Discovering Transpersonal Identity

Abstract

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.

Complexifying Individualism Versus Collectivism and West Versus East: Exploring Global Diversity in Perspectives on Self and Other in the Gallup World Poll

“…Overall, though, given the subtleties of these patterns, and the dominance of kin-oriented self-care, it may help to develop ideas around selfhood that tap into individualism and collectivism. Various possibilities have been proposed in that respect, including the intersubjective self (De Quincey, 2000), the transpersonal self (Vaughan, 1985), the dialogical self (Hermans, 2001), the permeable self (Larsen, 1990), interbeing (Nhat Hanh, 2000), and “I-Thou” relationships (Buber, 1958). Each has its differences, but all move us away from what is arguably a false dichotomy in the IvC distinction and may come closer to articulating the nuances of how many people view the relationship between self and other.…”

Transpersonal Identity and Human Occupation

“…This view is supported by Howard (2005, p261), who has stated that 'Within a transpersonal perspective, we see that our ideas about our identity can never provide a "final" account of who we are.' The willingness to engage meaningfully with transpersonal experiences is pivotal for the development of a transpersonal identity (Vaughan 1985), which can include complex interactions between consciousness, self-awareness and identity (Collins 2001). It is the dynamic tension between personal and transpersonal experiences that generates the potential for new possibilities of being (Valle 1998, Todres 2000, and this emphasises the impact that transpersonal experiences can have on the reality and 'identity of the self' (Crownfield 1979, p263).…”

“…4. Transpersonal identity reflects a spiritual transformation of the personality (Daniels 2005), and encourages the development of capacities such as wisdom, compassion, intuition, receptivity, creativity and connectedness (Vaughan 1985). Human occupation could be important for mediating transpersonal experiences and transformations within identity (Collins 2007).…”

“…Transpersonal identity is not considered to be a final stage of human development to be achieved; rather, it is an emergent sense of self that participates in a world of interdependence, where inner and outer experiences are viewed as complementary aspects of a greater whole (Vaughan 1985). The field of transpersonal studies is providing a renewed understanding of how human potential can be engaged, which could be relevant for the way in which occupational therapists consider the relationship between the self and the process of spiritual renewal (Collins 1998).…”

Spiritual distress and the nursing response: theoretical considerations and counselling skills

“…It would seem that the need to find meaning in what we do is a basic human need (Bugental & Bugental 1984). Such meaning may be framed within the context of a set of religious beliefs that can take very varied forms (Wallis 1984) or viewed from the perspective of the transpersonal: that domain of experience which is common to all and yet is transcendent (Tart 1975, Wilber 1980, Vaughan 1985. Alternatively, meaning may be found through adherence to a particular ideological viewpoint; philosophical, psychological, sociological or political.…”