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==EXISTENTIAL-HUMANISTIC AND TRANSPERSONAL PSYCHOLOGIES==

==EXISTENTIAL-HUMANISTIC AND TRANSPERSONAL PSYCHOLOGIES==

In the 1960s, transpersonal psychology emerged from its existential-humanistic and phenomenological roots as a movement devoted in part to the study of meditation and alternative states of consciousness. Though by no means representative of the mainstream of psychological research in the West, transpersonal psychologists are intrigued by the possibility that human beings possess transcendent powers of consciousness. Some speculate about the brain's untapped potential and hold a view of the universe as continuous with oneself, being both conscious and purposive. They are convinced that one can be motivated by broader and less-selfish impulses than physiological needs and egoistic emotions. For these psychologists, the most important motivations spring from a selflessness that revolves around the pondering of ultimate questions—questions about the meaning, purpose, and value of human life. Often influenced by the influx of Eastern psychologies and philosophies into the West, transpersonal psychology seeks to reverse what it considers the disproportionate attention given to psychological afflictions at the expense of great potentialities as human beings. This movement may be understood as an attempt to reconnect the science of psychology with the perennial metaphysical teachings of the spiritual traditions.

In the 1960s, transpersonal psychology emerged from its existential-humanistic and phenomenological roots as a movement devoted in part to the study of meditation and alternative states of consciousness. Though by no means representative of the mainstream of psychological research in the West, transpersonal psychologists are intrigued by the possibility that human beings possess transcendent powers of consciousness. Some speculate about the brain's untapped potential and hold a view of the universe as continuous with oneself, being both conscious and purposive. They are convinced that one can be motivated by broader and less-selfish impulses than physiological needs and egoistic emotions. For these psychologists, the most important motivations spring from a selflessness that revolves around the pondering of ultimate questions—questions about the meaning, purpose, and value of human life. Often influenced by the influx of Eastern psychologies and philosophies into the West, transpersonal psychology seeks to reverse what it considers the disproportionate attention given to psychological afflictions at the expense of great potentialities as human beings. This movement may be understood as an attempt to reconnect the science of psychology with the perennial metaphysical teachings of the spiritual traditions.

===ABRAHAM MASLOW===

===Abraham Maslow===

Maslow (1908–1970) was particularly interested in fully developed or "self-actualized" people who frequently undergo "changes in consciousness" that he called "peak experiences." Believing people have an inherent inner core that strives for growth (cf. Carl Rogers, Rollo May), Maslow developed a hierarchy of human motivations that seeks to encompass the entire spectrum of personality. Thus there are not only self-actualizing personalities but a self-actualizing dimension to all personalities.

Maslow (1908–1970) was particularly interested in fully developed or "self-actualized" people who frequently undergo "changes in consciousness" that he called "peak experiences." Believing people have an inherent inner core that strives for growth (cf. Carl Rogers, Rollo May), Maslow developed a hierarchy of human motivations that seeks to encompass the entire spectrum of personality. Thus there are not only self-actualizing personalities but a self-actualizing dimension to all personalities.

Fueled by the writings of such thinkers as Aldous Huxley, who was involved with the Vedanta Society in Southern California from the 1940s; Alan Watts, an Episcopal priest and disciple of D. T. Suzuki who became a leading interpreter of Zen; and even the existential Christian theology of Paul Tillich (a major influence on both Rollo May and Carl Rogers); Asian concepts of consciousness, particularly the epistemological idea of states higher than the normal everyday waking condition, entered the scientific lexicon through humanistic and transpersonal psychology. Maslow talked about a Daoistic attitude of noninterference and comfortability with paradox in the self-actualizing personality. Gardener Murphy and Lois B. Murphy published Asian Psychology (1968). Elmer Green and Alyce Green at the Menninger Foundation began studying yogic adepts, such as Swami Rama. Indeed, a new dialogue seemed to be emerging at the interface between psychology and comparative religions.

Fueled by the writings of such thinkers as Aldous Huxley, who was involved with the Vedanta Society in Southern California from the 1940s; Alan Watts, an Episcopal priest and disciple of D. T. Suzuki who became a leading interpreter of Zen; and even the existential Christian theology of Paul Tillich (a major influence on both Rollo May and Carl Rogers); Asian concepts of consciousness, particularly the epistemological idea of states higher than the normal everyday waking condition, entered the scientific lexicon through humanistic and transpersonal psychology. Maslow talked about a Daoistic attitude of noninterference and comfortability with paradox in the self-actualizing personality. Gardener Murphy and Lois B. Murphy published Asian Psychology (1968). Elmer Green and Alyce Green at the Menninger Foundation began studying yogic adepts, such as Swami Rama. Indeed, a new dialogue seemed to be emerging at the interface between psychology and comparative religions.

===Reexamining Meditation===

===Reexamining Meditation===

The Hindu Vedantic tradition, for example, speaks of four states of consciousness. The first (jãgrat) is the habitual waking consciousness, analogous to that experienced by Plato's shackled prisoner. The second (svapna) occurs when one experiences reality as the product of one's subjective projections rather than as random, inexplicable, and either indifferent or cruel in its circumstances. Svapna conforms to the experience of the unchained prisoner seeking escape. The third state (susupti) is one of "divine wisdom"—clearly the purview of the liberated person. The fourth (turīya) is, fittingly, ineffable.

The Hindu Vedantic tradition, for example, speaks of four states of consciousness. The first (jãgrat) is the habitual waking consciousness, analogous to that experienced by Plato's shackled prisoner. The second (svapna) occurs when one experiences reality as the product of one's subjective projections rather than as random, inexplicable, and either indifferent or cruel in its circumstances. Svapna conforms to the experience of the unchained prisoner seeking escape. The third state (susupti) is one of "divine wisdom"—clearly the purview of the liberated person. The fourth (turīya) is, fittingly, ineffable.