p. 475)
International Journal of Transpersonal Studies 142 Davis
Almaas has also referred to this dimension as the
Universal Soul or the soul of the universe, similar
to Roszaks use of the term World Soul (personal
communication, July 28, 1997). Both Roszak and
Almaas use soul in the sense of its original meaning as
individual consciousness or the medium of experience.
All of these ideas, taken together, point to existence
as a single unfolding reality, in constant renewal and
originality, fowing, and undivided.
A second boundless dimension focuses on the
richness and beauty of existence and the origin of the
limitless aesthetic qualities of the world. It is referred
to often in nature writing and descriptions of nature-
oriented mystical experiences. With this dimension
comes an unconditional love for the world. Te fow of the
phenomena (both as inner experience and outer world)
may be seen as a surface quality whose depth is this beauty,
or the fow may be co-emergent with this beauty, and
what is fowing is beauty and love. Experiencing this fow
deeply reveals that its nature is beauty and love. Almaas
described it as being held in the arms of a boundless loving
light. Without the veils of dualistic identity, the world
emerges in ever more exquisite ways, revealing its intrinsic
glory and richness. Everythingincluding ego, spirit,
sufering, attachment, environmental destruction, toxic
dumps, the outrageous beauty of a sunrise, and the grace
of a bird rising from a pondis seen as an expression and
manifestation of unconditional love. Tis is not a logical
conclusion or solely an intellectual insight but rather a
direct, transrational knowing of the nature of reality.
Penetrating or transcending the boundless, nonegoic,
nondual sense of fow does not halt or disappear nature;
it reveals a deeper characteristic of nature, its loveliness,
in a way that ego-based experience does not.
Te unfolding of nondual consciousness does
not stop with this beauty and love, despite our tendency
to want to hold on to it and reside in it. When this
dimension of beauty and love is experienced deeply
enough, its nature is revealed as a deeper dimension
of nonduality, a fullness of presence. Beauty is now
seen as a surface quality, and within the loveliness and
lovableness of the world lies the fact of its presence. If,
as Emerson wrote, beauty is Gods handwriting, this
dimension corresponds to God, the source of that beauty
(though nontheistic traditions have also recognized this
dimension of pure presence without invoking a singular
deity). Patterns in the world are revealed as expressions
of noetic forms. Te world (inner and outer) has a
quality of presence, purity, signifcance, profundity, and
realness that was masked, as it were, by its beauty. All is
experienced as pure presence without any diferentiated
characteristics beyond the experience of its existence.
At this level of realization, we come also to perceive
the unity of all manifestation. Since Being is an
indivisible medium (not composed of parts), it
follows that everything makes up a unity, a oneness.
Tere is one existence, as opposed to two or many. It
is merely an infnite presence that possesses a pattern.
Tis pattern is everything we perceive, including all
persons and objects. So everything is connected to
everything; there exist no separate and autonomous
objects or persons. (Almaas, 2000b, p. 406)
Tere is discriminating awareness, but this awareness is
not separate from the knowledge of it. Tis dimension
reveals in a deeper way that consciousness and the world
are nondual. Nature is revealed in its profound, palpable
and precious existence.
Tis nondual presence resembles what Fox
(1995) called ontologically based identifcation.
Te basic idea that I am attempting to communicate
by referring to ontologically based identifcation is
that the factthe utterly astonishing factthat
things are impresses itself upon some people in such
a profound way that all that exists seems to stand out
as foreground from a background of nonexistence,
voidness or emptinessa background from which
this foreground arises moment by moment. . . . Te
environment or the world at large is experienced
not as a mere backdrop against which our privileged
egos and those entities with which they are most
concerned play themselves out, but rather as just
as much an expression of the manifesting of Being
(i.e., of existence per se) as we ourselves are. (p. 251,
emphasis in original)
Fox related this awareness to the insights of the Zen
Buddhists, Heidegger, and Wittgenstein and suggested
that people experiencing the world in this way on a
regular or semi-regular basis (typically as a result of
arduous spiritual discipline) fnd themselves tending to
experience a deep but impartial sense of identifcation
with all existents (p. 251, emphasis in original). I would
extend this to say that all existents are experienced
as a unity, and the unity of Being is the source of this
identifcation.
International Journal of Transpersonal Studies 143 Ecopsychology, Transpersonal, and Nonduality
Te ground and inner nature of the awareness
of pure presence is the realm of nonconceptual
awareness and pure perception. It is what Fox called the
background of nonexistence, voidness, or emptiness
from which arises existence and presence. Penetrating
the pure presence and unity of the world, one discovers
its ground to be awareness without content or concepts.
It has a quality of emptiness that is more fundamental
than form. Upon realizing the pure presence and fullness
of Being, one
begins to experience the totality of the world
which forms a onenessas external to himself [sic
1
],
as if his identity now is deeper than this unity of
experience. . . . He realizes that he still adheres to
the concepts of world, oneness, existence, and so
on, or more precisely, that these things are actually
concepts. He penetrates his reifcation of Being,
unity, and oneness. Tis precipitates the movement
of the students identity into a subtler manifestation
of Being, a totally nonconceptual realization of true
nature. He experiences himself now as nonconceptual
reality, beyond all mind and concepts, beyond all
specifcations and recognitions. . . . He is both self
and not self. Tis is a very paradoxical manifestation
of Being, beyond any conceptualization. . . . Tere is
a stunning sense of awakeness, intensely fresh and
new. When there are no concepts in our recognition
of ourselves, nothing is old; everything is the pure
freshness of suchness, the intensity of eternity that
has no concept of time. (Almaas, 2000b, pp. 411-
412)
Note that while there is no conceptual content
in this state, there is awareness and that awareness has
noticeable qualities: freshness, intensity, timelessness,
and transparency. Indeed, nature is revealed in a fully
transparent way. One sees the world, but it is as if each
perception is empty of diferentiated content beyond
pure awareness, brand new, and undistorted by past
memories, expectations, and labels. Te dynamic fow
described above is co-emergent with this dimension.
However, rather than the fow of beauty and love or
the fow of noetic forms, here it is experienced as pure
fow without content. Zen Buddhism, among other
contemplative and mystical traditions, has dealt with
this dimension. Perhaps this is what Gary Snyder
pointed to when he titled his collection of his poetry
No Nature.
But we do not easily know nature, or even know
ourselves. Whatever it actually is, it will not fulfll
our conceptions or assumptions. It will dodge our
expectations and theoretical models. Tere is no
single or set nature either as the natural world or
the nature of things. Te greatest respect we can
pay to nature is not to trap it, but to acknowledge
that it eludes us and that our own nature is also
fuid, open, and conditional.
Hakuin Zenji put it self-nature that is no
nature/ . . . far beyond mere doctrine. An open space
to move in, with the whole body, the whole mind.
(Snyder, 1992, p. v., emphasis in original)
Almaas also described a nondual dimension
fundamental to each of these. He called this the Absolute,
a dimension beyond presence and emptiness. Te
Absolute is the unknowable origin and ultimate nature
of Being. At this level, all paradoxes dissolve, including
the paradox that existence is both full and empty, present
and absent. Tis absolute mystery is beyond all qualities
of Being. It is a cessation and an absence: no perception,
no awareness that there is no perception, no movement.
He compared it to the state of consciousness in deep
sleep or to the state of universe before the Big Bang. Te
Absolute is revealed only in its absence. Te state of the
Absolute shows all that is seennature, self, culture,
sacred, profaneis a thin bubble over this complete
mystery. Tis is the source of the experience of complete
liberation and complete nonduality. Although it is its
nature to be indescribable and unknowable, various
spiritual traditions have acknowledged this mystery
and recognized it as the ultimate source of freedom and
liberation.
A Nonhierarchical View
T
he dimensions of nondual Being are usually presented
as a linear unfolding or development according
to a journey of ascent. Tis progression describes the
development of consciousness from the perspective of the
individual. Consciousness, as it develops and becomes
more refned, reveals increasingly deeper and more subtle
levels of Being. On the other hand, Being can be described
as unfolding and manifesting in an orderly way from
the Absolute mystery into the multitude of forms and
qualities of the phenomenal world. As it unfolds, it fows
through these various dimensions in a progression from
the Absolute mystery to those more diferentiated as the
phenomenal world, a journey of descent. Te mystery
International Journal of Transpersonal Studies 144 Davis
unfolds and manifests frst as non-conceptual awareness
which diferentiates into presence itself and then into
forms, patterns, and qualities, giving rise to experiences of
ourselves as humans, and the world. Te journey of ascent is
a process of understanding the inner nature of phenomena,
including the physical and the experiential realms, as a
progression to more and more subtle forms of nonduality.
Te journey of descent is a process of nonduality expressing
itself in more and more diferentiated manifestations
without losing its inherent unity.
Both of these journeys and each of these
dimensions can also be viewed as co-existent and co-
emergent. Tese dimensions are complementary and
equally valid. Immanence, fullness, and the myriad
forms of the world are one side of a coin (the result of
the journey of descent); transcendence, emptiness, and
the mystery of union are the other (the fruition of the
journey of ascent). Tus, the richness and beauty of the
world are no more or less privileged than its emptiness.
Tis view contrasts with those spiritual systems which
hold that one of these dimensions is real and the others
are illusory. Tis is a particularly important point for
ecopsychologists. Tis understanding of nonduality does
not devalue or reject the natural world or human culture.
From this view, spiritual realization does not need to
isolate nature from humans. To the extent that one does
want to distinguish these (and there are times this is a
useful distinction), they can still be seen as manifestations
of the same absolutely mysterious ground of Being.
None of the dimensions of nonduality means leaving
the world. Te physical world as less than the spiritual is
rejected, as is as the natural world as the source of Being.
Regardless of whether the physical world (including the
natural world) or spirit is privileged, both of these views
continue a pernicious duality. With the understanding of
nonduality presented here, one can embrace both nature
and human as manifestations of Being.
Nonduality and Functioning
T
he consciousness of nonduality is closely related
to the action that emerges in nondual states.
Just as nonduality is not undiferentiated mass or
homogeneous mush, non-doing is not merely quietude
or passivity (although it may be when appropriate). In
virtually all the descriptions of nonduality throughout
the worlds spiritual wisdom traditions, nonduality has
been seen not as an end to action, but as the beginning
of a new source of action that does not place self-interest
at the center.
Some ecopsychologists and deep ecologists have
pointed to this as a source of environmental action. Fox
(1995), summarizing a vast amount of writing in this
area, concluded, For transpersonal ecologists, given a
deep enough understanding of the way things are, the
response of being inclined to care for the unfolding
of the world in all its aspects follows naturally (p.
247). Wilber (1996) claimed that in nature mysticism,
a spontaneous environmental ethics surges from your
heart (p. 204). Such engaged spirituality can be seen
in the activism of Gandhi, Tich Nhat Hanh, and the
Dalai Lama, for example. One who understands and has
integrated the teachings of nonduality has no resistance
to acting on behalf of all of existence and its parts.
Conficts between ones own interests and the interests
of the whole are transcended. Te wisdom of the whole
guides ones actions in a way that is optimal for the
whole. Nonduality prompts compassionate and skillful
action in the service of the environment. To the extent
that these propositions need empirical testing, this
understanding of nonduality could help operationalize
such research.
Conclusions
T
his understanding of nonduality has radical
consequences for views of nature and psyche. When
nature is seen as a family or larger self, it is a projection
of our human selves, and an eventual split is inevitable.
When we conceive of the world, we impregnate it with
our concepts, so to speak, and birth it through our own
images. We do not encounter nature on its own, but
through our flters. With the concept of the world as
a larger self comes the possibility judgments, grasping,
rejection, and constrictionall the characteristics of a
smaller, egoic, and dualistic self. Tis is the origin of
the splits that lead to alienation and sufering. A nondual
view of ecopsychology goes beyond anthropocentrism
and ecocentrism. One could say that Being or the
totality of existence is the center and equally, that there
is no center, just fow, beauty, presence, emptiness, and
mystery.
A transpersonal understanding that is sensitive
to the Earth recognizes that direct contact with nature,
wherever it is encounteredin the backyard, garden,
wilderness, or ones bodyexpands and develops
ones maturity beyond the personal and supports self-
transcendence. It also recognizes spirit in all forms,
including the natural, the built, the wounded, the
sublime, and the toxic. Environmental problems become
International Journal of Transpersonal Studies 145 Ecopsychology, Transpersonal, and Nonduality
an arena for selfess service, and the phenomenal world
becomes an arena for transpersonal insights and nondual
awareness.
Ecopsychologists and transpersonal psychologists
have made connections with each other, though not
without some ambivalence. Here and elsewhere, I have
proposed that an integration of ecopsychology and
transpersonal psychology is needed and potentially fruitful
and that its success depends on a clearer understanding
of nondual states of consciousness (Davis, 1998). Tis
clarity can remove some of the reluctance to accept a
transpersonal view within ecopsychology (though for
some, it will no doubt add fuel to this reluctance). It can
also contribute to a nature-oriented transpersonal path.
Tis integration must be inclusive and not discount the
value of what has already been promoted in ecopsychology,
including ecotherapy, ecological lifestyles, and efective,
sustainable environmental action. It must also require
a contemplative wisdom regarding nonduality that
goes beyond intellectual understanding and emotional
appreciation. Tis wisdom entails both the discovery
of deeper dimensions of Being and the development of
the capacity to integrate these dimensions into everyday
experience and action. Tis is not easy, but there is ample
evidence from many spiritual traditions that it is possible,
that it is worthwhile, and that there are methods for
doing it.
References
Almaas, A. H. (1986). Essence: Te Diamond Approach to
inner realization. York Beach, ME: Samuel Weiser.
Almaas, A. H. (2000a). Te pearl beyond price: Integration
of personality into Being. Boston, MA: Shambhala.
Almaas, A. H. (2000b). Te point of existence: Trans-
formations of narcissism in self-realization. Boston,
MA: Shambhala.
Beck, L. (1988). Te phenomenology of optimal exper-
iences attained by whitewater river recreationists in
Canyonlands National Park. (Doctoral dissertation,
University of Minnesota, 1987.) Dissertation Abstracts
International, 48, 2451A.
Brown, M. (1989). Transpersonal psychology: Facilitating
transformation in outdoor experiential education.
Journal of Experiential Education, 12, 14-21.
Buzzell, L., & Chalquist, C. (2009). Ecotherapy: Healing
with nature in mind. San Francisco, CA: Sierra Club
Books.
Bynum, E. (1997). A brief overview of transpersonal
psychology. Te Humanistic Psychologist, 20(2-3),
301-306.
Cahalan, W. (1995). Te earth is our real body:
Cultivating ecological groundedness in gestalt
therapy. Te Gestalt Journal, 18(1), 87-113.
Caplan, M., Hartelius, G., & Rardin, M. A. (2003).
Contemporary viewpoints on transpersonal
psychology. Journal of Transpersonal Psychology,
35(2), 143-162.
Chalquist, C. (2009). A look at the ecotherapy research
evidence. Ecopsychology, 1(2), 64-74.
Cohen, M. J. (1993). Integrated ecology: Te process of
counseling with nature. Te Humanistic Psychologist,
21(3), 277-295.
Davis, J. (1998). Te transpersonal dimensions of
ecopsychology: Nature, nonduality, and spiritual
practice. Te Humanistic Psychologist, 26(1-3), 60-
100.
Davis, J. (1999). Te Diamond Approach: An introduction
to the teachings of A. H. Almaas. Boston, MA:
Shambhala.
Davis, J. (2003). An overview of transpersonal psychology.
Te Humanistic Psychologist, 31(2-3), 6-21.
Davis, J. (2005). Wilderness rites of passage. In B. Taylor
(Ed.), Encyclopedia of Religion and Nature (Vol. 2, pp.
1748-1750). London, UK: Toemmes Continuum
International.
Doherty, T. (2009). A peer-reviewed journal for
ecopsychology. Ecopsychology, 1(1), 1-7.
Esbjrn-Hargens, S. & Zimmerman, M. (2009). Integral
ecology: Uniting multiple perspectives on the natural
world. Boston, MA: Shambhala.
Fisher, A. (2002). Radical ecopsychology: Psychology in the
service of life. Albany, NY: State University of New
York Press.
Foster, S., & Little, M. (1988). Te book of the vision
quest. New York, NY: Prentice Hall.
Foster, S., & Little, M. (1997). Te roaring of the sacred
river: Te wilderness quest for vision and self-healing.
Big Pine, CA: Lost Borders.
Fox, W. (1995). Toward a transpersonal ecology: Developing
new foundations for environmentalism. Albany, NY:
State University of New York Press.
Friedman, H. (1983). Te Self-Expansiveness Level
Form: A conceptualization and measurement of a
trans-personal construct. Journal of Transpersonal
Psychology, 15(1), 37-50.
International Journal of Transpersonal Studies 146 Davis
Gray, L. (1995). Shamanic counseling and ecopsychology.
In T. Roszak, M. Gomes, & A. Kanner (Eds.),
Ecopsychology. San Francisco, CA: Sierra Club.
Greeley, A. (1974). Ecstasy: A way of knowing. Englewood
Clifs, NJ: Prentice-Hall.
Greenway, R. (1995). Te wilderness efect and
ecopsychology. In T. Roszak, M. Gomes, & A.
Kanner (Eds.), Ecopsychology: Restoring the earth,
healing the mind (pp. 122-135). San Francisco, CA:
Sierra Club.
Harper, S. (1995). Te way of wilderness. In T. Roszak,
M. Gomes, & A. Kanner (Eds.), Ecopsychology:
Restoring the earth, healing the mind (pp. 183-200).
San Francisco, CA: Sierra Club.
Hartig, T., Mang, M., & Evans, G. (1991). Restorative
efects of natural environment experience. Environment
and Behavior, 23(1), 3-26.
Hofman, E. (2007). Peak experiences among Japanese
youth. Journal of Humanistic Psychology, 47(4), 497-
513.
Kaplan, S. (1995). Te restorative benefts of nature:
Toward an integrative framework. Journal of
Environmental Psychology, 15(3), 169-182.
Kaplan. S., & Talbot, J. (1983). Psychological benefts of
a wilderness experience. In I. Altman & J. Wohlwill
(Eds.), Behavior and the natural environment (163-
203). New York, NY: Plenum Press.
Keutzer, C. (1978). Whatever turns you on: Triggers
to transcendent experiences. Journal of Humanistic
Psychology, 18(3), 77-80.
Lajoie, D., & Shapiro, S. (1992). Defnitions of trans-
personal psychology: Te frst twenty-three years.
Journal of Transpersonal Psychology, 24(1), 79-98.
Naess, A. (1989). Ecology, community, and lifestyle. (D.
Rothenberg, Trans.). Cambridge, UK: Cambridge
University Press.
Reser, J. (1995). Whither environmental psychology?:
Te transpersonal ecopsychology crossroads. Journal
of Environmental Psychology, 15(3), 235-257.
Roszak, T. (1992). Te voice of the earth: An exploration of
ecopsychology. New York, NY: Simon & Schuster.
Roszak, T., Gomes, M, & Kanner, A. (Eds.). (1995).
Ecopsychology: Restoring the Earth/Healing the mind.
San Francisco, CA: Sierra Club Books.
Ryan, R., Weinstein, N., Bernstein, J., Brown, K.,
Mistretta, L., & Gagn, M. (2010). Vitalizing
efects of being outdoors and in nature. Journal of
Environmental Psychology, 30(2), 159-168.
Snell, T., Simmonds, J., & Webster, R. S. (2011).
Spirituality in the work of Teodore Roszak:
Implications for contemporary ecopsychology.
Ecopsychology, 3(2), 105-113.
Snyder, G. (1992). No nature: New and selected poems.
New York, NY: Pantheon Books.
Stringer, L., & McAvoy, L. (1992). Te need for
something diferent: Spirituality and wilderness
adventure. Journal of Experiential Education, 15(1),
13-20.
Swanson, J. (1995). Te call for gestalts contribution to
ecopsychology: Figuring in the environmental feld.
Te Gestalt Journal, 18(1), 47-85.
Talbot, J., & Kaplan, S. (1986). Perspectives on
wilderness: Re-examining the values of extended
wilderness experiences. Journal of Environmental
Psychology, 6(3), 177-188.
Ulrich, R., Simons, R., Losito, B., Fiorito, E., Miles,
M., & Zelson, M. (1991). Stress recovery during
exposure to natural and urban environments.
Journal of Environmental Psychology, 11, 201-230.
Walsh, R., & Vaughan, F. (Eds.). (1993). Paths beyond
ego: Te transpersonal vision. New York, NY: Tarcher/
Putnam.
Weinstein, N., Przybylski, A. & Ryan, R. (2009). Can
nature make us more caring? Efects of immersion
in nature on intrinsic aspirations and generosity.
Personality and Social Psychology Bulletin, 35(10),
1315-1329.
Wilber, K. (1996). A brief history of everything. Boston,
MA: Shambhala.
Wilber, K. (2000). Integral psychology: Consciousness,
spirit, psychology, therapy. Boston, MA: Shambhala.
Winter, D. (1996). Ecological psychology: Healing
the split between planet and self. New York, NY:
HarperCollins.
Wuthnow, R. (1978). Peak experiences: Some empirical
tests. Journal of Humanistic Psychology, 18(3), 59-75.
Note
1. Almaas uses both the masculine and the feminine in
his examples. In this passage, he uses the masculine,
but the feminine is implied as well.
About the Author
John Davis, PhD, is Adjunct Professor in the Graduate
School of Psychology, Naropa University, Boulder,
CO. A former department chair at Naropa University,
International Journal of Transpersonal Studies 147 Ecopsychology, Transpersonal, and Nonduality
he also directed the low-residency Ecopsychology and
Transpersonal Psychology MA programs there. As a
staf member with the School of Lost Borders, he leads
wilderness retreats and trains wilderness rites of passage
guides, and he is an ordained teacher of the Diamond
Approach. Parts of this article are based on Davis (1998).
Correspondence concerning this article may be directed
to jdavis@naropa.edu or John Davis, Graduate School of
Psychology, Naropa University, 2130 Arapahoe Avenue,
Boulder, CO 80302 USA.
About the Journal
Te International Journal of Transpersonal Studies is a
peer-reviewed academic journal in print since 1981. It is
published by Floraglades Foundation, and serves as the
ofcial publication of the International Transpersonal
Association. Te journal is available online at www.
transpersonalstudies.org, and in print through www.
lulu.com (search for IJTS).
International Journal of Transpersonal Studies 148 Davis
Jung at the Foot of Mount Kailash:
A Transpersonal Synthesis of Depth Psychology,
Tibetan Tantra, and the Sacred Mythic Imagery of East and West
Judson Davis
California Institute of Integral Studies
San Francisco, CA, USA
Tibetan Buddhist Tantra and Jungian depth psychology represent two of the worlds more
dynamic psycho-spiritual traditions. Tis comparative study explores their respective
insights, cosmologies, and often striking similarities, with particular emphasis on the
manner in which mythic imagery is employed in both disciplines as a powerful agent
of healing and transformation. Te ontological status of Tibetan deities and archetypal
entities is also given careful consideration, especially in relation to the phenomena of
psychic projection and autonomous spiritual dimensions.
International Journal of Transpersonal Studies, 30(1-2), 2011, pp. 148-164
J
ungian psychology and Tibetan Tantra share a
number of characteristics and methodologies that
have as their primary focus the treatment of human
sufering and the elicitation of spiritual awakening.
Each tradition arose in a very diferent historical period
and socio-cultural context, which makes these various
overlapping aspects all the more compelling.
Tese two transformative disciplinesone
revealing the wisdom of an ancient Eastern spiritual
tradition and the other the insights of a contemporary
Western psychological frameworkare linked most
readily through their shared emphasis on the creative
use of mythic imagery as a dynamic means of efecting
spiritual development. With transcendence acting as their
primary focus, both traditions emphasize the mind, or
psyche, as the foundational basis of existence and the
primary means through which liberation (in the tantric
tradition) and psychic wholeness (in Jungian psychology)
is pursued. Each emphasizes the realm of dreams (e.g.,
dream analysis in depth psychology and dream yoga in
Tibetan Tantra), meditative visualizations (such as the
focus on wisdom fgures in both disciplines), and an
assortment of other practices that, at their very essence,
are designed to efect a reconciliation of opposites and the
attendant union of masculine and feminine elements.
It should be noted that both of these disciplines
represent complex psychological systems that possess their
own distinctive characteristics and include sometimes
widely varying notions of a higher spiritual order or
ultimate reality (the apparent incongruity between the
Jungian Self and the Buddhist no-Self being a primary
example), but an in-depth explication concerning their
respective metaphysical postulations is not the purpose
of this study. Rather, it is my intention to examine how
mythic imagery is used in both traditions as a means
of inducing transpersonal experience, and how such
experiences afect and transform human consciousness.
In this sense, regardless of the diferences in ontological
or epistemological pronouncements, it can be said that
both systems are committed to the treating and healing
of human sufering as well as the inducement of spiritual
awakening through transformative methodologies that
share a number of intriguing characteristics. In addition,
each discipline emphasizes a radical shift away from the
ego as the center of ones identity toward the realization of
an inseparable interrelationship with a boundless and all-
encompassing psychic matrix. And within this context,
it is essential to understand that in each tradition the
psyche or mind of the individualthe only instrument
through which one experiences realityis the sole
authority (Moacanin, 2003, pp. 102-103).
In the spirit of integral scholarship, Western and
Eastern accounts of numinous states of consciousness,
fndings from modern transpersonal research, and
Keywords: Jungian psychology, Tibetan Tantra, integral scholarship, transpersonal,
archetypal dimension, dream yoga, participatory event
International Journal of Transpersonal Studies 149 Jung at the Foot of Mount Kailash
elements of my own personal, therapeutic, and mystical
experience are integrated in this study, especially when
these aspects serve to enhance a given example or
theoretical component. Tis is done in recognition of
the need for
a scholarship that realizes that these religious worlds
are not dead corpses that we can dissect and analyze
from a safe distance, but rather are vital, living bodies
of knowledge and practice that have the potential to
change completely our taken-for-granted notions of
who we are, why we are here and what we could or
should become. (Gunnlaugson, 2005, pp. 333-334)
Te importance of integrating ones own
deeply transformative experiences into any related
course of study is highlighted in Jefrey Kripals
(2001) emphasis upon a mystical hermeneutic, as the
modern, and now post-modern, study of mysticism . . .
has been largely inspired, sustained, and rhetorically
formed by the unitive, ecstatic, visionary, and mystico-
hermeneutical experiences of the scholars themselves
(p. 3). Accordingly, in this study, for example, one of
my own highly transformative mystical experiences
serves as the starting point for an exploration of the
ontological status of autonomous dimensions and
psychic projections.
Te integration of such material presents both
potential benefts (e.g., the elucidation of theory through
direct experience) and pitfalls (e.g., the potential for
personal projection and cultural appropriation), and
these important considerations can be approached
with greater clarity when considered through Hans-
Georg Gadamers (1989) notion of a horizon, which
he described as the range of vision that includes
everything that can be seen from a particular vantage
point (p. 271). Te spiritual and theoretical horizons
of both disciplines are thus explored in relation to their
respective vantage points, a process that inevitably
unfolds within the context of ones own particular
insights and experience. In this sense, understanding
is not conceived as a fnal or fxed truth, but rather
as an enhanced, deepened, and fuid perspective that
refects the fruits of such a dialogical inquiryand its
fusion of horizonsbetween observer, lens, and texts.
Tis is precisely the spirit in which this comparative
study unfolds, and as such it is intended as a concerted
form of cross-fertilization, or creative dialogical
hermeneutics.
Jungian Depth Psychology
J
ungian psychology grew out of the depth psychological
movement that was initiated by Sigmund Freud in
late nineteenth-century Europe. In contrast to Freuds
spiritually reductionist psychoanalysis, Jung (1963) came
to understand the human psyche as possessing a religious
function whereby archetypal symbolsas revealed
through the unconscious and as manifested through
dreams, myth, and creative expressioninform and
guide human spiritual development on both a personal
and collective level.
Jung was also fascinated by and readily
acknowledged what he viewed as the superior develop-
ment of various ancient Eastern spiritual traditions, and
was especially intrigued with what he described as the
self-liberating power of the introverted mind (1992a,
p. 56). He wrote a number of essays on various aspects
of Asian esotericism, including Te Psychology of Eastern
Meditation, psychological commentaries on Te Tibetan
Book of Great Liberation and Te Tibetan Book of the
Dead, and a foreword to D. T. Suzukis Introduction
to Zen Buddhism. Jung was particularly drawn to the
manner in which certain Eastern disciplines emphasize
the reconciliation of opposites and the union of male
and female aspects. He also saw in these traditions a
direct link to a primary component in his own evolving
psychological theorythe notion of unus mundus.
Tis term, which derives from his studies of medieval
philosophy, translates as one unitary world and
represents the original, inseparable union of all things,
the non-diferentiated essence out of which all things
arise and are given individual form (Jung, 1963).
Te nature of unus mundus was conceived as
manifesting into separate parts such as subject and object
in order to bring forth a condition of actuality from the
potentiality inherent in the original, non-diferentiated
essence. Jung (1963) applied this concept to his study of
the human psyche, and conceived that the diferentiation
of the conscious and unconscious contents of the psyche
(i.e., separate parts or opposites) is necessary for the sake
of growth and adaptation, but ultimately these aspects
must be reunited in order to achieve a state of psychic
wholeness. Central to this course of development (i.e.,
the individuation process) and its circuitous return to
the origin of ones being (i.e., the Self ) is the concept of
archetypes, the primordial psychic structures that guide
human development and serve as the basis of humanitys
inherent religious instinct.
International Journal of Transpersonal Studies 150 Davis
Tibetan Buddhist Tantra
B
uddhism, with its origins in the Indian
subcontinent, arrived in Tibet in the seventh
century C.E. during the reign of King Songsten Gampo
(Pal, 1990). Tere it merged, sometimes contentiously,
with the native animistic and shamanistic tradition
(later known as Bon), which it would eventually
supersede as the primary religious discipline. Te new
religion would retain, however, many of the existing
indigenous beliefs and practices, and through this
integration and development all native gods already
inhabiting the local mountains, the forests, the lakes
and rivers, the sky, and the underworld were adopted
into the pantheon and made protectors of the Buddhist
religion (pp. 42-43).
Te renowned mystic Padmasambhava and the
great monk Santarakshita made signifcant contributions
toward the acceptance and expansion of this new
religious system, and in about the year 779 it became
ofcially indoctrinated through the founding of the frst
great monastery at Samye. Te tantric form of Indian
Buddhism that developed in Tibet is known in Sanskrit
as Vajrayana, the Tunderbolt or Diamond Vehicle,
and involves the use of such contemplative practices as
meditation, creative visualization, artistic expression,
mantra recitation, and the enactment of mudras (ritual
poses) as a means of facilitating spiritual development and
ultimate liberation. Te body is regarded as an essential
component in this process, and through the activation
of the vital energies of the chakras, plays a central role as
a kind of alchemical container of inner transformation.
Tese various methods, practices, and rituals all share
one ultimate aimthe awakening to dharmakaya, the
ultimate nature of the fully enlightened mind.
Each of Tibetan Buddhisms four primary schools
(Nyingma, Sakya, Kagyu, and Gelugpa) is aligned with
specifc lineages, tantras (texts), doctrines, and practices
that are designed to correspond to the particular needs
and circumstances of its respective practitioners (Powers,
1995/2007). Although diferences exist concerning each
orders tantric practices, these four schools naturally
share many common Buddhist precepts, including an
adherence to the teachings of the Middle Way School
of Nagarjuna and devotion to the bodhisattva ideal
of Mahayana Buddhism, with its emphasis on the
treatment and cessation of human sufering. Each also
aligns itself with the precept of reincarnation as well as
the cosmological notion of autonomous spiritual realms,
for which the three primary realms of desire, form, and
formlessness constitute the most basic structure (there
are other more thorough distinctions, such as the six
or thirty-one realms of the Kalacakra system; human
beings inhabit the desire realm, which involves existence
in a state of samsara). According to the present Dalai
Lama, these various dimensions are inhabited by other
conscious entities of widely varying characteristics:
Basically we can say there are diferent worlds,
diferent experiences; human life is just one of
them. What we usually call spirits are some
diferent form of life, beings who have a diferent
body and mentality. Within the desire realm, and
more specifcally within the environment inhabited
by human beings, there is quite a variety of other
entities . . . . And theyre all cohabitating with us right
here. (Varela, 1997, p. 141)
Te various Tibetan sects also share the notion
that emptiness (Skt., shunyata) is the essential truth of all
existence, and within this context all four orders agree
that the mind is of the nature of clear light . . . and all
agree that the most subtle and basic level of mind is of
the nature of pure luminosity and emptiness (Powers,
1995/2007, p. 358). Tis state of blissful, nondual
emptiness is the ultimate goal of tantric practice, and
concurrent with an awakening into shunyata arise
two vital manifestations, wisdom (Skt., prajna) and
compassion (Skt., karuna), which are considered the two
most essential qualities resulting from the attainment
of this fully liberated state. Humility and simplicity are
also highly valued, and in this sense being a Buddha
is not being some omnipotent spiritual superman, but
becoming at last a true human being (Sogyal, 1994, p.
54).
Comparative Analysis
Jungian psychology and Tibetan Tantra both employ
a variety of dynamic methodologies that foster healing
and accentuate spiritual development and awakening.
As previously stated, both disciplines emphasize the
transformative power of mythic imagery and the
reconciliation of opposites as a means of facilitating
human development, and in each discipline these
processes are understood as vital catalysts for the
inducement of numinous and mystical experience
(Moacanin, 2003). Each also places crucial emphasis
on the union of feminine and masculine elements, as
revealed in the following passage:
International Journal of Transpersonal Studies 151 Jung at the Foot of Mount Kailash
Te union of masculine and feminine is central to
much of life, both inwardly and outwardly. Te
conjunctio, as Jung called this union, is equally
important to the completion stage of tantra, where
male and female aspects of the meditator are brought
into union on an inner level. (Preece, 2006, p. 215)
Tis emphasis on the union of opposites also
applies directly to the light and dark aspects of human
nature, and in Tibetan Tantra, as in certain primary
practices in depth psychotherapy, visualization plays a
primary role in this process:
In Jungian analysis one must deal with ones
shadow, the dark rejected part of the psyche; one
must detect projections and egocentric aims . . . . For
that reason the total psyche must be approached,
its dark as well as its light aspects, personifed in
tantra by peaceful and wrathful deities repeatedly
constructed and dissolved in ones visualization. One
is continually facing the confict of opposites in an
efort to transcend them. Tis is the purpose of the
sadhanas (meditation exercises), which are based on
a profound understanding of what Jung would call
depth psychology. (Moacanin, 2003, pp. 88-89)
Regarding this integration of opposing psychic forces,
Jung (1963) believed that the image of the Buddha was a
more complete representation of the total human being
because it integrated both the light and dark aspects of
human nature, whereas in the Christian tradition the
image of Christ was depicted in purely benign form,
with the dark aspects being split of and assigned to the
fgure of the Devil.
Te creative engagement of god-images and
other sacred symbols (e.g., the mandala) holds special
signifcance in each tradition, both as a means of facilitat-
ing spiritual development and as a process that points
directly to an essential precept that lies at the foundation
of each systemthe primacy of psychic reality. Both
the Buddhist and Jungian disciplines variously stress an
empirical approach in their understanding of the human
mind, and each emphasizes the importance of a direct
experiential comprehension of spiritual processes while
avoiding defnitive metaphysical postulations (Clarke,
1994). At the same time, each system posits the intimate
interrelationship of all phenomena, and this notion of
inseparable union, of the ultimate interconnectedness
between all things and processes, is especially relevant
as it pertains to the psychic relationship between subject
and object, observer and observed. Tis is particularly
well demonstrated in the texts of the Tibetan tradition,
as Clarke astutely observed regarding Te Tibetan Book
of the Dead:
the emphasis throughout the treatise is on the
doctrine that the only reality is mind or consciousness,
and that all things, including material reality, are
mind-made. Furthermore, all minds, and hence all
existing things, are manifestations of the Absolute
or One Mind. (p. 127)
Te reading of this enigmatic Buddhist text provided
Jung (1992b) with what he felt was signifcant validation
for his own theories of psychic reality:
Te whole book is created out the archetypal contents
of the unconscious. Behind these there lieand in
this our Western reason is quite rightno physical
or metaphysical realities, but merely the reality of
psychic facts, the data of psychic experience. . . . Te
Bardo Todol says no more than this, for its fve
Dhyani-Buddhas are no more than psychic data. . . .
Te world of gods and spirits is truly nothing but
the collective unconscious inside me. (p. 96)
Lama Yeshe, in referring to the process of
tantric meditation, expressed a similar perspective
when he stated that such a deity is an archetype of
our own deepest nature, our most profound level of
consciousness (1987/2001, p. 30). In Te Psychology of
Eastern Meditation, Jung (1936/1958) again emphasized
this shared principle when he expressed the following:
In the meditation it is realized that the Buddha
is really nothing other than the activating psyche
of the yogithe meditator himself. It is not only
that the image of the Buddha is produced out of
ones own mind and thought, but that the psyche
which produces these thought-forms is the Buddha
himself. (p. 567)
Clarke (1994) further observed that Jungs
exposure to Eastern spiritual traditions helped him
to more fully develop his theory of introversion and
extroversion, and it was through such exposures that
Jung (1992a) came to understand the Asian disciplines
as possessing a typically introverted point of view,
contrasted with the equally typical extraverted point
of view of the West (p. 53). In Jungs thinking,
International Journal of Transpersonal Studies 152 Davis
the extroverted tendency of the West is most readily
exemplifed by its exaggerated emphasis upon
rationalism and scientifc materialism (at the expense of
contact with the archetypal unconscious), and he was
greatly concerned that this imbalance had substantially
diminished contemporary Western humanitys sense of
inner meaning, resulting in a deeply engrained spiritual
malaise. Tis pervasive disconnection from the core of
ones inner world is a primary theme of many Tibetan
masters as well, including Sogyal Rinpoche (1994), who
described this condition as perhaps the darkest and most
disturbing aspect of modern civilizationits ignorance
and repression of who we really are (p. 52).
Both traditions are primarily concerned, then,
with a proper understanding of the nature and workings
of the human mind, and the depth and clarity of this
understanding is thought to have a direct correlation with
both spiritual development and the cessation of psychic
sufering. It warrants mention, however, that whereas in
the Tibetan tradition the achievement of enlightenment
is accompanied by an end to sufering, for Jung (1963)
the process of individuation involves an endless course of
development of which sufering remains an unceasing
and even necessarycomponent. In this sense he could not
conceive of a state of complete liberation, and concurrently
could not accept the Eastern notion of an egoless, non-
dual, unitary state of heightened consciousness:
Consciousness is inconceivable without an ego; it
is equated with the relation of contents to an ego.
If there is no ego there is nobody to be conscious
of anything. . . . Te Eastern mind, however, has no
difculty in conceiving of a consciousness without an
ego. Consciousness is deemed capable of transcending
its ego condition; indeed, in its higher forms, the
ego disappears altogether. Such an egoless mental
condition can only be unconscious to us, for the
simple reason that there would be nobody to witness
it. . . . I cannot imagine a conscious mental state that
does not relate to a subject, that is, to an ego. (Jung,
1992a, p. 56)
Despite this incongruity with the Eastern view, Jung
aligned his concept of the Self with Buddhisms Universal
Mind, and stated that the unconscious is the root of all
experience of oneness . . . dharmakaya (p. 66).
Finally, no comparative study of these two
disciplines would be complete without some mention of
their mutual association with the esoteric phenomena
of chakras. Jung had received an initial exposure to
this fundamental tenet of Hindu and Buddhist tantric
practice through J. G. Woodrofes Te Serpent Power, and
it was through tantric yoga that Jung discovered certain
symbolic parallels with his own conception of psychic
libido and with the general goal of psychic integration
(Clarke, 1994, p. 75). Tis discipline, which is especially
prominent in the Tibetan tradition, appealed to Jung
because it represented a system that integrated psychic and
somatic factors, involved the manifestation of symbolic
material indicative of the stages of spiritual development
(as variously arising in the seven vital energy centers), and
was holistic in that it ofered a positive, life-afrming
view of the body, the passions, and the shadowy regions of
the psyche (p. 111). In the activation of the chakras one
again fnds precepts common to both disciplines, for the
attendant meditative techniques are designed to stimulate
the female principle, or kundalini, and to raise it from
the lowest to the highest chakra, there to be united with
the male principle, a union which brings about a state of
supreme bliss beyond all dualities (pp. 110-111).
Jung, Dreams, and
Archetypes of the Numinous
H
aving established a basic framework of overlapping
similarities between the two traditions, the focus
now turns to an outline of pertinent Jungian psychological
perspectives and their emphasis upon the healing and
transformative aspects of the human psyche, a process that
ultimately leads to a greater elucidation of Tibetan Tantra
as well. Here the relationship of numinous experience
becomes especially relevant, as such experiences represent
breakthroughs into considerably broader, unfathomable
psychic realms that serve to greatly infuence and instruct
human spiritual development:
Numinous experience is . . . the feeling that one is
in the grip something greater than oneself, the
impossibility of exercising criticism, and the paralysis
of the will. Under the impact of the experience reason
evaporates and another power simultaneously takes
controla most singular feeling which one willy-
nilly hoards up as a secret treasure no matter how
much ones reason may protest. Tat, indeed, is the
uncomprehended purpose of the experienceto
make us feel the overpowering presence of a mystery.
(Jung, 1977, pp. 154-155)
An in-depth attunement to the mythic images
that arise through dreams, visions, and other psychic
International Journal of Transpersonal Studies 153 Jung at the Foot of Mount Kailash
phenomena represents an essential component in this
process, as such archetypal forms often evoke (or are
used to induce) the experience of numinosity (Jung,
1974). Te phenomena of dreams are of particular
importance in depth psychology because dreams are
the most common and most normal expression of the
unconscious psyche . . . they provide the bulk of the
material for its investigation (p. 73). Jung also made an
important distinction between little and big dreams,
or as we might say, insignifcant and signifcant
dreams (p. 76). One such dream that is of particular
relevance came to Jung in his middle years and proved to
be instrumental in the creation of an expanded dialogical
relationship with the Self:
I had dreamed once before of the problem of the
self and the ego. . . . I was walking along a little road
through a hilly landscape; the sun was shining and
I had a wide view in all directions. Ten I came to
a small wayside chapel. Te door was ajar, and I
went in. To my surprise there was no image of the
virgin on the alter, and no crucifx either, but only a
wonderful fower arrangement. But then I saw that
on the foor in front of the alter, facing me, sat a
yogiin lotus posture, in deep meditation. When I
looked at him more closely, I realized that he had my
face. I started in profound fright, and awoke with
the thought: Aha, so he is the one who is meditating
me. He has a dream, and I am it. I knew that when
he awakened, I would no longer be. (1963, p. 323).
Jung (1963) stressed that the purpose of
such dreams is to efect a reversal of the relationship
between ego-consciousness and the unconscious, and
to represent the unconscious as the generator of the
empirical personality (p. 324). He chose to experiment
with various techniques designed to help manifest the
interplay between consciousness and the unconscious,
and he viewed creative expression as an especially efective
means of facilitating this process. In conjunction with his
discoveries, Jung developed the process of amplifcation,
a method by which the deeper spiritual meanings of
psychic images, symbols, and dream-fgures are expanded
through their association with mythological, cultural,
and religious metaphorsa process that has particular
application within a therapeutic and developmental
context.
Te psyches direct engagement with mythic
imagery thus represents one of the most essential
features of this alchemical healing process, as it signals
a movement out of the suspension between opposites,
a living birth that leads to a new level of being, a new
situation . . . a quality of conjoined opposites (Jung,
1960, p. 90). Tis phenomenon is well represented
through the following dream (one of my own) and the
process of psychic amplifcation that followed:
I am standing in a room and am engaged in a
conversation that reveals with great certainty that at
a later date I will be involved in the dissemination of
Jungs theories to a wider audience. Tis realization
is accompanied by a strong sense of personal pride
at the prospect of personal accomplishment and
recognition in the outer world. Ten I suddenly pass
through a curtain and fnd myself on a football feld
preparing to kick a feld goal that will signify my
success in this endeavor, but when I kick the ball, it
hits the goal post, and falls short. Ten I wake up.
I was left with the undeniable sense that this
dream had special signifcance, and at the same time
was confused by the seemingly contradictory messages
that it provided. So, intent upon uncovering its deeper
meaning, I chose to engage in the practice of active
imagination, an imaginal exercise created by Jung in
which one reenters the dream in a conscious state by
focusing upon a primary image and then allowing the
inner drama to unfold of its own accord. In this case,
the goal post was clearly the most prominent fgure, and
so, with this image frmly in mind, I proceeded to close
my eyes, concentrate my focus, and then experienced the
following:
In a short time I found myself again on the football
feld, this time playing quarterback. Each time I
tried to pass the ball, I was quickly tackled. Finally,
I decided to keep the ball and attempt to cross the
goal line by my own volition, and was then able to
maneuver my way through the defense, ultimately
being brought down as I successfully crossed the
goal line. As the football I was carrying touched
the ground, it suddenly turned into an enlarged,
glowing blue diamond, and this was accompanied
by a wordless, telepathic communication that can
only be described as a numinous revelation, one that
arose from a deeper part of myself that I rarely have
direct access to, and yet somehow instinctively know
to be my true self. And what this communication
International Journal of Transpersonal Studies 154 Davis
revealed to me was that the goal in life is not about
achieving success or status in the outer world, but
rather, the true meaning of this life is to reconnect,
to return home, to the very source of ones being.
Tis experience clearly delineates Jungs (1960)
notion of the dynamic interplay between consciousness
and the unconscious. It also appears to be highly suggestive
of the existence of numinous universal archetypes, as the
diamond exists as one of the primary representations of
the Self (Jung, 1964), and has manifested as a sacred
symbol of spiritual radiance, purity, and indestructibility
in an array of diverse cultural traditions, including
Tibetan Buddhist Tantra, or Vajrayanathe Diamond
Vehicle.
Tese psychic processes also serve to exemplify
the means by which the unconscious acts in a regulatory
capacity, compensating for the misguided direction
of the ego through the spontaneous manifestation of
psychic imagery, a process that combines aspects of ones
contemporary personal existence (i.e., the goal post)
with the universal symbolic imagery of the collective
unconsciousness (i.e., the blue diamond), resulting in
an experience of deep personal meaning and psychic
wholeness (Jung, 1960).
Jung (1963) stated that specifc archetypal
symbols manifest in direct correlation with ones spiritual
development, and observed that as the Self increasingly
assumes a central position within consciousness, the
mandala becomes the most prominent and consistent
symbol. An important bridge is thus established here
between the Western and Eastern traditions in question,
especially as it pertains to the arising and manifestation
of mythic imagery in a broader universal context:
Te mandala is an archetypal image whose
occurrence is attested throughout the ages. It
signifes the wholeness of the self. Te circular image
represents the wholeness of the psychic ground or,
to put it in mythic terms, the divinity incarnate in
man. . . . which spontaneously arises in the mind as a
representation of the struggle and reconciliation of
opposites. (pp. 334-335)
Jung (1974) further enunciated this theme as follows:
It seems to me beyond question that these Eastern
symbols originated in dreams and visions, and were
not invented by some Mahayana church father. On
the contrary, they are among the oldest religious
symbols of humanity . . . and may even have existed in
Paleolithic times. . . . Te mandalas used in ceremonial
are of great signifcance because their centers usually
contain one of the highest religious fgures: either
Shiva himselfoften in the embrace of Shaktior
the Buddha, Amitabha, Avalokiteshvara, or one of
the great Mahayana teachers, or simply the dorje,
symbol of all the divine forces together, whether
creative or destructive. (pp. 170-172)
Te above passages clearly exemplify the central
themes mentioned previously, namely the essential
importance of the reconciliation of opposites and the
attendant union of male/female aspects, a process
that is accompanied by the manifestation of various
forms of universal mythic imagery that appear both in
individual spiritual development and in broader cultural
and religious contexts. Tis notion is echoed by Tenzin
Wangyal Rinpoche (1998), who touched upon this
phenomenon as follows:
Te underlying truth is that these teaching arise
spontaneously from humans when they reach a
certain point in their individual development. Te
teachings are inherent in the foundational wisdom
that any culture can eventually access. Tey are not
only Buddhist or Bon teachings; they are teachings
for all humans. (p. 71)
Tibetan Tantra:
Dreams, Sacred Imagery, and Mythic Realms
B
oth Jungian psychology and Tibetan Tantra
emphasize spiritual transformation, and both
engage in imaginal practices that are intended to
directly infuence this process. Dream yoga represents
one of the primary practices in the Tibetan tradition,
and refects how greatly dream is valued in Tibetan
culture . . . and how information from the unconscious is
often of greater value than the information the conscious
mind can provide. (Wangyal, 1998, p. 12) However, in
considering the manner in which the tantric tradition
employs such practices, an important distinction must
be made:
Tere is nothing more real than dream. Tis statement
only makes sense once it is understood that normal
waking life is as unreal as dream, and in exactly the
same way. Ten it can be understood that dream
yoga applies to all experience, to the dreams of the
day as well as the dreams of the night. (p. 23)
International Journal of Transpersonal Studies 155 Jung at the Foot of Mount Kailash
Te above passage relates to the Tibetan
Buddhist view (and broader Indian notion) of maya,
which refers to the illusory nature of ordinary dualistic
perception. Genuine clarity of mind, on the other
hand, involves the immediate, penetrating, nondual
comprehension that the very ground of our being is
pervasive, self-existing, empty, primordial awareness. . . .
Bon-Buddhism places a great emphasis on the doctrine
of no-self or emptiness (sunyata), which is the ultimate
truth of all phenomena (Wangyal, 1998, p. 200).
Within this mode of perception, all phenomena, both
in the waking and dream state, are understood to be
lacking in any inherent existence, and as such the
conventional self, the separate me that one normally
identifes with, is understood to be a projection of the
mind that is not abiding in its true nature, known
in Tibetan Buddhism as the clear light of bliss,
and in the Tibetan language as rigpa. Learning not
to falsely identify with illusory projections, which in
Buddhism are seen as arising from ones karmic traces
and perpetuating the cycle of rebirth in samsara, is a
fundamental aspect of this discipline. Accordingly,
such methods as deity visualizations, dream yoga, and
other meditative practices are intended to dissolve the
dualistic mind into
the clear light and abide in it through all the
moments of life: waking, meditating, dreaming,
sleeping, and death. Essentially, the teaching are
designed to help us recognize the nature of mind,
to understand and overcome the obstacles in our
practice, and to abide fully in rigpa. We can utilize
the same methods to remain in joy, to fnd peace in
the midst of the turmoil of the world, to live well
and to appreciate each vivid moment of our human
existence. (p. 208)
To abide in the clear light, then, in the waking
state, during meditation, in the bardo (which is given
particular emphasis in dream yoga), and during
dreaming itself, and to approach the phenomena that
one encounters in all of these states as projections of
the mind while sustaining a state of calm abiding in
nondual awarenessthis is the essential purpose of
tantric practice (Wangyal, 1998).
And so, despite the fact that in Buddhism ones
essential nature is understood as lacking any inherent
existence, mythic imagery and entities (e.g., Buddha
Sakyamuni, Avalokitesvara, and Tara) are employed
in various tantric methodologies as a creative means
of furthering ones spiritual development. Tis is done
with the understanding that
the deity we choose to identify with represents the
essential qualities of the fully awakened experience
latent within us. To use the language of psychology,
such a deity is an archetype of our own deepest
nature, our most profound level of consciousness.
In tantra we focus our attention upon such an
archetypal image and identify with it in order to
arouse the deepest, most profound aspects of our
being and bring them into our present reality.
(Yeshe, 1987/2001, p. 30)
Rob Preece (2006) also emphasized this important
distinction when he stated that
even though the notion of no-Self (Skt., anatma) is
a central tenet of Buddhism, the Buddhist tantric
path conceives that our potential for wholeness is
personifed in the symbolic form of a deity. . . . Te
deity in Tantra is understood as a gateway or bridge
between two aspects of reality. . . . In Buddhism we
speak of relative truth, the world of appearances
and forms, and ultimate truth, the empty, spacious,
nondual nature of reality. . . . Te deity stands on the
threshold as the potential for creative manifestation.
(pp. 38-39)
At the same time it is important to note that
Tibetan Buddhist cosmology posits the existence of
various spiritual dimensions and ethereal entities that
are considered to be more than mere psychic projections.
Tey are thought to possess their own autonomous
nature and to exist in innumerable planes and universes,
as Tulku Tongdup wrote:
Buddhist cosmology encompasses an unimaginably
vast number of world systems beyond our earthly
home. Outside of the mundane world, the six realms
of samsara, there exist innumerable pure lands
extending in all ten directions of the universe. . . .
Tese purifed paradises are the dwelling places of
advanced beings, including celestial buddhas and
great bodhisattvas. (2005, p. 284)
Tis perspective is given further support through
the pioneering transpersonal fndings of Stanislav Grof
(1998), whose more than forty years of research into
non-ordinary states of consciousness have suggested the
International Journal of Transpersonal Studies 156 Davis
existence of an immense array of spiritual realms and
experiential dimensions that lie beyond the perception
of ordinary waking consciousness. His fndings also
suggest the existence of two forms of ultimate reality,
which are referred to as Absolute Consciousness and
Cosmic Emptiness, or the Void. Absolute Consciousness
represents the supreme creative principle (which is
responsible for the creation of manifest existence), and
this creative principle is thought to co-exist with, and
emanate from, the great Void, as outlined below:
When we encounter the Void, we feel that it is
primordial emptiness of cosmic proportions and
relevance. We become pure consciousness aware of
this absolute nothingness; however, at the same time,
we have a strange paradoxical sense of its essential
fullness. . . . While it does not contain anything in a
concrete manifest form, it seems to comprise all of
existence in potential form. . . . Te Void transcends
the usual categories of space and time, and lies
beyond all dichotomies and polarities, such as light
and darkness, good and evil . . . agony and ecstasy,
singularity and plurality, form and emptiness, and
even existence and nonexistence. . . . Tis metaphysical
vacuum, pregnant with potential for everything there
is, appears to be the cradle of all being, the ultimate
source of existence. Te creation of all phenomenal
worlds is then the realization and concretization of its
pre-existing potentialities. (p. 30)
Te above passage addresses a number of
primary themes in Buddhist cosmology, including the
Void as primordial emptiness, the reconciliation and
union of all opposites (one is immediately reminded here
of the famous Buddhist adage, form is emptiness, and
emptiness is form), the existence of a timeless dimension,
and the presence of countless world systems. It also
touches upon the theme of manifest existence arising
out of this Void, and Grof (1998) stated that some of
these various realms and the entities that inhabit them
are understood to interact with and inform our earthly
dimension in ways that are consistent with aspects of
Jungian psychology:
Te material realm that we inhabit and with which
we are intimately familiar seems to be just one of
these worlds. . . . Of special interest is a domain
that lies between our everyday reality and the
undiferentiated Absolute Consciousness. It is
a mythological realm that has been extensively
studied by C. G. Jung and his followers. . . . Jung
referred to it as the archetypal realm of the collective
unconscious. Te beings inhabiting these realms
seem to be endowed with extraordinary energy and
have an aura of sacredness or numinosity. For this
reason they are usually perceived and described as
deities. . . . Te encounters with mythological beings
and visits to mythic landscapes . . . can be in every
respect as real as events in our everyday life, or more
so. Te archetypal realm is not a fgment of human
fantasy and imagination; it has an independent
existence of its own and a high degree of autonomy.
At the same time, its dynamics seem to be intimately
connected with material reality and with human
life. (pp. 69-70)
It is these advanced spiritual dimensions that
are sometimes accessed through the creative, meditative
and dream practices emphasized in both Junigan
psychotherapy and Tibetan Tantra. Tere exist many
stories in Tibetan Buddhist literature, for example, that
tell of meditators who leave their bodies for days at a
time to travel through the invisible world (Tongdup,
2005, p. 6). Tese practitioners, who are known as
delogs, then come back to their bodies to record their
extraordinary journeys, which could span the lowest
rungs of hell and the sublime pure lands (p. 6). One
captivating account of just such a journeyreplete with
sacred mythic entities and imageryis revealed in the
following experience of a young Tibetan woman:
Dawa Drolma felt that she moved through the
sky, soaring like a vulture. She found herself in the
manifested pure land of Guru Rimpoche, the buddha
in the form a realized master. Tere was a boundlessly
vast feld. In the center she saw a giant red rock
mountain in the shape of a heart. Te mountain was
surrounded by many sharp, sword-like mountains,
all shining with a reddish color. Te sky was adorned
with a canopy of fve colored rainbow light. All kinds
of beautiful birds were singing and playing joyfully.
Te ground was covered with fowers of all kinds
and colors. Te whole atmosphere was flled with an
amazing sweet fragrance that overwhelmed all her
senses. Tere was also a blue mountain, as if made
of sapphire. Tese were not vague appearances, but
vivid images with real presence. . . . In the middle
of the mountain, she saw the inconceivable palace
International Journal of Transpersonal Studies 157 Jung at the Foot of Mount Kailash
of Guru Rimpoche called the Lotus of Light.
Te palace was the enlightened wisdom of Guru
Rimpoche himself, spontaneously appearing in the
form of a luminous mansion of light. . . . Tis pure
land was flled with masters, dakas, and dakinis. . . .
Accompanied by White Tara, Dawa Drolma entered
into another inconceivably beautiful palace, made as
if of red crystal. . . . In the middle of a great hall, Dawa
Drolma saw an enormous thronehigher, it seemed
to her, than a three-story building. . . . On that throne
she beheld the amazing presence of Guru Rimpoche,
Padmasambhava, the embodiment of the wisdom,
compassion, and power of the enlightened ones. . . .
Dawa Drolma drew closer to the throne and touched
her forehead to the feet of Guru Rimpoche. . . . Guru
Rimpoche bestowed upon her empowerments and
blessings. With great compassion, he said . . . Tell
people what you saw and entreat them to pursue
virtue. . . . Ten White Tara led Dawa Drolma to the
hell realms. Dawa Drolma journeyed through the
experiences of the bardo. She saw the Dharma King
of the Lords of the Dead in wrathful and terrifying
form in his Court of Judgment. . . . She also saw the
results of karmic efects and the severity of suferings
of the hell realms with her naked eyes, so she would
be able to teach more efectively on her return to the
world of the living. . . . White.
Tara then took Dawa Drolma to visit Potala, the
pure land of Avalokiteshvara, and Yulo Kopa, the
pure land of Tara, before returning to the human
world. . . . Dawa Drolma spent the rest of her life
teaching Dharma based on her delog experiences and
totally devoting her life to the service of others. . . .
In 1941, at the age of thirty-two, she died. . . . People
witnessed many miracles at the time of her death
and cremation. She and her delog accounts inspired
the hearts of many people in many parts of Eastern
Tibet to believe in the law of karma and rebirth.
Tat in turn awakened a kinder nature in many.
(Tongdup, 2005, pp. 151-155)
Tis portrayal reveals an array of mythic
entities and imagery that appear to represent aspects of
the practitioners own inner spiritual processes while at
the same time revealing greatly advanced experiential
dimensions. In light of the rather fantastic nature (at least
in modern Western terms) of this other-worldly depiction,
and in consideration of the sometimes widely difering
perspectives (i.e., psychic projection vs. autonomous
dimensions) presented above concerning the phenomena
of archetypal imagery and mythic realms, how is one
to arrive at a distinction between where an individuals
mythic projections end and these autonomous and often
greatly heightened realities begin? Tis question lies at
the heart of a tremendous enigma, especially in relation
to the many diferent psychic contexts (e.g., dreams, the
bardo, near-death experience, and other non-ordinary
states of consciousness) in which these realms and
entities manifest.
Tankas and other forms of sacred art that are
used in Tibetan meditative practices depict such deities,
paradises, and dimensions, but in referring to these
divine entities Lama Yeshe (1987) was careful to clarify
that
tantric meditational deities should not be confused
with what diferent mythologies and religions might
mean when they speak of gods and goddesses. . . .
Te deity we choose to identify with represents the
essential qualities of the fully awakened experience
latent within us. (p. 30)
Echoing the same perspective, Pal (1990) stated that on
a more metaphysical level, the divine images are simply
symbols of the Buddha. . . . Tey are not themselves real
but help to defne reality, and are dispensed with by the
enlightened mind and by the true yogi (1990, p. 36).
Further, Padmasambhavas (2005) famous instruction
manual for liberation in the bardo state, Te Tibetan
Book of the Dead, clearly delineates the forms and entities
encountered in this intermediate state as projections of
ones mind. And, as previously cited, Jung (1992b), in
his commentary on the same text, asserted that the
whole book is created out of the archetypal contents of
the unconscious. . . . Te world of gods and spirits is truly
nothing but the collective unconscious inside me (p.
96).
And yet, as previously revealed both the Dalai
Lama and Grof (in an expansion upon Jungs initial
fndings) havee afrmed the autonomous existence of
other entities and dimensions, and Tulku Tongdup
(2005) emphasized that in the Tibetan tradition rebirth
into one of these paradisiacal, non-samsaric pure lands
(as part of ones spiritual evolution toward ultimate
liberation) stands as a principal aim of tantric practice.
Further, Jamgon Kongtruls (1995/2003) Te Treasury
of Knowledge: Myriad Worlds presented a comprehensive
International Journal of Transpersonal Studies 158 Davis
overview of world-systems and the various beings who
inhabit them. In the latter years of his life even Jung,
who in adherence to Kantian epistemology was always
careful not to draw absolute metaphysical conclusions,
nonetheless considered archetypal forms and other
such numinous phenomena to be strongly suggestive
of an autonomous and unfathomable force possessing a
profoundly multi-dimensional nature (Edinger, 1996). It
is also fascinating to note that Lama Govinda (1960),
in his foreword to Te Tibetan Book of the Dead that
accompanies Jungs own commentary on the same text,
made a point to emphasize that
animism permeates all Buddhist texts, wherein every
tree and grove, and every locality, is held to have its
own peculiar deities; and the Buddha is represented
as discoursing with gods and other spiritual beings,
inhabiting the Earth and the realms beyond, as if it
were a most natural procedure. Only a completely
intellectualized and Westernized Buddhism,
which attempts to separate the thought-content of
Buddhism from its equally profound mythological
elements, can deny this animistic background and
with it the metaphysical foundations of Buddhism.
(p. lvii)
At frst glance, then, one appears to be left with
a somewhat beguiling predicament. Although I cannot
claim to ofer any defnitive explanations regarding
the apparent disparities in the above examples, an in-
depth exploration of the following experiencea very
mysterious encounter with a vast ethereal feminine
presence many years ago at the base of Mt. Everestmay
help to further clarify a distinction between personal
mythic projection and the presence of autonomous
archetypal realms and beings.
Mystical Encounter at Mt. Everest
T
he experience in question took place in the summer
of 1996 and involved an overland expedition from
the Tibetan capital of Lhasa to the enigmatic city of
Kathmandu, Nepal. Te journey was scheduled to take
about a week, and would extend along what is known
as the Friendship Highway, a rough, unpaved road that
links these two ancient trading partners. Tis route
took us through an array of small villages as well as a
number of important religious settlements, including
the monastic centers of Gyantse and Shigatse, before
arriving at Rongbuk Monastery near the base camp of
Mt. Everest. Troughout this passing kaleidoscope of
ancient towns and medieval villages we encountered a
vast, ever-changing landscape of immeasurable mountain
ranges and open, desolate plains that exuded a stark,
ominous beauty. In this environment human beings fnd
themselves in the presence of immense natural forces
that dwarf the human condition. In the midst of this
seemingly endless expanse of open, untamed wilderness,
ones usual sense of position and importance in the
world is greatly diminished and one stands humbled in
the presence of an environment whose indelible scope
remains an unquenchable mystery.
Our evening at the monastery was spent
attending to the practical aims of food and shelter, as we
had arrived well after dark and were tired and hungry
after a long arduous ascent over hard and unforgiving
terrain. Te guest quarters were cold, sparse, and dimly
lit, as were the kitchen conditions where we consumed
in silence a simple bowl of buckwheat noodles while
surrounded by a retinue of subdued young novice monks.
Immediately after dinner I retired to my humble cot,
and was soon fast asleep. Ten, sometime in the middle
of the night I awoke and was instinctively drawn outside
and up a neighboring hillside where, upon reaching the
top, I suddenly encountered the undeniable presence of
an utterly vast feminine energy that seemed to blanket
the sky above. I was awestruck by its combination of
depth, power, and immensity, and at that moment I felt
that perhaps my mother had died and that her expanded
spirit was somehow visiting me. But when I expressed this
thought to the sky, this notion was in no way confrmed,
and later I would discover that my mother was indeed
still alive, which draped this profound experience in
mystery.
A few days later we arrived in the city of
Kathmandu, and the next day, while strolling through the
colorful, crowded side streets of this medieval metropolis,
I came upon an image that immediately captured my
attention and held it in a state of great attraction and
curiosity. Te image was of an ethereal female fgure,
clearly presented in the context of veneration and
surrounded by a host of exotic and esoteric fgures. At
the time I was not well versed in the pantheon of Tibetan
Buddhist deities and religious iconography, and as such
I was not immediately well attuned to the fact that
this enigmatic and alluring female presence, with her
undeniable air of serenity and deep green coloring, was
in fact the Goddess Tara, accompanied by her cohorts
and astral attendants. Tis specifc identifcation would
International Journal of Transpersonal Studies 159 Jung at the Foot of Mount Kailash
come to me at a later date; all I knew then, after frst
setting my eyes on her, was that she must return home
with me. Upon my return to California she was carefully
framed and subsequently began to assume a distinct
visual presence in my living space. However, a deeper
appreciation of her underlying meaningin a broader
religious context and in my own personal experience
remained largely beyond my conscious awareness until
I began to encounter writings on the sacred feminine
through my studies in depth psychology and Tibetan
Buddhism.
Trough this process I began to more fully
appreciate that within the context of the archetypal
feminine, one of the most prominent fgures is the
Goddess Tara, who, as the mother of all buddhas,
exemplifes compassion, enlightened activity, and the
totally developed wisdom that transcends reason
(Moacanin, 2003, p. 63). In Jungian terms, she represents
the mother archetype. . . . she is the image of the mother
who has integrated in herself all the opposites, positive
and negative (p. 63).
Tara can be viewed as belonging to a broader
group of female embodiments of wisdom and divine
power that include the dakini, which has on occasion
been associated by Western scholars with one of Jungs
key archetypes, the anima (Moacanin, 2003). Jung
(1963) placed great emphasis on the integration of the
feminine aspect as well as the importance of actively
embracing the natural world in a deeply spiritual and
mythological framework, and in this context he viewed
Nature as the supreme manifestation of the archetypal
Goddess. One of Jungs most prominent contemporaries,
Erich Neumann, outlined the signifcance of the sacred
feminine and its direct correlation to the Goddess Tara
as follows:
Te archetypal feminine in man unfolds like
mankind itself. At the beginning stands the primeval
goddess, resting in the materiality of her elementary
character, knowing nothing but the secret of her
womb; at the end is Tara, in her left hand the opening
lotus blossom of psychic fowering, her right hand
held out toward the world in a gesture of giving. Her
eyes are half closed and in her meditation she turns
toward the outward as well as the inner world: an
eternal image of the redeeming female spirit. Both
together form the unity of the Great Goddess, who,
in the totality of her unfolding, flls the world from
its lowest elementary phase to its supreme spiritual
transformation. (1955/1983, pp. 334-335)
And the vital role that the sacred feminine plays in the
process of spiritual development was revealed by Nathan
Katz in the following perspective:
Te inspiration of the anima or the dakini is a call for
one to look inward. As such, she is the link between
the conscious and unconscious. In appearing to
consciousness, the anima calls its attention to
what has remained hidden; she is the door to the
unconscious. (1992, p. 322)
Terefore, what appears to have remained hidden
and unconscious in my own experience was a deep and
abiding realization of the archetypal feminine, which
was brought into direct conscious awareness through my
encounter with the Goddess entity at the base of Everest.
Te vital link that then resulted in the all-important
amplifcation of the above experience came through
my subsequent encounter with Taras mythic image,
as encountered in the shop in Kathmandu. Tis image
carried tremendous power and attraction (as a personal
mythic projection/association), and consequently lead
to a much deeper attunement to my own unfolding
spiritual processes. It also profoundly evoked the
undeniable presence of a vast and autonomous spiritual
entity, an utterly immense and numinous mystery that
is symbolized byand transcendent ofthe image of
Tara itself.
If one thus understands the deities depicted in
mythic imagery as essentially symbolic representations of
transcendent forces, it must also be acknowledged that
these symbols nonetheless possess a potent numinous
quality by virtue of their archetypal nature. In Tibetan
Tantra they also denotelike the progressively advanced
stages of the chakrasheightened levels of spiritual
development to which inhabitants of this earthly
dimension aspire. As previously noted, the Buddha is
said to have interacted with otherworldly entities, and
indeed the very basis of the bodhisattva ideal involves
the instruction and guidance of all sentient beings in this
earthly realmand in innumerable other dimensions as
well.
In his book Te Sacred Place, Paul Devereux
(2000) observed that the interaction of cosmic and
earthly forces appears to be highly concentrated in certain
physical environments, and it is especially pertinent
International Journal of Transpersonal Studies 160 Davis
to note that throughout human history mountains in
particular have been known to exist as the sacred refuge
of the Goddess. Tis is precisely the belief that is held
by the native Tibetan and Nepalese inhabitants who
occupy both sides of Mt. Everest. Tis mountain has
long been considered a sanctifed entity because an array
of mystical experiences and encounters with various
disincarnate beings have been reported in its immediate
vicinity for millennia. With this understanding in mind,
the potential connection between Mt. Everest and the
Goddess in my own experience deserves further in-depth
consideration.
Mountains hold a special place in the religious
thinking and creative iconography of the Himalayas,
and Mt. Kailash in particular (located in Western Tibet)
ubiquitously appears on thankas and in other forms of
Buddhist and Hindu art. Like Everest, Kailash represents
the archetype of the World Mountain, and in its various
manifestations this cosmic mountain may be identifed
with a real mountain, or it can be mythic, but it is
always placed at the center of the world (Eliade, 1992,
p. 110). Tis sacred mountain, as a form of axis mundi,
represents both a physical and spiritual entity, and, as the
outer form serves to activate the inner archetype in the
human psyche, it is also directly linked with the union
of opposites and the psycho-somatic dynamics of the
chakra system:
To Hindus and Buddhists alike Kailas is the center of
the universe. It is called Meru or Sumeru, according
to the oldest Sanskrit tradition, and is regarded to
be not only the physical but metaphysical center
of the world. And as our psychological organism
is a microcosmic replica of the universe, Meru
is represented by the spinal cord in our nervous
system; and just as the various centers (Skt.: cakra) of
consciousness are supported by and connected with
the spinal cord (Skt.: meru-danda) . . . in the same way
Mount Meru forms the axis of the various planes of
supramundane worlds. (Govinda, 1966, p. 273)
Tis structural cosmology serves as the very
basis of the all-important Buddhist stupa, and in depth
psychology the World Mountain is one of the foremost
archetypes of the Self and a most powerful and evocative
symbol of spiritual ascendance. It warrants repeating
that as Kailas corresponds to the spinal column, it
represents the axis of the spiritual universe, rising
through innumerable world planes (Govinda, 1966, p.
276). Here one fnds a direct correspondence between the
presence of the axial mountain, the human chakras, and
the simultaneous access to other dimensions of reality.
In Tibetan Buddhism one such reality is
Khacho Shing, the Pure Land of the Dakinis, a realm
closely related to our own, yet more subtle and more
intimately connected to the elemental forces of nature
(Preece, 2006, p. 248). In considering this relationship
between sanctifed realms and the natural world, Mircea
Eliade observed that where the sacred manifests itself in
space, the real unveils itself. . . . It opens communication
between the cosmic planes (between earth and heaven)
and makes possible ontological passage from one mode
of being to another (1957/1987, p. 63). From this
perspective it seems quite probable that my experience
of the Goddess was facilitated through the spiritual axis
of Mt. Everest, and whether she derived from the realm
of Kacho Shing, Yulo Kopa (the Pure Land of Tara), or
one of the many other exalted paradises, there can be no
question in my experience of her utterly advanced spiritual
nature and development. In this way her emergence
served to activate a deep, on-going archetypal process
while simultaneously revealing a wholly expanded sense
of divine potential, one that points to the existence of
greatly heightened celestial or psychic realms that are,
in the Buddhist tradition, major steps forward along the
path to fnal liberation.
Te multidimensional nature of this enigmatic
experience presents an intriguing parallel to Jorge Ferrers
(2002) view of transpersonal phenomena as multilocal
participatory events (p. 117), which he conceived as
containing the following principal components:
(1) events, in contrast to intrasubjective experiences;
(2) multilocal, in that they can arise in diferent loci,
such as an individual, a relationship, a community,
a collective identity, or a place; and (3) participatory,
in that they can invite the generative power and
dynamism of all dimensions of human nature to
interact with a spiritual power in the co-creation of
spiritual worlds. (p. 117)
Tis framework has a direct application to my encounter
with the Goddess entity beneath Mt. Everest, as this
experience involved a sacred entity (i.e., the Goddess),
sacred place (i.e., Mt. Everest), and a co-creative element
(i.e., ones shared participation/interaction). As a multi-
local, multi-dimensional event, it is clearly indicative of
the participatory vision.
International Journal of Transpersonal Studies 161 Jung at the Foot of Mount Kailash
Te participatory perspective suggests that
human consciousness acts as the agent of religious
knowing (Ferrer & Sherman, 2008, p. 38), a process
in which all aspects of perceptionimaginal, somatic,
intuitive, aesthetic, and rationalcan potentially
participate in unison with the Mystery in the unfolding
and bringing forth of spiritual realities. One is thus
encouraged to recognize the ontologically creative role
of spiritual cognition, and to carefully consider the
notion that these worlds are not statically closed but
fundamentally dynamic and open to the continued
transformation resulting (at least in part) from the
creative impact of human visionary imagination (p. 32).
In this sense, both psychic projections and autonomous
dimensions, along with a array of other mysterious
spiritual phenomena, can be understood as representing
varying manifestations of this co-creative process. And
the participatory perspective accordingly suggests that
indeed these various phenomena are each valid and
ontologically real in their own right.
Jung at the Foot of Mt. Kailash
C
o-creative, participatory aspects are prominent in
both Jungian psychology and Tibetan Tantra. In
the Jungian tradition, practices such as active imagination
(as previously discussed) can serve to profoundly amplify
primary dream images from the unconscious. In
Tibetan Tantra, meditations upon deities such as Tara
similarly act as a kind of psychic bridge to the threshold
of expanded dimensions. But the spiritual heights to
which each discipline aspires vary in signifcant ways,
and it is through a more thorough consideration of
the chakras that further distinctions between the two
systems emerge.
Jung felt that the extroverted nature of
contemporary Westerners, with its focus on the primacy
of exterior existence, had caused the broader culture to
remain at the levels of the second and third chakras. Tese
levels emphasize respectively the sexual nature of existence
(in its procreative as opposed to its transformational
potentiality), and competition and conquest, especially
in the fnancial, military and erotic spheres (Campbell,
1986). And though all of the chakras play an important
role in the process of human development, the last three
levels are especially relevant to spiritual awakening in
that the uppermost three centers are of increasingly
sublimated spiritual realizations (p. 37).
Campbell (2003) suggested that the ffth center
is the cakra of ascetic, monkish disciplines. . . . Tose
who reach this level focus their energy into . . . work on
ones self, conquering ones outward-going tendencies,
turning all inward (p. 35). Jung himself described this
level as involving a full recognition of the psychical
essences of substances as the fundamental essences
of the world, and not by virtue of speculation but by
virtue of experience (quoted in Clarke, 1994, p. 115).
Tis perspective exemplifes the core of Jungs notion
of the primacy of psychic reality, but he had little to
say in relation to the two remaining levels. A number
of contemporary scholars, including Alan Watts,
Ken Wilber, and Harold Coward, have speculated
that Jungs own experiential horizon, while revealing
tremendous insights in its own right, did not allow him
to adequately comprehend the Eastern principle of non-
dual awareness. Tis is due to the fact that he could
not conceive of a conscious state independent of the
ego and its dualistic subject-object relationship. Indeed,
Jung considered the psychic stages represented by the
last two chakrasespecially the awakened non-dual
state of the seventh chakrato be levels that existed
beyond any notion of human consciousness. In this
sense he referred to chakra six as a state in which the
ego disappears completely, and he considered chakra
seven to be beyond possible experience (p. 115).
Tus, from a Tibetan Buddhist standpoint, Jungs own
spiritual path never lead him to the unconquerable view
of the Mountaintop. Although his journey took him to
considerable heights, he never did make the fnal ascent
of the World Mountain (the Self ), but instead came to
rest at the foot of Mt. Kailash, where he stood gazing at
its objectifed, mythic proportions, rather than merging
with its unifed, defnitive totality.
Of course the most fundamental teachings
of Tibetan Buddhism assert that not only are these
two upper levels of the chakras attainable, but that
the seventh chakra, as the very mode of dharmakaya
itself, represents ones true nature as all-encompassing,
undiferentiated, non-dual awareness. Tis signifes an
ecstatic, unitary, timeless state that defes all rational
conception, representing a rapture beyond any god
known as of a name or form (Campbell, 1986, p.
37). For it is at the level of chakra seven that both the
beheld image and the beholding mind dissolve together
in a blaze that is at once of nonbeing and of being (p.
39). Tis is the unrivaled, incomparable vision from the
summit of the highest peak, the ultimate horizon from
which all is one and where the I vanishes, not into the
International Journal of Transpersonal Studies 162 Davis
oblivion of the unconscious as Jung believed, but into the
eternal light of supreme spiritual realization.
Te meditative practices of Tibetan Tantra are, as
previous noted, designed to induce psychic development
toward this indomitable state, and the mythic image itself
stands at the threshold of passage from time to eternity,
which is in fact the plane of reference of the metaphors
of myth (Campbell, 1986, p. 40). Concurrent with this
perspective is the understanding that
this threshold is . . . the place of the sacred in its
archetypal and symbolic manifestations. On this
threshold we come into relationship with the power
of archetypal intent, the forces that can shape our
lives. Te tantric deity occupies a central place on
this threshold as a personifcation of that intent . . .
Awakening our relationship to the sacred on this level
has a profound infuence upon our lives, because the
deity is the vehicle or channel through which the
power of dharmakaya manifests. (Preece, 2006, p.
137)
Tis threshold can be seen as the boundary
between temporal, dualistic, manifest existence and the
eternal, nondual, formless nature of dharmakaya, and it
is the various practices of tantra, and more specifcally
tantric meditation, or mahamudra, that enable a
meditator to cultivate a quality of emptiness with
appearance (Preece, 2006, pp. 132-133). Tese exercises
are intended to soften our psychosomatic boundaries,
thus gradually diminishing the sense of separation
between ones solidifed sense of identity and the outer
environment. Ultimately this transformation reveals a
dynamic alchemical process, one that serves to make
a crystal of our minds, so that there is no separation
between inner and outer (Tarthang Tulku, 1978/1990,
p. 30). Liberation is thus achieved through the dissolution
of a separate ego and the luminous union of observer and
observed, a process that in Highest Yoga Tantra (as the
fnal stage of practice) reveals itself as follows:
Te meditator experiences the frst taste of dharmakaya
as clear light awareness dissolves into nonduality like a
clear sky, or a drop of water dissolving into the ocean.
Once this experience arises, buddhahood, it is said, is
possible within this lifetime, and practitioners with
this quality of awareness can, within their present
bodies, complete the fnal stages of unifcation.
(Preece, 2006, p. 230)
Tarthang Tulku, founder of the Nyingma Institute in
Berkeley, California, described this vital process of
unifcation as one that involves
meaning which reveals itself not in words or concepts,
but in the quality of our lives, in the intrinsic beauty
and value of all things. When our actions arise
naturally from a celebration of living, all concepts
drop away. We become meaning itself, enlightened
by all existence. (1978/1990, p. 116)
Conclusion
T
ibetan Buddhist Tantra and Jungian depth
psychology each represent a complex system of
psycho-spiritual transformation. In addition, each views
the human mind, or psyche, as the primary instrument
through which the transcendence of duality is achieved.
And it is precisely this experience of transcendence that
is variously facilitated in both methodologies through the
creative use of mythic imagery. Spiritual awakening thus
exists as the ultimate aim in both disciplines, a process
that is intended, in Jungian terms, to lead the individual
from the ego to the Self, from the unconscious to
consciousness, from the personal to the transpersonal, the
holy, the realization that the macrocosm is being mirrored
in the microcosm of the human psyche (Moacanin, 2003,
p. 67). In the Tibetan tradition, the path of liberation
is understood as leading to an awakening to ones true
naturethe primordial, all-pervasive, inherently empty,
non-dual, clear light of bliss.
Further, although it appears that Jungs
understanding of ultimate spiritual potential did not rise
to the same level as revealed in Tibetan Buddhism, he
nonetheless made a profound and lasting contribution
to the East-West dialogue while addressing many of
contemporary cultures most pressing issues. Foremost
among these in his mind was the need for humanity to
return to it inner roots, to reconnect with the powerful
and ever present psychic structures that guide the process
of human development. Tese archetypal structures
reveal an inscrutable variety of deities and dimensions,
the ultimate nature of which remains a profound mystery
and an important subject for further inquiry. But whether
they manifest as autonomous realms, psychic projections,
or some other form of esoteric phenomena, the precepts
and experiential fndings of these two vibrant disciplines
clearly suggest that psychic engagement with the sacred
mythic imagery of the mind remains an essential part
of psycho-spiritual growth and transcendence. In
International Journal of Transpersonal Studies 163 Jung at the Foot of Mount Kailash
deeply considering this profound inner process, one is
reminded of the judicious counsel of Lama Govinda,
who stressed that such penetration and transformation
is only possible through the compelling power of inner
vision, whose primordial images or archetypes are the
formative principles of our mind (1969, p. 91).
Jungian depth psychology and Tibetan
Buddhist Tantra present an array of fascinating parallels,
especially in relation to the creative and meditative use
of mythic imagery as a powerful means of efecting
spiritual transformation. Teir respective methodologies
thus represent valuable avenues through which to deepen
the course of human development, ultimately laying the
foundation for genuine personal and collective growth,
psychic reconciliation, and further exploration within
the ever mysterious process of spiritual awakening.
References
Campbell, J. (1986). Te inner reaches of outer space:
Metaphor as myth and as religion. Novato, CA: New
World Library.
Campbell, J. (2003). Myths of light: Eastern metaphors of
the eternal. Novato, CA: New World Library.
Clarke, J. J. (1994). Jung and Eastern thought: A dialogue
with the Orient. London, UK: Routledge.
Devereux, P. (2000). Te sacred place: Te ancient origin
of holy and mystical sites. London, UK: Cassell.
Edinger, E. F. (1996). Te new god-image: A study of Jungs
key letters concerning the evolution of the Western god-
image. Wilmette, IL: Chiron.
Eliade, M. (1987). Te sacred and the profane: Te nature
of religion (W. R. Trask, Trans.). New York, NY:
Harcourt. (Original work published 1957)
Eliade, M. (1992). Symbolism, the sacred, and the arts
(D. Apostolos-Cappadona, Ed.). New York, NY:
Continuum.
Ferrer, J. N. (2002). Revisioning transpersonal theory: A
participatory vision of human spirituality. Albany,
NY: State University of New York Press.
Ferrer, J. N. & Sherman, J. H. (2008). Introduction: Te
participatory turn in spirituality, mysticism, and
religious studies. In J. N. Ferrer & J. H. Sherman
(Eds.), Te participatory turn: Spirituality, mysticism,
religious studies. Albany, NY: State University of
New York Press.
Gadamer, H.-G. (1989). Truth and method. New York,
NY: Crossroad.
Govinda, L. A. (1960). Introductory foreword to Te
Tibetan book of the dead (W. Y. Evans-Wentz, Ed.;
Lama Kazi Dawa-Samdup, Trans.). London, UK:
Oxford University Press.
Govinda, L. A. (1966) Te way of the white clouds. New
York, NY: Overlook Press.
Govinda, L. A. (1969). Foundations of Tibetan mysticism.
San Francisco, CA: Weiser Books.
Grof, S. (1998). Te cosmic game. Explorations of the
frontiers of human consciousness. Albany, NY: State
University of New York Press.
Gunnlaugson, O. (2005). Toward integrally informed
theories of transformative learning. Journal of
Transformative Education, 3(4), 331-353.
Jung, C. G. (1958). Te psychology of Eastern
meditation. In H. Read (Ed.), Te collected works
of C. G. Jung (Vol. X, pp. 558-575; R. F. C. Hull,
Trans.). Princeton, NJ: University Press. (Original
work published 1936)
Jung, C. G. (1960). Te transcendent function. In H.
Read (Ed.), Te collected works of C. G. Jung. (Vol.
VIII, pp. 67-91; R. F. C. Hull, Trans.). Princeton,
NJ: University Press.
Jung, C. G. (1963). Memories, dreams, refections (A.
Jafe, Ed.; R. Winston & C. Winston, Trans.). New
York, NY: Vintage B ooks.
Jung, C. G. (1964). Approaching the unconscious. In C.
G. Jung (Ed.), Man and his symbols. London, UK:
Aldus Books.
Jung, C. G. (1974). Dreams (R. F. C. Hull, Trans.).
Princeton, NJ: University Press.
Jung, C. G. (1977). Psychology and the occult (R. F. C.
Hull, Trans.). Princeton, NJ: University Press.
Jung, C. G. (1992a). Psychological commentary on Te
Tibetan book of great liberation. In D. J. Meckel & R. L.
Moore (Eds.), Self and liberation: Te Jung/Buddhism
dialogue (pp. 48-80). Mahwah, NJ: Paulist Press.
Jung, C. G. (1992b). Psychological commentary on Te
Tibetan book of the dead. In D. J. Meckel & R. L.
Moore (Eds.), Self and liberation: Te Jung/Buddhism
dialogue (pp. 81- 100). Mahwah, NJ: Paulist Press.
Katz, N. (1992). Dakini and animaOn tantric deities
and Jungian archetypes. In D. J. Meckel & R. L.
Moore (Eds.), Self and liberation: Te Jung/Buddhism
dialogue (pp. 302-329). Mahwah, NJ: Paulist Press.
Kongtrul, J. (2003). Te treasury of knowledge: Myriad worlds
(Kalu Rinpoche Translation Group, Trans.). Ithaca,
NY: Snow Lion. (Original work published 1995)
International Journal of Transpersonal Studies 164 Davis
Kripal. J. (2001). Roads of excess, palaces of wisdom:
Eroticism and refexivity in the study of mysticism.
Chicago, IL: University of Chicago Press.
Moacanin, R. (2003). Te essence of Jungs psychology and
Tibetan Buddhism: Western and Eastern paths to the
heart. Boston, MA: Wisdom.
Neumann, E. (1983). Te great mother (R. Manheim,
Trans.). Princeton, NJ: University Press. (Original
work published 1955)
Padmasambhava (2005). Te Tibetan book of the dead
(Gyurme Dorje, Trans.). New York, NY: Penguin
Books.
Pal, P. (1990). Art of Tibet. Los Angeles, CA: Los Angeles
County Museum of Art.
Powers, J. (2007). Introduction to Tibetan Buddhism.
Ithaca, NY: Snow Lion. (Original work published
1995)
Preece, R. (2006). Te psychology of Buddhist Tantra.
Ithaca, NY: Snow Lion.
Sogyal, R. (1994). Te Tibetan book of living and dying.
San Francisco, CA: Harper.
Tarthang Tulku. (1990). Openness mind: Self-knowledge
and inner peace through meditation. Berkeley, CA:
Dharma. (Original work published 1978)
Tondup, T. (2005). Peaceful death, joyful rebirth:
A Tibetan Buddhist guidebook. Boston, MA:
Shambhala.
Varela, F. J. (Ed.) (1997). Sleeping, dreaming, and dying:
An exploration of consciousness with the Dalai Lama.
Boston, MA: Wisdom.
Wangyal, T. (1998). Te Tibetan yogas of dream and sleep.
Ithaca, NY: Snow Lion.
Yeshe, T. (2001). Introduction to tantra: Te transformation
of desire. Boston, MA: Wisdom. (Original work
published 1987)
About the Author
Judson Davis is a doctoral candidate in East-West
Psychology at the California Institute of Integral Studies
in San Francisco, California. His present work involves a
synthesis of Tibetan Buddhist Tantra and Jungian depth
psychology, with particular emphasis on the healing and
transformative power of mythic imagery and archetypal
forms.
About the Journal
Te International Journal of Transpersonal Studies is a
peer-reviewed academic journal in print since 1981. It is
published by Floraglades Foundation, and serves as the
ofcial publication of the International Transpersonal
Association. Te journal is available online at www.
transpersonalstudies.org, and in print through www.
lulu.com (search for IJTS).
International Journal of Transpersonal Studies 165 Yamato Kotoba: Te Language of the Flesh
Yamato Kotoba:
Te Language of the Flesh
Yukari Kunisue & Judy Schavrien
Institute of Transpersonal Psychology
Palo Alto, CA, USA
International Journal of Transpersonal Studies, 30(1), 2011, pp. 165-170
I
n this article, the authors examine a world in which
a human being is so completely embedded in her
or his life-world, as Husserl would have it, that
psyche can, in the end, sustain no life apart from its
surroundings. Tere is a Japanese brand of language,
an early language but still preserved, that produces and
inheres in images in which subject and object, human
and landscape, conjoin rather than separate.
Some of this conjoining would match
Merleau-Pontys description of a world in which
humans are fesh of the worlds fesh:
When I fnd again the actual world such as it is,
under my hands, under my eyes, up against my
body, I fnd much more than an object: a Being
of which my vision is a part, a visibility older
than my operations or my acts. But this does not
mean that there was a fusion or coinciding of
me with it: on the contrary, this occurs because
a sort of dehiscence opens my body in two, and
because between my body looked at and my
body looking, my body touched and my body
touching, there is overlapping or encroachment,
so that we must say that the things pass into us
as well as we into the things. (Merleau-Ponty,
Lefort, & Lingis, 1969, p. 123)
Merleau-Ponty et al. pictured here an interlacing of
subject and object: I both see and am seen, touch
and am touched, and this constitutes the subject and
the outer world as passing into each otherin that
sense, inseparable (p. 123; Abram, 1997, p. 66).
On the other hand, some work to be
examined in this inquiry, such as Bashos work,
expresses an intimacy greater than the one described
by the Western philosopher. Tere is a Buddhist
experiencing which would invalidate the quote from
Merleau-Ponty: Tis does not mean that there was
a fusion. On the contrary, when NoSelf is in full
presence, when I am my Face before I was born,
then there is truly no distinction between subjective
and objective world.
Both versions of experiencing, the pheno-
menological one that is closer to the Western
predilection, and the Buddhist version of complete
Presence, ofer people far greater intimacy with
their natural setting than most get to enjoy at
present, since the subject-object split in our human
Tis inquiry builds on the work of such thinkers as David Abram and Maurice Merleau-
Ponty; like their work, it addresses the fact that people in the Western developed world,
through their acculturations, sacrifce intimacy with the natural world. Te article explores
one remedial measure: the Yamato Kotoba language of the Japanese. Tis is a language
before the Chinese injection of spoken and written words, one that preserves the earlier
words better suited, the authors propose, to expressing the interpenetrating experience of
the person within this case the Japanesenatural setting. Such an intimacy appears, for
instance, in Bashos Haiku. In the same vein, Japanese Koto Dama deploys the spiritual power
that resides in wordsas they are both spoken and unspoken. Tese linguistic phenomena
are explored and explained insofar as they preserve, capture, and celebrate human intimacy
with nature. In the words of Merleau-Ponty, they re-member humans as fesh of the worlds
fesh.
Keywords: haiku, Yamato Kotoba, Furuike, Koto Dama, phenomenology,
Merleau-Ponty, lifeworld, lebenswelt
International Journal of Transpersonal Studies 166 Kunisue & Schavrien
conceptual system tends to function as a self-
fulflling prophecy. We (which will here refer to
the authors) will investigate the manner in which
this greater intimacy is accomplished by virtue of
a particular form of the Japanese language, Yamato
Kotoba. Before doing so, we will give an example of
a somewhat parallel Western version of a language
of immediacy, hoping to bring the point home to
English readers frst in their own language.
Norman Maclean, author of A River Runs
Trough It, began his teaching of English poetry
with a favorite exercise (personal communication,
ca. 1971). He would quote this anonymous verse
from circa 1500 CE:
O Western wind, when wilt thou blow
Tat the small rain down can rain?
Christ, that my love were in my arms,
And I in my bed again!
(Anonymous)
Ten he would challenge the students to fnd a
better description of rain than small. Te authors
of this article improvise, at this point, how the
class might proceed to meet the challenge: With
much license, disregarding rhythmic requirements,
students might try out tropical rain or sudden
rainthat the sudden rain down can rain and
discard them immediately. Tese obviously fall
short. How instead could students anticipate, with a
single word, the tender embracing of what was most
likely a small beloved? How could they improve
upon that the small rain down can rain? Students
might try out the word petite. Te problem with
such a word is that it is borrowed from the French;
it puts someone reading or better yet hearing the
poem at one remove from the immediacy of sensual
and therefore emotional feeling. Te French word is
an import that cannot accomplish the immediacy,
the bodily feel, of the Anglo-Saxon word small.
Worse would be the use of anything Latinate: If one
were to try localized rain; the head takes over,
pushing the body out of the way. And so it must
be:
O Western wind, when wilt thou blow
Tat the small rain down can rain?
Christ, that my love were in my arms
And I in my bed again!
It is not only poets who care about
groundingpoets, with their particular feeling for
good old Anglo-Saxon words that keep one literally
grounded in earth and fesh, that in some sense
enact what they mean by way of a concrete feel or
picture, words such as small and fsh and hook.
Perhaps the intense interest in Buddhism in the late
60s and 70s indicated how much need there was,
not just for ideas from the East, but also the bodily
feelings aforded by Eastern arts and practices. Zen
and Tibetan Buddhism, for instance, had and still
have nature-ensconced verbal and visual arts to ofer
as part of an education that likewise includes the
theory and practice of meditation.
Tis prologue, then, has attempted merely
to act as a reminder of how much the West can
beneft from its contact with the East, from, in the
case of this inquiry, the indigenous East; we seek not
only high and abstract learnings but also Eastern
grounding in the body and in nature. Westerners,
in sum, might appreciate Eastern poetry in the spirit
of Merleau-Pontys phenomenology, embracing
ones own becoming as fesh of the worlds fesh;
or Westerners might seek the more challenging
experience of NoSelfutterly simple but not always
easy. In any case, one has access, enriching ones
own poetic and visual tradition, to the wisdom of
grounding in the body and in the natural setting by
coming into contact with Eastern art. Te particular
art examined here is that of Japanese poetry;
ones experience of it is much enhanced through
acquaintance with Yamato Kotoba.
Yamato Kotoba
U
ntil Chinese characters were introduced by
Buddhist scholars around the 5
th
or 6
th
century
CE, the Japanese maintained an oral culture to
express their thoughts and emotions. Not having a
written language, however, did not hinder ancient
Japanese from creating and enjoying vivid and
poignant poems connecting their internal world to
the natural world. Manyo-shu, the oldest remaining
anthology of over 4,500 poems was complied
in late 700 BCE (Haitani, 2005). Te Manyo
poetsranging from emperors and aristocracy
to low-ranking soldiers and court clerkslived,
understood, and created poems in a language which
portrayed people as fesh of the worlds fesh.
Te Japanese equivalent of this language
International Journal of Transpersonal Studies 167 Yamato Kotoba: Te Language of the Flesh
of the fesh is Yamato Kotoba (Yamato, old name of
Japan, Kotoba, words and language). Dale ofered
Shoichi Watanabes explanation of Yamato Kotoba
as words which have their roots set down in the
well-springs of the soul of our [the Japanese] race
(Watanabe, 1974, as cited in Dale, 1986, p. 84). It
is the pristine form of the language deeply rooted
in the primordial Japanese psyche. Later transcribed
and recorded in the borrowed Chinese characters,
Manyo poets used Yamato Kotoba in poems that
refected and represented all the human senses as
they operated in an animate landscape. Tese poets
were also an integral part of the very landscape which
they described. In this article we explore Yamato
Kotoba, expressed in various forms such as waka
and Haiku. Even the modern-day Japanese, after
almost 1000 years since the importation of written
characters from China, intuitively distinguish
between sinicized words which are, therefore, loan
words as they contrast with words from the native
Yamato Kotoba. Te authors will also examine how
Yamato Kotoba is related to the indigenous concept
of Koto Dama, or the spirit of the words.
Te Flesh of Language
S
ince ancient times humans have experienced and
understood their existence in terms of relationship
to the natural world. As an ardent advocate of
Husserls and Merleau-Pontys phenomenological
views of the world, David Abram (1997), in his book
Te Spell of the Sensuous, walked readers through
the intertwined wonder-world of subjectivity and
objectivity (see esp. p. 36). For these thinkers, while
the exterior world looks remarkably solid and stable
(p. 39), the real world is a collection of experiences
by multitudes of subjective perceivers.
Languages in oral societies are inseparable
from the surrounding land, and they can be said, to
the best of researched knowledge, to be perceived as
connected with natural phenomena such as changing
weather and seasons, water, sky, plants, and animals.
As Abram (1997) described it, oral cultures preserve
active participation of the objects in the subjective
consciousness (p. 162) in the form of language. Te
old form of the Japanese language, Yamato Kotoba,
provides an excellent example of this.
When famous Haiku master Matsuo
Basho (1644-1694) created his poems in the 17
th
century, which he imbued, as he composed them,
with a rationalized discipline of Buddhist process
and content, he nevertheless used Yamato Kotoba
to convey the felt sense of his experiences, beyond
anything reason could grasp or express (and this
conveys the ultimate beyond-reason Buddhist
sensibility). Expressing symbolism in nature through
using the words of silence was his way of capturing
connection with the world. Such connection he
conveyed much more efectively through his native
Yamato Kotoba than had he attempted to do so using
the sinicized imports that had produced, in efect, a
revised and compounded Japanese language.
One of Bashos most famous Haiku both
expresses, and, more than expresses, enacts the world
of a landscape:
Te ancaient pond
A frog leaps in
Te sound of the water
(Furuike ya Kawazu tobi
komu Mizu no oto)
(Ueda, 1982, p. 53)
Japanese Haiku poets often sought (and
seek) vocabulary in Yamato Kotoba language
expressive of the emotional realm, while minimizing
or limiting usage of loan words from Chinese.
Basho did precisely that in this poem. Te sound
of the water in a quiet old temple garden resonates
in the perceiver as it does in Bashos bodily senses.
His visual and aural perceptions, expressed in words
furu ike (old pond) and tobi komu (jumping
in), were attuned with the new and instantaneous
sound of a frogs splashing, and with the quietude
of the otherwise tranquil ancient pond and desolate
garden. As Basho stops being the observer of the
limited scene of the exterior, instead becoming the
sound of the water, the smell of the pond, and the
tactile sense of water encompassing the jumping
frog itself, Haiku readers experience with him his
union with the scenery. In fact as the Haiku has
brought the reader beyond the passing into each
other of subject and object, the distinction really
does disappear.
Te Shakkei school of garden design
similarly contained the Japanese poets integration of
perceiving self and perceived exterior. Characterized
by its indispensable inclusion of natural scenery,
International Journal of Transpersonal Studies 168 Kunisue & Schavrien
Shakkei as used by Japanese landscape designers
would integrate surrounding nature with the rest of
their design.
In the present day, one can relate to
intertwined perception by way of the experience of
looking out an airplane window to gain a birds eye
view of mountain and valley. While one experiences
a surrealistic closeness to clouds, sky, and the distant
ocean now seen as a whole, and all seen from above
the usual human altitude, all as a new gestalt that
wakes one with its diferentness, one nevertheless
remains sardined in the aircraft: one may be feeling
into and out of a range of bodily experiences. Ones
body is a part of the fying airplane which is also a
part of the local portion of the vast landscape of the
earth. It is not unlike the perception that Abram
(1997) described as the ongoing interchange be-
tween my body and the entities that surround it;
at least one may be more awake to such interchange
(p. 52).
For older Manyo poets, as one can see in
the following poem by Prince Nakano Oe, written
in approximately the 7
th
century, human existence
in the context of natural beauty was enchanted,
infuenced, and expanded through this relation with
a larger sense of natural context:
On the banner-shaped clouds over the sea,
the setting sun is glowing.
May the moonlight of this evening be serene
and bright.
(Watatsumi no Toyohatakumo ni Irihi sashi
Koyoi no Tsukuyo sayakekari koso)
(Haitani, 2005, n.p.)
Prince Oes famous tanka (short poem) which
followed the 31 syllable form (5-7-5-7-7 syllables)
was a rhetorical form of waka that consisted entirely
of Yamato Kotoba.
Te rule of waka requires pillow words,
traditionally-formulated fgures of speech (e.g.,
Watatsumi no) that are not explicitly translated in
English; through them the poem shows yearning,
respect, and awe to the god or the spirit of the ocean.
At frst glance the poem is simply about celebrating
the splendor of nature as the sun sets over the ocean
and as one welcomes the moon emerging in the clear
evening sky. When one follows the poets visual sense,
however, departing from the setting sun toward
the darkening sky during the magical hours of the
day, one starts to sense the embodied anticipation,
yearning, and anxiety regarding the uncertainties
in his life. Prince Nakano Oe later became the
38
th
emperor after many years of political turmoil.
His use of Yamato Kotoba softened the disquiet
captured in the scenery; yet readers, knowing what
they had come to know, could empathically recreate
that moment of disquiet as they resonated, many
centuries later, with the same natural landscape.
Koto Dama: Te Spirit of the Language
J
apanese children grow up believing in the
miraculous power of words, known as Koto
Dama. When a word comes out of ones mouth
or even emerges in ones thoughts, it carries at
that moment the power or the spirit of the word
itself. Tis is what children are told. Such a notion
parallels, in other societies, the notion that taboo
words carry dangerous powers. Examples of Koto
Dama are these: Te Japanese avoid at a wedding
words relating to cut (kiru) or to number four
(shi) or nine (ku); these words have the same
sound as death (shi) and pain or sufering (ku
or kuro; Pei, 1965, p. 270). However, Koto Dama
holds a still more primordial position in the Japanese
psychic structure.
Morihei Ueshiba, the founder of Aikido,
has said in his teaching that Aikido is based on the
spiritual teaching of Koto Dama (Stevens, 1993, p.
12). According to Ueshiba, Aikido, a newer form of
traditional Japanese martial arts, is rather the study
of the spirit (p. 12). Practicing Aikido requires
understanding and following the spirit of Koto
Dama which leads to the unifcation of heaven,
earth, gods and humankind (p. 12). Te founder of
Aikido was inspired by the spiritual tradition of the
ancient Japanese teaching and very aware of Koto
Dama as the basis of and gateway to the spiritual
origin of the country.
Etymologically, Koto in Koto Dama came
from the word kotoba, koto meaning word, speech,
or language, and ba being one of the words for leaf.
Like a single leaf falling out of its mother tree, when
a word comes out of thoughts, each leaf of thought
brings out the power of the spirit that originated
in the deep roots of the tree. Te tree breathing
the spirit of the forest as well as regenerating itself
International Journal of Transpersonal Studies 169 Yamato Kotoba: Te Language of the Flesh
from the power of the soil lets go its integral power
through each fare of a seemingly innocent leaf. In
short, glancing at a word, or, more so, uttering it,
inspires in the Japanese a memory of the life-world
(Abram, 1997, p. 40; Husserl, 1938/1970, p. 111).
Te tree also holds a spirit called Ko Dama (echo)
that relates to the spirit of the mountains.
Abram (1997) reminded readers that lan-
guage in indigenous oral cultures such as Japanese
Yamato Kotoba is experienced not as the exclusive
property of humankind, but as a property of the
sensuous life-world (p. 154). Koto Dama is closely
related to the name, the person, and the intention as
they all participate in the formulating of the words.
It also relates humans to the space and the particular
landscape of the earth where the word came to be.
Because of the connection of the word to the wider
world, it is important for a person to be extremely
careful about provoking such miraculous power.
Tus, even after the written form of language had
been introduced through Chinese infuence, the
Japanese people preserved the opinion that in native
words a silent spiritual power resided, and that by
preserving both the belief and the knowledge of
those words, the people could preserve the actual
power itself.
Modern childrens manga or anime, which
are animations or graphic novels (English versions
are also very popular among American children),
use Koto Dama as a powerful theme. Some heroes in
these manga (e.g., Kotodama User, not translated in
English) discover and/or tap a secret power by citing
the name of the place, person, or object. In other
anime, a person loses spiritual power by being told
repeatedly that s/he lacks such power.
Onomatopoeia directly and sensually
conveys certain sounds, movement, and actions
in a language. Onomatopoetic language grounds
image in the sensual qualities of the language
itself. Examples of onomatopoeia that convey
aural qualities enhancing the images aural and
pictorial qualities would be these: batter for beat
up or splutter or shh! as a silencing word. Te
frequency of onomatopoetic usage in the Japanese
language, as well as the richness of such usage, is
an example of synaesthetic participation from
the animate surroundings (Abram, 1997, p. 162;
Fukuda, 2003; Shibatani, 1990) stated that the
role onomatopoetic phrases play in the Japanese
language is too often overlooked and greater than
imagined. Japanese people have an abundance of
descriptive sound words for water, rain, snow, and
ocean (Shogaku Kan, 2009). Some claim there are
more than 270 words to describe clouds (Yasuno
& Fujiwara, 2009). Te many sounds of water in
ocean, rain, and mountain streams evince a deep
yearning for connection with nature.
Conclusion
T
he Japanese language has kept an embedded
connectivity with its land, preserving the
spiritual legacy of the land, the people, and the
culture. Yamato Kotoba, deeply intertwined with
the spiritual power in words as recognized in Koto
Dama, ofers fruits from the earthy Koto Dama root,
ripe for the crafting of Haiku and waka. Authors
like Abram (1997) may be correct to lament the
way in which civilized humans have sacrifced their
deep interconnectedness with the natural world;
and Merleau-Ponty may do a service, especially in
the West, by perceiving afresh a world in which
subject and object, rather than fatally split apart,
meet inextricably in the world as embodied fesh.
Likewise, the West and the East can also beneft
by what remains to testify of an earlier intimacy
amongst all that composes the interconnected texture
of creatures and natural context. Te Japanese still
possesshave artfully preserveda treasure to
enjoy and to share in their Yamato Kotoba. In it,
subject and object, word and reality, conjoin; the
poetry that grows from it embodies and exudes a
living and a sacred power. To this very day, Yamato
Kotoba, both ancient and yet new in this very
instant, both sustains an embedded sensibility and
rebirths it with each utterance of Furuike ya Kawazu
tobi komu Mizu no oto:
Te ancient pond
A frog leaps in
Te sound of the water
(Ueda, 1982, p. 53)
International Journal of Transpersonal Studies 170 Kunisue & Schavrien
References
Abram, D. (1997). Te spell of the sensuous. New
York, NY: Vintage Books.
Anonymous (circa 1500). Retrieved from http://
www.pinkmonkey.com/dl/library1/west_w.pdf
Dale, P. (1986). Te myth of Japanese uniqueness (7
th
ed.). London, UK: Broom Helm.
Fukuda, H. (2003). Jazz up your Japanese with
onomatopoeia. New York, NY: Kodansha Inter-
national.
Haitani, K. (2005-2007). Manyo-shu best 100. Seattle,
WA: Kanji Haitani. Retrieved from http://home.
earthlink.net/~khaitani1/manyoshu.htm
Husserl, E. (1970). Te crisis of European sciences and
transcendental phenomenology: An introduction to
phenomenological philosophy. (D. Carr, Trans.).
Evanston, IL: Northwestern University Press.
(Original work published 1938)
Merleau-Ponty, M., Lefort, C. & Lingis, A. (1969).
Te visible and the invisible. Evanston, IL:
Northwestern University Press.
Pei, M. (1965). Te story of language. New York, NY:
Penguin Group.
Shibatani, M. (1990). Te languages of Japan.
Cambridge, UK: University Press.
Shogaku Kan. (2009). Utukushii Nihongo no jiten
(Dictionary of beautiful Japanese words).
Tokyo, Japan: author.
Stevens, J. (1993). Te essence of Aikido: Spiritual
teachings of Morihei Ueshiba. Tokyo, Japan:
Kodansha International.
Ueda, M. (1982). Te master haiku poet: Matsuo
Basho. Tokyo, Japan: Kodansha International.
Watanabe, S. (1974). Nihongo no kokoro (Te spirit of
the Japanese). Tokyo, Japan: Kodansha Gendai
Shinsho.
Yasuno, M., & Fujiwara, M. (2009). Yonimo
utsukushii Nihongo nyuumon (Primer to the
most beautiful Japanese). Tokyo, Japan:
Chikuma Primar Shinsho.
About the Authors
Yukari Kunisue, PhD, is a lecturer in Japanese at
the University of Hawaii in Hilo. She does research
in the feld of death and dying, including on the
subject of the spiritual aspects of the listening
communication between dying patients and
hospice workers. She also researches cross-cultural
issues. She holds a Masters and Doctorate from
the Institute of Transpersonal Psychology, having
pursued a Bachelor of Science degree in psychology
as an undergraduate; she also holds a Masters from
the University of Hawaii in East Asian Studie, and
a Masters in Education from the Teachers College
at New Yorks Columbia University.
Judy Schavrien, PhD, MFT, is core faculty and
former Chair of the Global Online Doctoral
Program at Institute of Transpersonal Psychology.
She received, for early curricular and teaching
innovations, the feminist Pioneer Award from the
Association of Women in Psychology, along with a
Founding Mothers award for helping to establish
the worlds frst two graduate degrees in Womens
Spirituality. In addition, she was an early innovator
in transpersonal psychology, in 1991, through her
groundbreaking course in Feminist Transpersonal
Psychology. She publishes (in JTP, IJTS, and
elsewhere) on late vision, which views life in the
light of deathwhether of an individual or an era
past its apogee. She analyzes renewalincluding the
role played by natural cycle and feminine energies
in the late visions of Shakespeare, Sophocles, and
Ingmar Bergman, both as individuals and poets
of their age. New Rivers Press published her book
What Rhymes with Cancer?; and she is anthologized
as a poet and scholar, with 16 awards, from local to
international, for her work. http://judys.imagekind.
com
International Journal of Transpersonal Studies 171 Modern Materialism
Modern Materialism
Trough the Lens of Indo-Tibetan Buddhism
Alan Pope
University of West Georgia
Carrollton, GA, USA
Te sufering that gives rise to and is perpetuated by contemporary cultures addiction to
materialistic consumption is described surprisingly well by the ancient tradition of Indo-
Tibetan Buddhism. From this perspective, modern human beings exemplify hungry ghosts
trapped in a state of incessant greed and insatiability, which at its core refects a desperate
attempt to maintain a sense of self that is out of accord with basic reality. Te rich Tibetan
Buddhist understanding of the unfolding process by which the hungry ghost negotiates its
project, including its attempts to avoid greater sufering and to seek bliss, serves to elucidate
our contemporary psychological dynamic. Tis analysis points to what is needed in order to
extract ourselves from a consumerist mentality and fnd genuine fulfllment.
I
n Indo-Tibetan Buddhist iconography, the hungry
ghost is a being whose massive, protruding belly is
paired with a tiny pinhole mouth. Because it is able
to consume but small bits of food at any one time, its
huge stomach remains ever empty, and its limbs and
torso scrawny. Although the Tibetan tradition speaks
of hungry ghosts as denizens of a realm into which
beings may incarnate, modern teachers emphasize that
such realms are not places, but rather primordial states
of mind familiar to us all (e.g., Trungpa, 1973, 1992).
As such, the hungry ghost symbolizes addictive greed
and insatiability. In this paper, I use this image and the
philosophy of Indo-Tibetan Buddhism to shed light
on the state of mind made presently manifest through
contemporary consumerist culture.
1
In so doing, I
look beyond materialism as simply a historical-cultural
phenomenon, situating it as the outward expression
of a mental state endemic to the human condition,
one described with extraordinary detail by a spiritual
tradition whose roots are more than 2500 years old.
Modern Materialism
T
he difculties inherent in modern materialism
have been well documented and empirically
demonstrated (e.g., see Kasser, 2002; Kasser & Kanner,
2004). Csikszentmihalyi (2004) defned materialism as
the tendency to allocate excessive attention to goals
that involve material objects: wanting to own them,
consume them, or faunt possession of them (p. 92).
In this instance, excessive means exceeding survival
and encroaching on other important areas of a persons
development and enjoyment. Kasser, Ryan, Couchman,
and Sheldon (2004) described contemporary Americas
culture of consumption as having a materialistic value
orientation (MVO). Copious research suggests that an
MVO develops both as compensation for an insecure
self-image and through social exposure to materialistic
models and values. Tese studies also demonstrate that
this approach leads to lower subjective well-being and
diminished concern for the welfare of others and the
environment. Tis latter aspect is not surprising given
that overconsumptionthrough its exploitation of
natural resources and polluting of the environmentis
the driving force behind the accelerating ecological crisis
(Starke & Mastny, 2010).
Te MVO operates under the premise that by
consuming more and more goods, we can be happy
(throughout this article, all uses of we and our
refer to human beings in the collective sense, while
acknowledging that the author writes from his own
specifc location in Western culture). But does this
strategy work? When I buy that new 46-inch fat screen
TV, I may enjoy it for some time, taking pride in my
possession, displaying it for others to see. I enjoy the
crisp, clean images of my favorite programs. I might
International Journal of Transpersonal Studies, 30(1-2), 2011, pp. 171-177
Keywords: hungry ghost, Indo-Tibetan Buddhism, materialistic value orientation,
consumerism, neuromarketing, addiction, meditation
International Journal of Transpersonal Studies 172 Pope
spend countless hours watching it, freed momentarily
from the other concerns and worries of my life. However,
there remains a deep longing that in fact the TV does
not fulfll. Te TV becomes another fxture to fade
into the background of my life. My unfulflled desire
turns its attention to new objects that might satisfy
it. I return to the shopping mall, looking for my next
conquest, which I make, and then the cycle repeats. In
Buddhist parlance, I am caught in the cycle of samsara,
a compulsive repetition of sufering that thrives on my
failure to recognize the source of my sufering and of my
happiness (Ray, 2000).
Te Six Realms
I
n Buddhist theory, samsara is depicted by six realms,
known as that of the gods, jealous gods, humans,
animals, hungry ghosts, and hell beings (see Patrul
Rinpoche, 1994, for vivid descriptions). Tese realms
represent diferent states of mind through which we
cycle in the course of a human lifetime. Tey are inter-
dependently connected, and so we cannot understand
one without the other. For instance, the insatiability and
addictive tendencies of the hungry ghost are strategies
for avoiding the rage and depression of the hell realms,
where beings are depicted as sufering inconceivable
tormentssuch as the repeated severing of limbs and
gouging of eyeballs in settings of either extreme heat
or cold, depending on the nature of the anger in whose
grip one is held. Tis extreme aggression is, as Freud
(1917/1957) suggested of depression, directed toward
ones own identifcations of self, and the pain of the hell
realms thereby conveys the intensity of sufering that can
arise when self-hatred and rage become extreme.
Te desperate grasping of the hungry ghost
helps it avoid falling into the terror of the hell realms
and expresses its longing for the bliss of the god realm,
where beings are endowed with beauty and wealth, and
enjoy every conceivable pleasure (Trungpa, 1973). In
contemporary Western culture, this desire to be a god is
made visible in voyeuristic fascination with celebrities and
their lives. However, we also exhibit the characteristics
of the jealous godsthose who envy the gods and are
paranoid about losing their own favorable position
whenever we wallow in a celebritys fall from grace.
When we let go of such envy we can truly be human,
meaning that while we live in desire, we are able to
balance sufering with compassion. When our sufering
becomes too difcult to bear, however, we sink into the
ignorance of the animal realm, whereupon we may, for
example, space out in front of our 46-inch fat screen TV.
When that pleasure wears out, we are caught once again
in the mindset of the hungry ghost, desperately afraid of
the hell realms, and longing for the pleasures of the god
realm. We return to the mall, opting for consumerism as
our best chance at a stable state of being, albeit one that
lives in fantasy and sacrifces compassion.
Neuroscientifc Materialism
and the Hungry Ghost
T
he underlying basis of the hungry ghost, and of the
MVO, can be found in the philosophical doctrine
of dualism, the position that mind and body are two
completely diferent substances (Karr, 2007). Tis view
is ultimately untenable, leading to two predominant
solutions: (1) reducing everything to material reality, or
materialism, and (2) reducing everything to mind, or
idealism. Contemporary traditional neuroscience adopts
the materialist view in its assumption that mind is an
emergent property of underlying neurological structure
and function. Given that this approach frames most
conversations about addiction, it is worth considering
briefy what light it might shed on the hungry ghost.
In this view, the subjective mental experience of
hunger arises from the complex interplay of numerous
physical elements, including a variety of brain structures,
blood sugar levels, and hormones (Le Magnen, 1985).
Normally, this system maintains homeostasis, alternating
between experiences of hunger and, upon eating, satiety.
However, what makes food potentially addictive is that
eating also provides a jolt of dopamine, the same pleasure-
inducing neurotransmitter that is implicated in drugs of
abuse (Avena, Rada, & Hoebel, 2008; Stoehr, 2006). If
our baseline dopamine levels are depressed, we might
consume food beyond the point of physical satiety, or
take drugs purely to get high, both of which provide
short-term relief with negative long-term consequences.
Hence, even at the neurobiological level, the essential root
cause of the hungry ghosts insatiable hunger is likewise
the basis for substance addiction more generally.
However, this same physical root cause can lead
to all manner of craving. For example, even the sight
or smell of food in the absence of actual consumption
induces the release of dopamine levels (Zurawicki, 2010).
Further, it has been shown that processing novel visual or
cognitive information also elevates dopamine (in addition
to activating opioid receptors in association areas of the
cerebral cortex; Biederman & Vessel, 2006; Bromberg-
Martin & Hikosaka, 2009). Tus, seeing food, smelling
International Journal of Transpersonal Studies 173 Modern Materialism
food, consuming drugs, viewing novel displays, thinking
about interesting new thingsall have the capacity to
induce a chemical experience of pleasure and the craving
that comes with it.
A new discipline calling itself neuromarketing is
exploiting these fndings and applying them to the task
of developing ways to maximize potential customers
dopamine surges and other consumption-friendly
biological processes (Zurawicki, 2010; Lindstrom, 2010).
For example, if a product is displayed strategically, a
dopamine rush will induce a purchase, even as the
ensuing crash leaves us wondering what we were
thinking (Lindstrom, 2010). Neurologically speaking,
humans are wired for all manner of consumption, and
advertisersjust as they have done in the past with
behaviorism and psychoanalysisare exploiting the
latest trends in psychology in order to stimulate desire,
increase proft, and populate the world with ever more
hungry ghosts. Nevertheless, there is a growing body of
evidence that this wiring can be changed.
Neuroplasticity and Meditation
J
ust as physics has advanced to the point that it has
overthrown its earlier limiting assumptions, the
work of Richard Davidson and other neuroscientists
is challenging the presuppositions of traditional
neuroscience. In particular, they have demonstrated that
the adult brain can change in response to experience, a
phenomenon termed neuroplasticity (Lutz, Dunne, &
Davidson, 2007). Tis view is largely based on studies
with highly experienced meditators in the Tibetan
Buddhist tradition. Using brain imaging equipment,
Davidson and colleagues found that in meditation
these individuals could easily slip into a pronounced
pattern of asymmetrical fring in the prefrontal cortex
(Begley, 2007). Tis pattern, in which the left cortex is
extremely active relative to the right, signals the inner
subjective experience of energized happiness, joy, and
well-being. Te extreme degree to which this pattern
was demonstratedfar beyond what non-meditators
exhibitsuggests the potential to rewire the brain
through mental training.
Whereas it used to be thought that the prefrontal
cortex only pertains to the highest levels of abstract
reasoning, and that the limbic system was the seat of
emotions, it is now known that the prefrontal cortex is
neurologically connected with and mediates the centers
of emotional processing (Begley, 2007). As such, cutting
edge neuroscience is suggesting that mental training
can change our relationship to our emotions, and that
we can come to naturally have greater control over our
urges and cravings. Actually, this is precisely what the
Buddhist tradition teaches (Tsering, 2005). It stands
to reason that studies of lower animalsgenerally the
basis of addiction studieswill uncover the neurology
of unmediated craving; however, investigations of
highly conscious human beings show that neurological
determinism is an inaccurate model. Human cognitive
capacities can modulate emotional ones, and as such we
need not be the puppet of advertisers and profteers. Te
hungry ghost can be transformed.
Beyond Materialism
T
he studies by Davidson and his colleagues open
onto even larger implications. Tey challenge the
very assumptions of standard neurobiologynamely,
that the mind is an emergent property of matter. If
training the mind can afect neurology, then one must
perhaps take seriously the suggestion made by the Dalai
Lama (2005) that thoughts may give rise to chemical
events. In that event, the brain should be viewed not as
the origin of mind, but rather as minds executive ofcer.
Te philosophical doctrine of materialism itself is thrown
into question, and in turn it is necessary to question the
cost of continuing to adopt it. In the words of Buddhist
writer Andy Karr (2007), these materialistic views can
prevent us from understanding the causal relationships
that are more important to us: the determinants of
happiness and sorrow, bondage and liberation (p. 79).
In holding to a materialistic view, we look to the outer
world for happiness, rather than looking within.
Indo-Tibetan Buddhism regards idealism
besides materialism, the other proposed solution to
the problem of dualismas the superior position,
recognizing that all experience is mental, meaning that
it frst registers in the mind (Karr, 2007). Although
this view is developed in great detail in the Cittamatra,
or Mind Only School of Mahayana Buddhism, it is
ultimately recognized as only partially correct, for the
One Mind is itself a concept that is superimposed on
reality (Gyamtso, 1994). Te Madhyamaka, or Middle-
Way, teachings of Mahayana Buddhism assert that
everything is ultimately neither mind nor matter,
because neither ultimately exists. Rather, they both arise
together, interdependently. It is only when we appeal to
concepts that we see either mind or matter as prior.
When we realize the middle way position,
placing primacy on neither the mind nor material
International Journal of Transpersonal Studies 174 Pope
reality, we see vividly that the ego, or sense of I, is
an illusion. It neither exists in a solid way (the doctrine
of eternalism), nor does it not exist altogether (the
doctrine of nihilism). In order to escape the endless
cycling through the six realms, we must see through
our habituated patterns and realize the true nature of
the self. When we closely examine the body, we see that
it is composed of a collection of parts, such as blood,
skin, sensory organs, internal organs, nerves, and so
forth. Tese parts are composed of ever-smaller particles,
none of which has an intrinsic, separate existence. If we
examine the mind, we fnd an overlapping stream of
thoughts, feelings, impressions, and sensations, none of
which exists independently. What we call a self is really
a succession of experiences onto which we have imputed
various concepts, the most central one being I. Tat
is, our sense of self is a fction, a story we tell ourselves
to give coherency to our experience. It exists not as a
solid entity, but rather as a character in a social fabric of
conceptual understanding and storytelling.
Interdependent Existence
T
he MVO is an integral part of the contemporary
social fabric that gives defnition and shape to
our sense of self. In its part, the ego is not interested
in consuming materials goods in an authentic sense;
rather, what the ego consumes is symbols. It is what
things represent, what they tell about uswhether we
are successful, afuent, desirable, or superiorthat
establishes their worth. In the meantime, we are actually
covering over a tremendous sense of lack, hiding from the
fact that we do not exist in the ways we conventionally
think that we do. As David Loy (1996) has suggested,
this lack is the deepest source of our anxiety, more
fundamental even than the fear of death.
In order to comfort ourselves in the face of
this lack, we bow to what Chgyam Trungpa (1973)
characterized as Te Tree Lords of Materialism:
those of Form, Speech, and Mind. Of the frst one, he
explained:
Te Lord of Form refers to the neurotic pursuit
of physical comfort, security, and pleasure. Our
highly organized and technological society refects
our preoccupation with manipulating physical
surroundings so as to shield ourselves from the
irritations of the raw, rugged, unpredictable aspects of
lifeTe Lord of Form does not signify the physically
rich and secure life-situations we create per se. Rather
it refers to the neurotic preoccupation that drives us
to create them, to try to control nature. (pp. 5-6)
Te deep source of our consumerist mentality can be
seen in this neurotic pursuit of comfort, security and
pleasure, the compulsion to control the seeming chaos of
life. Tis approach to life refects a basic confusion about
ourselves and our actions.
When we recognize that mind and matter
arise together, and that we do not exist in an intrinsic
and separate way, we realize that no one phenomenon
can appear except in interdependent relationship with
all other phenomena. Tis realization invites a deeper
understanding of the consequences of our consumerist
actions. We recognize not only that habitual consumption
is not in the service of our own happinessit is as well
deeply unethical, for its far-ranging impact places our
collective survival in jeopardy.
Genuine Happiness
I
n the most basic sense, the MVO cannot promote
true happiness because it is based on a principle of
satisfaction rather than fulfllment. When we seek
satisfaction, we seek the external conditions whereby
we can feel temporarily sated. Inevitably, however, as
conditions change, these states of satiation fade and new
hunger arises.
Even so, the ancient philosophical doctrine of
hedonism regarded the pursuit of pleasure as the highest
good (Kashdan, Biswas-Diener, & King, 2008). In its
subtler versions, such as that expressed by Epicurus, a
greater happiness necessitates that we use moderation in
order that excessive indulgence not lead to excessive pain
(De Lacy, 1967). Nevertheless, in this view happiness
depends on the manipulation of external circumstances
in the pursuit of more rather than less (pleasure). Given
that pleasure can only be defned in contrast to pain,
happiness is necessarily relative and feeting. Insofar
as Freuds economic model considered the pursuit of
pleasure to be the ultimate motivating force of psyche, we
can understand how it is that a successful psychoanalytic
treatment aims merely to bring ordinary unhappiness to
its patients (Freud, 1895/1955).
It is laudable that the hedonistic view values
immediate experience, for otherwise we would live in
our thoughts about the past or the future, separated from
reality as it is. However, that which is revealed in our
immediate experience varies depending on the state of
our mind. For example, we can be immediately present
International Journal of Transpersonal Studies 175 Modern Materialism
to feelings of greed or hatred without recognizing that
such feelings are transitory and ultimately empty of any
substantial reality. Immediacy without genuine presence
leaves us vulnerable to surfng a series of ever-pressing
desires and aversions. Instead, we must train our minds
to rest in a panoramic awareness that sees mental states
such as greed and hatred as adventitious phenomena that
cannot touch the deep sense of our true nature. From
this perspective, genuine fulfllment or happiness, rather
than being the accumulation of pleasures, is a deep sense
of fourishing that arises from an exceptionally healthy
mind (Ricard, 2003, p. 19).
From a Buddhist perspective, such mental health
is gained through disciplined mental training of no less
efort than that used to maintain our physical bodies in
peak condition. Trough the practices of contemplation
and meditation we can face our fears and discomforts
in a disciplined way. When we confront them directly,
their force is diminished, for it is what we do not see
that unnerves us. A mind that is consequently calm
and balanced can withstand any external circumstance.
While such happiness can be regarded as an objective
state relating to the condition of ones awareness, it has
subjective correlates. When times are prosperous, the
fulflled mind experiences joy; when times are difcult,
it responds with courage (DeWit, 2001, March). Rather
than being passive to events in the world, we choose the
ways we interpret and respond to them. Rather than
being a temporary experience, genuine happiness is an
optimal state of being (Ricard, 2003).
Tis form of happiness resembles the Hellenic
concept of eudaimonia, which for Aristotle was an
objective condition associated with living a life of
contemplation and virtue (Waterman, 2008). Drawing
upon the work of contemporary philosopher David
Norton, Waterman (2008) explained: Eudaimonia
was seen as a consequence of living in truth to ones
daimon or true self, when an individual strives toward
excellence in fulflling his or her personal potentials
(pp. 235-236). At this level, we can see Buddhist
happiness as a strong form of eudaimonia in which the
true self to be realized is the no-self, the self that exists
beyond all concepts. However, the Greek conception
of eudaimonia, particularly in its contemporary
interpretation, preserves the sense of the self as intrinsic
and separate. Waterman goes on to observe that whereas
daimon originally meant guiding spirit, contemporary
theorists regard it as a constellation of interrelated
psychological processes. Although this description
resonates with the Buddhist notion of the ego as a
continuum of psychophysical events, it does not accord
with Buddhisms understanding of our deepest nature.
Tat is, it does not explicitly account for realizing our
transpersonal potentials, those that enable us to let go
of even the subtlest traces of greed and protective self-
cherishing.
Regaining the Natural State
A
ccording to the Madhyamaka Shentong teachings of
Tibetan Buddhism, all humans have the same basic
nature at the core of their Being (Maitraya, 2000). Tis
so-called buddha-nature is naturally and spontaneously
wise, loving, and compassionate. However, it is obscured
to the extent that we cling to ego identifcations that
keep the natural qualities of ourselves and our experience
cloaked by layers of conceptual artifce. When that
conceptual artifce, erected and maintained with the
support of consumerist culture, tells us to seek pleasure
and avoid painand not only sanctions shopping, but
regards it as a nationalistic dutythen we are kept in a
state of alienation from ourselves and from one another.
We live as hungry ghosts, unable to really touch the
material world, unable to touch each other, and unable
to be sated in any meaningful way. We are removed from
the possibility of genuine fulfllment.
Genuine fulfllment arises to the extent that
we can put the needs of others before our own. Such
altruism is not simply a random act of kindness; rather,
in Tibetan Buddhist thought it is a pervasive modality of
being that we must cultivate in order to recover our true
nature. Given that we are interdependent rather than
independent beings, to think only of ourselves is to live
out of accord with reality and to create the conditions
for sufering. Te material sensibilities of the modern age
inculcate this deluded perception in us, imprisoning us
in a vicious circle of heightened pleasure and subsequent
pain. Te way to overcome this state of afairs is to
confront the fear and grief from which we are hiding,
whereupon shopping will lose its appeal in favor
of human connection and caring.
References
Avena, N. M., Rada, P., & Hoebel, B. G. (2008). Evidence
for sugar addiction: Behavioral and neurochemical
efects of intermittent, excessive sugar intake.
Neuroscience and Biobehavioral Reviews, 32, 20-39.
International Journal of Transpersonal Studies 176 Pope
Begley, S. (2007). Train your mind, change your brain:
How a new science reveals our extraordinary potential to
transform ourselves. New York, NY: Ballantine Books.
Biederman, I., & Vessel, E. A. (2006, June). Perceptual
pleasure and the brain. American Scientist, 93, 249-255.
Bromberg-Martin, E., & Hikosaka, O. (2009). Midbrain
dopamine neurons signal preference for advance
information about upcoming rewards. Neuron, 63,
119-126.
Csikszentmihalyi, M. (2004). Materialism and the
evolution of consciousness. In T. Kasser & A. D. Kanner
(Eds.), Psychology and consumer culture. Washington,
DC: Amerian Psychological Association.
Dalai Lama, H. H. (2005). Te universe in a single atom:
Te convergence of science and spirituality. New York,
NY: Morgan Road Books.
De Lacy, P. H. (1967). Epicurus. In P. Edwards (Ed.),
Te Encyclopedia of Philosophy (Vol. 3, pp. 3-5). New
York, NY: Macmillan & Free Press.
De Wit, H. F. (2001, March). Te case for contemplative
psychology. Shambhala Sun, 34-37.
Freud, S. (1895/1955). Studies of hysteria (Vol. 2).
London, UK: Hogarth Press and Institute of Psycho-
analysis.
Freud, S. (1917/1957). Mourning and melancholia (J. Strachey,
Trans.). In J. Strachey (Ed.), Te standard edition of the
complete psychological works of Sigmund Freud (Vol. 14,
pp. 237-260). London, UK: Hogarth Press.
Gyamtso, K. T. (1994). Progressive stages of meditation on
emptiness. Auckland, New Zealand: Zhyisil Chokyi
Ghatsal.
Karr, A. (2007). Contemplating reality: A practitioners
guide to the view in Indo-Tibetan Buddhism. Boston,
MA: Shambhala.
Kashdan, T. B., Biswas-Diener, R., & King, L. A. (2008).
Reconsidering happiness: Te costs of distinguishing
between hedonics and eudaimonia. Journal of Positive
Psychology, 3(4), 219.
Kasser, T. (2002). Te high price of materialism.
Cambridge, MA: MIT Press.
Kasser, T., & Kanner, A. D. (Eds.). (2004). Psychology
and consumer culture. Washington, DC: American
Psychological Asscociation.
Kasser, T., Ryan, R. M., Couchman, C. E., & Sheldon,
K. M. (2004). Materialistic values: Teir causes and
consequences. In T. Kasser & A. D. Kanner (Eds.),
Psychology and consumer culture. Washington, D.C.:
American Psychological Association.
Le Magnen, J. (1985). Hunger. London, UK: Cambridge
University Press.
Lindstrom, M. (2010). Buy-ology: Te new science of why
we buy. New York, NY: Broadway Books.
Loy, D. (1996). Lack and transcendence: Te problem of
death and life in psychotherapy, existentialism, and
Buddhism. Amherst, NY: Humanity Books.
Lutz, A., Dunne, J. D., & Davidson, R. J. (2007).
Meditation and the neuroscience of consciousness:
An introduction. In P. D. Zelazo, M. Moscovitch,
& E. Tompson (Eds.), Te Cambridge handbook
of consciousness (pp. 499-551). New York, NY:
Cambridge University Press.
Maitraya, A. (2000). Buddha nature: Te Mahayana
Uttaratantra Shastra with commentary (R. Fuchs,
Trans.). Ithaca, NY: Snow Lion.
Patrul Rinpoche. (1994). Te words of my perfect
teacher. Te sacred literature series. New York, NY:
HarperCollins.
Ray, R. A. (2000). Indestructible truth: Te living spirituality
of Tibetan Buddhism. Boston, MA: Shambhala.
Ricard, M. (2003). Happiness: A guide to developing lifes
most important skill. New York, NY: Little, Brown
and Company.
Starke, L., & Mastny, L. (Eds.). (2010). State of the world
2010: Transforming cultures: From consumerism to
sustainability. New York, NY: W. W. Norton.
Stoehr, J. (2006). Te neurobiology of addiction.
Philadelphia, PA: Chelsea House.
Tsering, T. (2005). Te four noble truths. Boston, MA:
Wisdom.
Trungpa, C. (1973). Cutting through spiritual materialism.
Boston, MA: Shambhala.
Trungpa, C. (1992). Transcending madness: Te experience
of the six bardos. Boston, MA: Shambhala.
Waterman, A. S. (2008). Reconsidering happiness:
A eudaimonists perspective. Journal of Positive
Psychology, 3(4), 234.
Zurawicki, L. (2010). Neuromarketing: Exploring the
brain of the consumer. London, UK: Springer.
Notes
1. Te term Indo-Tibetan Buddhism acknowledges that
the rich philosophical tradition of Tibetan Buddhism
has deep roots in Indian culture, from whence Buddhism
migrated to Tibet.
International Journal of Transpersonal Studies 177 Modern Materialism
About the Author
Alan Pope, PhD, is an Associate Professor of Psychology
at the University of West Georgia. Following advanced
graduate studies in computer science and artifcial
intelligence (Ph.D./ABD), he received his doctorate
in clinical existential-phenomenological psychology
at Duquesne University (2000). In addition, for the
past 20 years he has studied and practiced within the
Vajrayana Buddhist tradition. His research generally
seeks to elucidate the processes of psycho-spiritual
transformation resulting from involuntary sufering
and through disciplined spiritual and creative practice.
His recent work examines various aspects of Western
psychology and culture through the lens of Indo-Tibetan
Buddhism. He is the author of From Child to Elder:
Personal Transformation in Becoming an Orphan at
Midlife (2006, Peter Lang). He was the 2009 recipient
of Division 32 (APA)s Carmi Harari Early/Mid Career
Award for Outstanding Contribution to Inquiry in
Humanistic and Transpersonal Psychology.
About the Journal
Te International Journal of Transpersonal Studies is a
peer-reviewed academic journal in print since 1981. It is
published by Floraglades Foundation, and serves as the
ofcial publication of the International Transpersonal
Association. Te journal is available online at www.
transpersonalstudies.org, and in print through www.
lulu.com (search for IJTS).
International Journal of Transpersonal Studies 178 Harrison
BOOK REVIEW
Singing to the Plants:
A Guide to Mestizo Shamanism in the Upper Amazon
by Stephan V. Beyer
John Harrison
California Institute of Integral Studies
San Francisco, CA, USA
The plant comes and talks to you, it teaches you to sing.
Don Solon Tello Lozano
International Journal of Transpersonal Studies, 30(1-2), 2011, pp. 178-181
What would you say to the possibility of a riveting,
yet thoroughly academic, nonfction page-turner? Stephan
V. Beyers tour de force, Singing to the Plants: A Guide
to Mestizo Shamanism in the Upper Amazon, is nothing
less! Building an inclusive bridge between a laymans
accessibility and comprehensive scholarly research, Beyer
has efectively embodied and integrated his intellectual
understanding and knowledge with years of frst-hand
experiential encounters with Ayahuasca and other plant
medicines of Upper Amazonia. Dr. Beyer holds a degree
in law and doctorates in both psychology and religious
studies, but these are obviously only some of his interests
and talents. His eclectic background has led to stints as
a university professor, trial lawyer, community builder,
and wilderness guide, and it was his interest in wilderness
survival that initially brought him into contact with
medicinal plants and their potential. His skillful, often
poetical word-phrasing lends such depth and artistry to
his research results that a reader hardly knows where to
look to be most impressed.
As he studied and learned more about the survival
skills of indigenous people, it became apparent to Beyer
that wilderness survival includes a signifcant spiritual
componentthe maintenance of right relationships both
with human persons and with the other-than-human
persons who fll the indigenous world. In addition,
Beyers spiritual background and interest in Buddhism
and Tibetan language shapes his connection to the
transcendent and also establishes a deep recognition of
the unifying bond between all sentient beings.
Beyer states that his intention in writing the
monumental Singing to the Plants (400 pages of well-
researched information and knowledge gained from years
of actual time in the Amazon Jungle), is a result of my
own need to make sense of the mestizo shamanism of the
Upper Amazon, to place it in context, to understand why
and how it works, to think through what it means, and
what it has meant for me. So, this seminal work springs
(as all good work does) from Beyers own hunger to put
together the many threads of his own story.
As the book unfolds Beyers own tale is presented
in the context of his relationship with two remarkable
teacher-healers of the Upper Amazon: Dona Maria Luisa
Tuesta Flores and Don Roberto Acho Jurama. Beyer stated
that the purpose of this volume is to try and understand
who they are and what they doas healers, as shamans,
as dwellers in the spiritual world of the Upper Amazon, as
traditional practitioners in a modern world, as innovators,
as cultural syncretists, and as individuals.
It is when talking about his teachers that Beyer
is most revealed as a humble and thoughtful human
being. He does not engage in excessive fawning or
synchophantish pedestalization, but presents them as
real people with faws and foibles, as well as remarkable
reservoirs of knowledge.
Troughout the narrative Beyer informs and
educates, opening doors to another world, a world he
clearly respects, embraces, and even loves. He escorts us
up the threshold and through this doorway describing
in detail such subjects as: (1) the ayahuasca ceremony,
(2) shamanic performance, (3) the shamanic landscape,
(4) learning the plants, sounds, 5) phlegm and darts, (6)
initiation, (7) spirits, (8) sex, (9) harming, (10) healing,
and (11) vomiting, among 35 total chapters.
International Journal of Transpersonal Studies 179 Review of Beyer, Singing to the Plants
Beyer begins with an appreciative and loving
description of his two teachers. In a particularly
beautiful passage he describes the dream of Dona Maria
that led to her coronacion, her crowning or initiation. In
one illuminating and enlightening sidebar (which are
liberally included throughout the book) he also explores
the topic of ayahuasqueras (women shamans), their
relative rarity, and the occasional chauvinistic reaction
of some shamans who said Dona Maria should not be a
healer. Dona Maria in her whimsical way dismisses these
naysayers as stupid people with no fuerza, or shamanic
power, anyway.
Beyer continues by looking at the interface of old
superstitions regarding women during their menstrual
cycle and their contact with Ayahuasca. Among some
indigenous tribes a menstruating womanor one who
has recently had sexshould not participate in an
Ayahuasca ceremony. Dr. Beyer quotes a Cocama shaman
who says, that for the Ayahuasca vine to grow properly,
it must not be seen by a woman, especially a woman
who is menstruating, or who has not slept well because
she was drunk. If these women see the Ayahuasca he
says, the plant becomes resentful and neither grows nor
twines upright. It folds over and is damaged. Tanks
to the upsurge in Ayahuasca tourism, Beyer tells us that
these attitudes may be slowly changing. Female tourists
who have come great distances at considerable expense to
attend an Ayahuasca ceremony object strongly to being
excluded because they are menstruating. Tere are also
an increasing number of Ayahuasca retreats for women-
only tourist groups, and an increasing demand for female
ayahuasqueras to accommodate female tourists. Tis
helps to explain the relative paucity of curanderas (female
healers); Beyer reports that he knows of only two.
Beyers encyclopedic masterpiece includes a
detailed description of the the ayahuasca ceremony, where
he describes point by point the essential components of
the healing practices of the curandero (male healer) as
the ingestion of ayahuasca to diagnose illness, the focus
on soplar (breath), chupar (sucking), and the use of icaros
(sacred songs) and the invocation of the spirits of the
plants themselves during the healing ceremonies.
In the chapter titled, Learning the Plants
Stephan Beyer goes into elegant detail, as he sensitively
describes the intimate relationship required to win their
[the plants] love. Tis thorough attention to detail is a
consistent trait of his writing style. Beyer deconstructs the
process of developing this relationship by emphasizing
the importance of la dieta (the restricted diet) as the key
to a relationship with the plants.
To learn the plants--termed dominar, or
masterymeans to create a relationship with the plant
spirits. Tis is accomplished by, taking them into the
body, listening to them speak in the language of plants,
and receiving their gifts of power and song.
To win their love, to learn to sing to them in
their own language, shamans must frst show that they
are strong and faithful and worthy of trust. To do this,
they must go into the monte (the wilderness), away from
other people, and follow la dieta, the restricted diet. After
ingesting and studying their efects, apprentice shamans
await the appearance of the plant spirit in a vision or
dream to be taught their uses and their songs.
Beyer illustrates clearly that shamans have a real
interactive intimacy with the plants of the jungle and this
is a process of deep learning which can be instantaneous
or it may be gradual, the plants become your body and
give you the power to heal; they becomethrough this
lengthy, dreamlike, silent, sacred processyour allies.
You learn the plants in plant time, not human time.
Beyer joyfully discusses the nature of the icaros
(the magic songs of the plants) and explains that it is
only through learning the songs of the plants (taught
by the plants) that the shaman can communicate and
learn the spirits of the plants from the songs. Te song
may be whispered, whistled, or sung and the icaro is a
gift from the plants to the shaman who uses the songs
for healing, protection and to completely and intimately
enter the world of spirits. Beyer quotes the poet Gary
Snyder, saying that the shaman gives songs to dreams,
he speaks for the green of the leaf, the soil, for wild
animals, and the spirits of plants and mountains. Te
shaman is indeed the healer who sings.
Certainly there are a number of compelling
traditions where sound (instruments, drums, humming,
chanting, and singing) is the connective link between
this and other realms. However, no other culture, either
related or unrelated to the subject at hand, ever diverts
the attention of the writer, or reader of this volume. It is
Stephan Beyers breadth of knowledge with salient and
compelling references to anthropology, ethnobotany,
pharmacology, psychology, law, sociology, and various
forms of magic that make this book a scintillating read.
Yet, with his prodigious intellectual prowess Beyer
never gets too top-heavy with empty philosophical or
pretentiously lofty discourses. He returns again and
International Journal of Transpersonal Studies 180 Harrison
again to the body, the gritty, purging/vomiting, sucking/
blowing, sometimes nasty, but down-to-earth, back to the
roots of revelations (as it were) of the plant and animal
spirits of the Upper Amazon. Tese powerful plant
medicines can be messy with a myriad of unpredictable
outcomes. He is not talking ecstasy-at-a-rave time here.
Tis is not Amazonian amateur hour or psychedelic
karaoke; this is balls-to-the-wall commitment. Te
author does not whitewash or sugarcoat the sometimes
enigmatic and dulcet dirge of the jungle, or the occasional
shaman with less that heroic intent. He acknowledges
that as every plant has a particular energy or use, so do
shamans come in many psychological shades, sometimes
dark, sometimes light, but mostly gray; that is where the
truth can often be found, in the ambiguous nature of
humans.
As a psychologist I found Beyers discussion of
the Social Ambiguity of the Shaman a fascinating and
honest, yet arcane revelation that shamanic powers can
be used for healing and for harming. People see that
the shaman can heal, which means that the shaman can
also kill, Beyer exclaims! In this context the shaman is
neither hero nor villain, but set apart, as someone not to be
humbling experience of having his psychic and physical
butt kicked good, and hard, and often!
Beyers gift is conveying this far ranging and
voluminous material while walking a fnely nuanced
line between personal memoir and scholarly discourse
(this line has been crossed by other authors, often with
poor results). Neither a dry ethnography nor a subjective
platform for Beyer, he has gone into the wilderness and
returned to tell tall tales of the jungle. It could have been
tempting for Beyer to make the story about himself and
his exploits. However, in my view his objectivity serves
both him and the reader quite well. I appreciate that Beyer
did not over-personalize this work. Clearly transformed
by his experiences, he modestly maintains a keen
objectivity laced with an unmistakable understanding
(from the inside out) of his subject. Tis understanding
is best exemplifed by Beyers apparent disinterest in
standing out front and center as the main protagonist in
this treatise. In my view this is deliberate and refects the
deeper lessons Beyer has learned from his experiences.
He also does not answer all the questions nor
attempt to spell out or overly defne the Ayahuasca
experience. In contrast, by opening this space Stephan is
encouraging others to embark upon their own journeys,
to seek their own answers, and ultimately to ask
better questions. Beyer states that, Ayahuasca teaches
many thingswhat is wrong or broken in a life, what
medicine to take for healing. It teaches us to see through
the everyday, to see that the world is meaningful and
magical; it opens the door to wonder and surprise.
As a researcher and psychologist investigating
the efcacy of ibogaine in the treatment of opiate
addiction, I recognize that the wisdom and mysteries of
indigenous and centuries old shamanic plant medicines
deserve respect. Admiration is best served by not
imposing Western and hyper-linear models on these
tools to make Westerners more comfortable. Beyer seems
to understand on both a cellular and on a soulular level,
that these non-Western ways of seeing, healing and being
have so much to teach.
Tis book is about as perfect as any book (fction
or non fction) has a right to be. Standing far above all
other investigations on ayahuasca in its scope and depth, I
found myself irresistibly engaged and frankly enchanted
by Steve Beyers labor of love brimming with obvious
afection and respect for these plant spirits as teachers
who actually seem to care for humans in return. Tough
verifably academic, each page reads like a novelwith
trusted though someone who is needed. Beyer states, In
the Amazon, the dark and the light, killing and curing,
are at once antagonistic and complementary, shamanic
healers and shamanic killers represent interlocking
cultural tendencies, and their battleground is the fesh
of the sick, the ambiguous heart of the shaman, the
valley of the soul. Tus the shamans power is granted
grudgingly by a society that both needs and fears it. As
ethno-botanist Terence McKenna said, Only psychos
and shamans create their own reality!
Beyer appears to have been wise (or lucky
enough) to let the plants come into him, and though a
consummate scholar and thinker, he balances this with
gentle kindness and a receptive heart. His great lesson,
in my view, is to stay true to his teachers Dona Maria
and Don Roberto, the plants and the entire gestalt of the
Upper Amazon.
My own experience as both subjective participant
and relatively objective researcher with a panoply of
psychedelic plant medicines from psilocybin to ibogaine
to DMT has taught me that these teachers reveal multiple
versions of reality: vivid, intense, paradigm-shifting,
sometimes terrifying, and producing an occasional
epiphany. Stephan Beyer seems to genuinely understand
this and his true reverence appears to spring from the
International Journal of Transpersonal Studies 181 Review of Beyer, Singing to the Plants
layers upon layers of intrigue and information, and with
the plants, the animals, and the teachers as fnely drawn
characters imbued with complexity, mystery, and wisdom.
I highly recommend this book to anyone who seeks not
only a thoroughly researched fount of information, but
also a deep and rich source of inspiration.