ABSTRACT:

This commentary aims to examine the question of identity arising from the subject material covered in Mark Seelig's interview with Roger Walsh. Central to this question is the paradoxical nature of describing "self" in transpersonal terms. The implications of this paradox for our inquiries into the nature of reality are highlighted, as well as the need for first hand experience of "self" in these terms. The effects of personal engagement with transpersonal approaches are shown to have a transformative effect on the individual. Some time is spent exploring the implications of the transpersonal view for some of our deep seated assumptions about reality, and the challenge to integrate this approach with traditional objective approaches to the study of self.

<1>
Who do we think we are? How do we come to understand our image of self? This fundamental issue lies at the heart of all our endeavors to understand the world. We have come to realize that assumptions about who we are profoundly shape what we see. Our self and world views are tied together, implicitly putting boundaries on the questions that we ask, limiting our understanding of reality to our understanding of self.

<2>
In the last century, how we define and understand "self," has for the most part fallen under the heading of psychology. The movement of psychology to become a science, in the same sense as physics, led to a reductionistic paradigm in the field. This movement can be seen to have led to what Dr. Seelig lists as the first force in psychology, positivistic or behavioristic studies. Other researchers used a psychoanalytic approach to gain a deeper understanding of self. Later on, others moved into a humanistic perspective.

<3>
When even humanistic studies revealed limitations in understanding the full range of human experience, transpersonal psychology arose as the fourth major approach to understanding self. This relatively new field is controversial in that it talks about experiences that are seemingly accessible by only a few. These experiences are also subtle, and cannot be observed, or measured in the classical empirical sense, leading many to view the field as more of an arcane art than a modern science. The interview Dr. Seelig conducted with Dr.Walsh provides an insightful introduction to transpersonal psychology. In this commentary I will focus on the implications that this approach to understanding self has for living our lives.

<4>
The first thing that I noticed is the paradoxical nature of the opening statement. The phrases "transcending our usual identification with who we think we are," and in the next sentence, "represent a dimension greater than ourselves," make us question the nature of our self image. From this use of language it appears that transpersonal experiences are being talked about from the perspective of conventional psychology. "Who we think we are" and "ourselves" are the conventional mental images of "self," and need to be explored in detail to reveal the assumptions underlying this view that then sees "transpersonal" experiences as being somehow beyond this "self." In addition to this however, there is the comment that this state "greater than ourselves" is also "our origin and destination." How can this paradoxical position be maintained?

<5>
It would appear that this paradox lies at the heart of transpersonal psychology. At once we are given descriptions of states of consciousness and being that are "transcendent," implying that they are beyond us, and yet at the same time we are said to be able to experience them. The claim made by transpersonal psychology is that the researcher is aided by having firsthand experience of the state he is studying, taking it beyond the domain of "objectivity." This interview provides us with a first hand account of how this approach can inform a researcher's insights. Dr. Walsh's reports on his investigations into both the experiential and theoretical aspects of transpersonal psychology help us resolve the paradox at the heart of this approach.

<6>
In his first question, Dr. Seelig talks about "a new scientific approach to the understanding of human nature called transpersonal psychology." If the experiences described are beyond of our normal view of self, then what view of self is needed to understand transpersonal psychology? To deal with this issue the interview covers ground in fields such as meditative practices, psychosis, shamanic experiences, human consciousness evolution, and the unity of religious experiences.

<7>
Dr. Walsh talks (p5) about transpersonal psychology integrating empirical, rational and contemplative epistemologies. The blinders of "scientism" allow only for reductionistic empiricism. The rational approach has been governed by a linear, logical and mentally based pursuit of truth. The contemplative path has often been used to spurn or denigrate the efforts of the other two methods. The idea of integrating these approaches challenges the researcher to overcome the collective biases entrenched in these various approaches. It is here that Walsh alludes to the benefits of first hand experience of the concepts being examined.

<8>
The view that these transpersonal experiences are able to bring about a maturity of personality provides hope that the challenges raised in overcoming deep seated collective biases can be dealt with in this manner. Dr. Walsh lists descriptions of the nature of this kind of experience, showing how it leads to transconventional states of development. This again raises the question of defining human nature and self. At this point, Dr. Walsh's description of his experience with the contemplative tradition provides an opportunity to examine this question in a new context.

<9>
Walsh's description of increasing grades of significance in his understanding of concepts, experiences, and insights related to the contemplative perspective show how a researcher experiences adequatio. This Latin term means that we can only know something to the degree which it resides within us. His comments on how in his first retreat he felt that he learned more about the mind than in years of intellectual study reveal the power of first hand experience. It also reveals the limitations of the empirical and rational methodologies. Their attempts to objectively study self, while having a domain of validity, are unable to do more than make models of self. The contemplative method allows for the experience of self in a way that goes beyond the models. The validity of this state specific learning needs to be developed through building a common reservoir of experience that will allow researchers to map out the territory so to speak, in a language that is accessible to and inclusive of the empirical and rational methods. Charles Tart's proposal for these kinds of state specific sciences would allow for the development of this kind of research to be supported and validated in an appropriately rigorous manner.

<10>
Of great interest to me in reading through Walsh's experience of the meditative practice was how his understanding and motivation changed over time. This revealed the nature of transcendence in a practical way. His initial curiosity could not have envisioned his later desire for being an instrument of service, or especially the replacement of desire with the joy of being in the moment. Thus his experiences led to him transcending his own personality. In this it appears that he still maintains his basic humanity, but that his perspective, or orientation towards life gained a greater context. This greater context is tied to his self image, which has also expanded through the course of his research. From this I would say that his definition of human nature has expanded to include transpersonal experiences, rather than describing them in a way that puts them beyond "self."

<11>
Dr. Walsh's comments on the usage of the term ego in conventional and transpersonal psychology reveal the care that needs to be taken to clearly define terms. It is very easy in conversation to use a term, have the other person disagree, and then not notice that the issue is really about the context and connotation with which the term is being used. In the case of ego, the range of usages of the term revealed by Dr. Walsh illuminates how easy it is to have profound differences of opinion while using the same language.

<12>
Dr. Walsh talks (p23) about the perception of psychosis from various states of consciousness. His point about the development of human nature being allowed to stop and solidify at what can be viewed as intermediate stages provides a penetrating insight into why our society has so many differences of opinion. While some feel that violence, wars, greed and other such states are "normal" and perfectly moral, others look upon this as psychotic. This leads to the topic of the evolution of consciousness. (p27) Gary Zukav, in his book The Seat of the Soul, articulates how he views this evolution and our current transition within it. He mentions that we have been experiencing life and defining self through the use of our five senses. This has been a deep level assumption that has shaped how we pursue science, philosophy and psychology, as well as conditioning our everyday experience. Zukav says that we are currently evolving into multi-sensory beings, who exhibit non-linear methods of being and perceiving. This perspective is in line with Walsh's statement of evolving towards a transpersonal mode of being.

<13>
This evolution occurs first on a personal level. Dr. Seelig raises the question about one of the goals of meditation being the "alteration of personality" (p33), to which Dr. Walsh replies that the real goal is enlightenment or liberation, and how and if this is related to changes in personality poses an interesting problem. The discussion of how we understand enlightenment that follows gets to the heart of the challenge transpersonal psychology brings to our sense of identity. Dr. Walsh states that; "In enlightenment it seems that identity shifts so as to move from identity with mental, cognitive processes to identity with pure consciousness." (p36) This statement requires a clearer definition of consciousness. It is implied that consciousness is somehow beyond thought, but this is not always the way it is viewed. Definitions of consciousness vary like those of ego, ranging from epiphenomenal, to non-linear attractor fields of energy that collapse non local quantum potential and manifest the material world. While the latter view is clearly beyond thought, the former is certainly not.

<14>
In addition to identifying with pure consciousness, others such as Deikman and Hawkins describe the ground of our being as pure awareness. This evolution of perspective challenges our everyday notions of self even further. If we identify self with personality, then we will be leery of and resistant to transformative changes of "self." If the model of self being articulated here grounds our sense of identity, then we will likely be more open to such changes, as we will have a context within which these changes of "self," in terms of personality, have meaning that does not threaten the core of our identity. We are able to recognize the evolutionary nature of human experience and how it affects our self image.

<15>
Dr. Walsh also brings home an awareness of how this self image we hold interacts with global issues. Stating that "we are clearly in a race between consciousness and catastrophe,"(p51) he ties together our personal "work" of development to higher stages with the future of our society. This view, while not the common perception of the issue, does follow from the implications of the transpersonal perspective. If our "selves" are beyond the isolated and fragmented personality of our everyday identity, then we are somehow connected to others in some fundamental way. This means that our actions affect the greater society in which we live in ways that are subtle and not readily apparent.

<16>
The degree to which the transpersonal perspective challenges our deeply held beliefs is brought out in the discussion of the transpersonal view of Jesus and Buddha. (p52-57) The transpersonal perspective appears to involve an interpretation of their teachings that emphasize their humanity. This human nature is seen to be developed to its fullest in their cases, but it is still part of human nature. This implies that we also, in the course of our development, can become "divine beings." The deification of these individuals is viewed as a barrier to our own awakening to this divinity.

<17>
It is here that transpersonal psychology offers the greatest challenge. To go along with, and be open to, investigating and practicing in this field requires that we let go of deeply held collective assumptions about our profoundest beliefs. The degree to which we are able to do this will reflect in a large way our perception of the issues raised here about "self." Dr. Walsh points out (p62) that our self image is tied to our world view, and that the work we do to mature as individuals will affect the way we interpret the world. This is cyclical, in that if we expand our view of "self," then our world opens up. We are then open to different ideas and meanings about "self," which can then lead to a further increase in our understanding and experience of the world, and so on and so on.

<18>
The final overall challenge offered to us is the integration and balancing, especially in the academic domain, of two of the major forces in shaping our self and world views, the intellectual and the contemplative. While there are many who are adamant about the need to keep science pure and objective, the findings of science itself challenge this position. The general sense of searching for a better way that is going on in our world today is the result of the evolutionary growth discussed earlier, and the implications of research from many diverse fields. The path transpersonal psychology is offering is certainly a fundamental change in our way of doing things. The question is, is it a better way? Does it offer a resolution to the paradox set out in the beginning of this commentary?

<19>
This interview has attempted to highlight some of the subtle and transformative aspects of transpersonal psychology. The combination of theoretical perspectives with Dr. Walsh's personal experience makes for engaging reading. While it may not satisfy those who are used to a set of arguments laid out in a logical fashion, I would say that is has its own logic, one that challenges the reader to engage the subject in a manner that, whether one agrees or disagrees, cannot leave one the same as at the beginning. The question of transpersonal psychology being a better way depends upon the self image of the person evaluating it. While adherents of materialistic views on human nature and reality are likely to be skeptical of both the methods and findings discussed here, they should at least support the genuine and rigorous pursuit of such research.

<20>
For those who have had some kind of contemplative or spiritual experience, (and a recent survey showed that one third of Americans have had such experiences), the paradox of identifying with a state described as beyond one's self, and trying to understand and draw coherent meaning from such experiences, is resolved through the insights of transpersonal psychology. The resolution of the paradox lies in the realization of "self"as being more than we can possibly ever think that it is. Who we are is not who we think we are, but something infinitely more, the fullness of which our minds cannot grasp.

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REFERENCES

Bohm, David. (1994). Thought as a system. London: Routledge

Deikman, Arthur. (1996) "I" = Awareness. Journal of Conscousness Studies. 3, 4. 350-6.

Hawkins, David. (1995) Power vs. force. An anatomy of consciousness. Sedona, Arizona:

Veritas Publishing.

Zukav, Gary. (1989) The seat of the soul. New York: Simon and Shuster.
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[About the author:

I am currently working on my PhD in educational leadership at Gonzaga University, where I am also teaching two courses on Thought and Consciousness. My interest in the field of consciousness studies arose out of my desire to integrate my personal experiences with academic endeavors.

Jonathan Reams
e-mail <jreams@gonzaga.edu>]