Derecho a la Ciudad y Acceso al hábitat urbano

Given the clear achievements of transpersonal psychology over the past decades it is, perhaps, an overstatement to suggest that the discipline is in crisis. However, problems and challenges certainly exist (Cunningham, 2007; Daniels, 2011). These manifest both within and outwith the discipline. Internally, transpersonal psychology remains factional and often conflicted. Outwardly it is relatively isolated from mainstream psychology, as well as from such cognate approaches as consciousness studies, psy- chology of religion, and positive psychology. External funding for research or for graduate training in transpersonal areas is hard to secure. Sadly, academic programs in transpersonal psychology are not always well-supported by parent institutions and, in some cases, have been closed. Other than private psychotherapeutic practice or personal coaching, career opportunities for transpersonal psychologists are relatively limited. It can be difficult, especially in the public sector, for individuals to incorpo- rate transpersonal interests and activities within an academic career or within applied professions such as clinical, occupational, or educational psychology.

Meeting the external challenges will not be easy, particularly in the current global economic and political climate. But progress might be made through greater attention to some of the attitudes and assumptions that may be holding the field back, or holding it within what may be a sandbox largely of its own making (cf. Marien, 1983). In particular, I would make an urgent plea for less parochialism, less preciousness, less certainty, and less narcissism in transpersonal psychology. In their place, I would like to see more curiosity, more “Don’t Know Mind,” more speculation, more women’s voices, more dialogue, and more research.

A related aspect of Marien’s (1983) critique of the “sandbox syndrome” is the oft-perceived absence of real-world relevance in much contemporary humanistic and transpersonal psychology—itself somewhat paradoxical given the self-proclaimed mis- sion towards human betterment. To a large extent this lack of social and political rele- vance may reflect the ascending-individualistic-narcissistic agenda that has dominated transpersonal psychology for so long, for example in the emphasis that continues to be placed upon exploring states of consciousness, and upon levels of individual spiritual achievement (cf. Ferrer, 2002).

Moving out of this sandbox is therefore vital if transpersonal psychology is to pros- per and to be relevant. To do this, what is needed is both the vision and the courage to realize that, in addition to its many important professional applications (for exam- ple in clinical, educational, and organizational contexts), transpersonal psychology potentially has so much to offer (and receive) in the dialogue with other disciplines, as well as by fuller participation in the larger social-political sphere (cf. Rothberg, 2008). Transpersonal psychology may yet have a significant role to play in helping to promote inter-faith dialogue, religious tolerance, and mutual understanding, as well

Traditional Roots, History, and Evolution of the Transpersonal Perspective 39 as in seeking to tackle the wider social problems such as alienation, “moral decline,” rampant materialism, and ecological destruction.

Notes

1. I understand the participatory approach of Ferrer (e.g., 2002) to incorporate all four of these perspectives.

2. As Huxley (1947) noted, these ontological assumptions may be identified most clearly in Buddhism, Vedanta, and Samkhya (in the East) and Gnosticism, Neoplatonism, and Jewish and Christian mysticism (in the West).

3. In some cases, for example in Gnosticism, this soteriological agenda is further justified on the grounds that the manifest, material world is corrupt and evil.

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