This inquiry into spiritual intelligence suggests that it is one of several types of intelligence and that it can be developed relatively independently. Spiritual intelligence calls for multiple ways of knowing and for the integration of the inner life of mind and spirit with the outer life of work in the world. It can be cultivated through questing, inquiry, and practice. Spiritual experiences may also contribute to its development, depending on the context and means of integration. Spiritual maturity is expressed through wisdom and compassionate action in the world. Spiritual intelligence is necessary for discernment in making spiritual choices that contribute to psychological well-being and overall healthy human development.

Transpersonal psychotherapy is an approach to healing and growth that aims at the integration of physical, emotional, mental, and spiritual aspects of well-being. The goals of transpersonal psychotherapy encompass the classic ones of normal healthy functioning, but go beyond these to include spiritual issues explored from a psychological perspective. Transpersonal psychotherapy differs from other therapeutic approaches in that it reframes the Western psychological tradition in the broader context of the perennial philosophy, the common mystical root of the great world religions (Huxley, 1944;Smith, 1976;Wilber, 1977).A transpersonal therapist may employ traditional psychotherapeutic techniques, such as free association and analysis of the transference, as well as methods derived from spiritual disciplines, such as meditation and mind training. The client may be encouraged to attend to mind-body processes and explore the inner world of dreams and fantasies, as well as to examine religious beliefs and discuss spiritual experiences. As we will show, some clients may go so far as to have profound spiritual experiences in a psychotherapy setting.

Ken Wilber has emerged as a leading contemporary thinker and theoretical psychologist. The most remarkable features of his work are the extraordinary scope and integrative capacity of his multidisciplinary syntheses, which span psychology, philosophy, sociology, anthropology and religion. The result is a coherent, comprehensive worldview for which this article provides a brief introduction.

THE PERSON AND PSYCHOTHERAPY 1 ROGER N. WALSH first became interested in humanistic and transpersonal psychology as a result of his experience in therapy and meditation. His personal and research interests include the nature of psychological health, meditation, transpersonal psychology and psychotherapy, and environmental influences on brain development. He holds an MD and PhD, is on the faculty of the Psychiatry Department of the University of Callfornia Medical School at Irvine, and fonnerly held the position of trapeze artist in Wirth-Coles Circus. FRANCES VAUGHAN has been actively involved with humanistic and transpersonal psychology for the past fifteen years. SUMMARY All psychologies posit either explicit or implicit models of the person which shape perception, organize experience, and determine methods of inquiry.

As we grow toward wholeness and become more conscious, the concept of the self goes through a series of transformations. The sense of self that emerges from a healthy integration of mind and body is the "real" or existential self that forms a coherent, organismic whole and interacts with the environment as an open living system. The self at this stage is concerned with authenticity, integrity, and self-determination. The problem at this level of identification is the inevitable confrontation with death and aloneness, alienation and despair in the face of meaninglessness. When existential identity is accepted and faced without self-deception, exclusive identification with the separate existential self may be transcended in awareness of the transpersonal self. The transpersonal self is not identified exclusively with the separate self, but has, by virtue of direct experience and disidentification from ego, discovered the universal ground of being that sustains it. Qualities of the transpersonal self are contrasted with qualities of the superego, and the necessity of facing the transpersonal shadow also is considered. Finally, the limitations of transpersonal identity are discussed in the light of possible transcendence of subject/object dualism. Identification with the transpersonal self as a guiding principle that gives unity to the mind is conceived as the final identification stemming from the duality perceived between self and other.