Notas para decolonizar os estudos transpessoais no brasil: contribuições do pluriperspectivismo participativo / Notes for decolonizing transpersonal studies in brazil: contributions of participatory pluriperspectivism / Apuntes para la decolonización de los estudios transpersonales en brasil: aportes del pluriperspectivismo participativo

O campo dos estudos transpessoais tem avançado em diversas áreas no Brasil. Comemorou seus 40 anos com uma inserção ativa nas Instituições de Ensino Superior (IES) e uma ampliação de núcleos formativos e apoiadores de ensino, pesquisa e ações sociais, além de diálogos com o Sistema de Conselhos de Psicologia. Desafios são apresentados a partir do levantamento de uma série de questões importantes e ignoradas dentro da Psicologia Transpessoal no Brasil. Apresentamos o pluriperspectivismo participativo como possibilidade de decolonizar as matrizes eurocêntricas e estadunidenses, que dão suporte ao pensamento transpessoal brasileiro, buscando honrar nossas raízes históricas e incluir outras epistemologias e ontologias, que dão continuidade à crítica à lógica cartesiana moderna. Indicamos uma breve agenda de notas temáticas que carecem de um processo decolonizador no campo transpessoal: a) crítica às perspectivas de um pensamento hegemônico, em termos globais por meio da dominação Norte-Sul ou no campo das relações sociais; b) revisão das formas de "centrocentrismo"; c) questionamento da noção de universalismo das ciências e da ética; d) aprofundamento da análise crítica da supremacia restritiva da racionalidade formal técnico-científica em relação às formas de subjetividade, de vivências holísticas e integradoras e de valorização do corpo; e) revisão da noção de sujeito moderno desprovida da cocriação do humano com a comunidade, a história, a natureza e o cosmos.(AU)

The field of transpersonal studies has advanced in several areas in Brazil. It celebrated its 40th anniversary with an active insertion in Higher Education Institutions (HEI) and an expansion of training centers and supporters of teaching, research, and social actions, in addition to dialogues with the System of Councils of Psychology. Challenges are presented based on a survey of a series of important and ignored issues within Transpersonal Psychology in Brazil. We present participatory pluriperspectivism as a possibility to decolonize the Eurocentric and North American matrices that support Brazilian transpersonal thought, seeking to honor our historical roots and include other epistemologies and ontologies, which continue the critique of modern Cartesian logic. We indicate a brief agenda of thematic notes that lack a decolonizing process in the transpersonal field: a) criticism of the perspectives of a hegemonic thought, whether in global terms via North-South domination or in the field of social relations; b) review of the forms of "centrocentrism"; c) questioning of the notion of universalism of science and ethics; d) deepening of the critical analysis of the restrictive supremacy of the technical-scientific formal rationality in relation to the forms of subjectivity, of holistic and integrative experiences, and of valuing the body; e) review of the notion of the modern subject devoid of the co-creation of the human with the community, the history, the nature, and the cosmos.(AU)

El campo de los estudios transpersonales ha avanzado en varias áreas de Brasil. Se celebró su 40.º aniversario con una inserción activa en Instituciones de Educación Superior (IES) y una ampliación de los centros de formación y promotores de la docencia, la investigación y la acción social, además de diálogos con el Sistema de Consejos de Psicología. Los desafíos se presentan a partir de una encuesta de una serie de temas importantes e ignorados dentro de la Psicología Transpersonal en Brasil. Presentamos el pluriperspectivismo participativo como una posibilidad para decolonizar las matrices eurocéntrica y americana, que sustentan el pensamiento transpersonal brasileño, buscando honrar nuestras raíces históricas e incluir otras epistemologías y ontologías que continúan la crítica de la lógica cartesiana moderna. Indicamos una breve agenda de apuntes temáticos que carecen de un proceso decolonizador en el campo transpersonal: a) crítica de las perspectivas de un pensamiento hegemónico, ya sea en términos globales a través del dominio Norte-Sur o en el campo de las relaciones sociales; b) revisión de las formas de "centrocentrismo"; c) cuestionamiento de la noción de universalismo de la ciencia y la ética; d) profundización del análisis crítico de la supremacía restrictiva de la racionalidad formal técnico-científica en relación a las formas de subjetividad, de experiencias holísticas e integradoras y de valoración del cuerpo; e) revisión de la noción de sujeto moderno desprovisto de la cocreación de lo humano con la comunidad, la historia, la naturaleza y el cosmos.(AU)

As espiritualidades em psicoterapeutas junguianos e transpessoais: um breve estudo fenomenológico / Spiritualities in jungian and transpersonal psychotherapists: a brief phenomenological study / Las espiritualidades en psicoterapeutas junguianos y transpersonales: un breve estudio fenomenológico

A espiritualidade enquanto fenômeno humano apresenta-se como aspecto significativo na compreensão e promoção de saúde, contudo seu estudo foi negligenciado pelas teorias psicológicas, com exceção dos estudos pioneiros de Jung e da abordagem transpessoal. Neste sentido, objetivamos apresentar a visão de espiritualidade de psicólogos da cidade do Recife (PE) que se orientam por estas linhas teóricas, indicando como esse fenômeno é vivenciado em suas práticas profissionais. Realizamos uma pesquisa qualitativa de cunho fenomenológico e que teve como instrumento a entrevista semiestruturada com oito psicólogos. Os dados foram analisados segundo a abordagem fenomenológica de Bicudo e encontram-se em consonância com a literatura científica da área, que aponta não haver uma definição hegemônica sobre espiritualidade. Há visões de espiritualidades, às vezes singulares, outras vezes comuns. A espiritualidade aparece por vezes como sinônimo de amor incondicional, ora desponta como acesso ao que é transcendente, sem negar a imanência. Surge como energia interna e acesso ao Eu superior/Self. Na clínica ela é considerada como promotora de saúde e abordada a partir da demanda na perspectiva junguiana e vista como contextual na transpessoal. Levantamos reflexões sobre a importância da espiritualidade na compreensão do ser humano em sua complexidade.

Spirituality as a human phenomenon presents itself as a significant aspect in the understanding and promotion of health, yet its study was neglected by psychological theories, with the exception of Jung's pioneering studies and the transpersonal approach. In this sense, we aim to present the vision of spirituality among psychologists from the city of Recife (in Brazil) who are guided by these theoretical lines, indicating how this phenomenon is experienced in their professional practices. We performed a phenomenological qualitative research that had as instrument the semi-structured interview with eight psychologists. The data were analyzed according to Bicudo's phenomenological approach and are in agreement with the scientific literature in this field, which indicates that there is no hegemonic definition of spirituality. There are visions of spiritualities, sometimes singular, sometimes common. Spirituality sometimes appears as synonymous with unconditional love, sometimes as access to the transcendent, without denying immanence. It also arises as internal energy and access to the Higher Self or just the Self. In the clinic it is considered as health promoter and approached from the demand in the Jungian perspective and seen as contextual in the transpersonal. We raised reflections on the importance of spirituality to the understanding of human being in its complexity.

La espiritualidad como fenómeno humano se presenta como un aspecto significativo en la comprensión y promoción de la salud. No obstante, su estudio fue descuidado por las teorías psicológicas, con la excepción de los estudios pioneros de Jung y del enfoque transpersonal. En este sentido, objetivamos presentar la visión sobre la espiritualidad de los psicólogos de la ciudad de Recife (Brasil) orientados por estas líneas teóricas, indicando cómo ese fenómeno es vivenciado en sus prácticas profesionales. Realizamos una investigación cualitativa de cuño fenomenológico teniendo como instrumento entrevistas semiestructuradas con la participación de ocho psicólogos. Los datos fueron analizados según el enfoque fenomenológico de Bicudo y se encuentran en consonancia con la literatura científica del área, que apunta no haber una definición hegemónica sobre la espiritualidad. Hay visiones de espiritualidad, a veces singulares, otras veces comunes. La espiritualidad aparece en algún momento como sinónimo de amor incondicional y en otros como acceso a lo que es trascendente, sin negar la inmanencia. Se presenta como energía interna y acceso al Yo Superior/Self. En la clínica ella es considerada como promotora de salud y abordada a partir de la demanda en la perspectiva junguiana y vista como contextual en la transpersonal. Levantamos reflexiones sobre la importancia de la espiritualidad en la comprensión del ser humano en su complejidad.

Espiritualidade na formação acadêmica em psicologia no Rio Grande do Sul / Spirituality in psychology academic training: a comparative study of senior and freshmen undergradute students in Rio Grande do Sul

Embora estudos científicos recentes comprovem correlação positiva entre espiritualidade e saúde, outros apontam a espiritualidade do psicólogo como menor que a da população em geral. Visando analisar a espiritualidade de acadêmicos de psicologia, foram investigados 1.064 estudantes (672 calouros e 392 formandos) de todas as universidades gaúchas com formandos em 2009. Foram aplicados questionário biossociodemográfico, questionário sobre valores e aspectos espirituais e religiosos, Escala de Bem-Estar Espiritual e Subescala de espiritualidade, religiosidade e crenças pessoais do World Health Organization Quality of Life Group-100. Os resultados revelaram que formandos apresentam índices significativamente menores de Bem-Estar Espiritual (t = 3,769; p < 0,001). Eles também referem acreditar significativamente menos em Deus, força superior e/ou energia (χ² = 10,03; p < 0,001). Além disso, a importância da espiritualidade na clínica psicológica e no enfrentamento de situações cotidianas também é menor para os formandos (p < 0,001). Esses dados indicam que provavelmente o curso de psicologia contribua para o declínio da espiritualidade, o que revela a necessidade de reavaliação sobre como a espiritualidade está sendo abordada na graduação...

Many studies discuss the positive correlation between spirituality and health and some highlight the fact that the psychologists' spirituality is significantly lower than that of the population. This study aimed to analyze the level of spirituality of 1,064 psychology students (672 freshmen and 392 senior students) from all universities in the State of Rio Grande do Sul. The instruments used included a sociodemographic questionnaire, a questionnaire covering spiritual and religious aspects and values, the Spiritual Well-Being Scale, and the Spirituality, Religiousness and Personal Beliefs Sub-scale of the World Health Organization Quality of Life -100 instrument. The results revealed that the senior students had significantly lower levels of spiritual well-being (t = 3.769; p < 0.001). They believed in God, a superior being and/or energy, significantly less frequently than the freshmen (χ2 = 10.03; p < 0.001). Likewise, for the senior students the importance of spirituality in the psychological practice and in coping with day-to-day situations was always indicated as significantly lower than for the freshmen (p < 0.001). These data indicate that the undergraduation in psychology possibly contributes to a decline in spirituality among its students, highlighting the need to reassess how spirituality is being approached in the undergraduate psychology courses...

Psicologia transpessoal e a espiritualidade: [revisão] / Psicología transpersonal y espiritualidad: [revisión] / Transpersonal psychology and spirituality: [review]

O presente artigo destaca como episódio importante na história da psicologia o fato de já ter ela nascido justamente com o intuito de refletir o homem e seus anseios, seu comportamento, quem ele é e de onde ele vem. E para que isso pudesse ter um teor mais amplo, para que pudesse servir como base de acesso a um número maior de pessoas, nesse percurso da psicologia desde a Grécia, a Idade Média, ela, no final do século XIX, se separa da filosofia. A Psicologia é a ciência dos fenômenos psíquicos e do comportamento. Entende-se por comportamento uma estrutura vivencial interna que se manifesta na conduta. A teoria psicológica tem caráter interdisciplinar por sua íntima conexão com as ciências biológicas e sociais e por recorrer, cada vez mais, a metodologias estatísticas, matemáticas e informáticas. Não existe, contudo, uma só teoria psicológica, mas sim uma multiplicidade de enfoques, correntes, escolas, paradigmas e metodologias concorrentes, muitas das quais apresentam profundas divergências entre si.

Transpersonal Psychology has been considered the fourth force in psychology, after behaviorism, psychoanalysis and the humanist trend. It studies the states of consciousness and its application in health and education, and it understands humans as bio-psycho-social-spiritual beings. It integrates in practice many consecrated exercises used in Western and Eastern psychology. In the health field it has advanced due to research in the areas of neuroscience, meditation, extended states of conscience and the understanding of phenomenological states of enteogenous substances. In Brazil, Psychologist Vera Saldanha developed the Transpersonal integrative approach aiming at integrating harmonically neuropsychic functions such as reason, emotion, intuition and sensation in order to promote human evolution in clinical experience.

A la Psicología Traspersonal se considera la cuarta fuerza en la psicología, después del behaviorismo, de la psicanálise y la corriente humanista. Ella estudia los estados de conciencia y su aplicación en la salud y educación, y abarca el ser humano como un ser bio-psico-socio-espiritual. Integra en su práctica numerosos ejercicios consagrados de la psicología occidental y oriental. En la salud, tiene obtenido progresos en función de investigaciones en el área de la neurociencia, meditación, estados ampliados de conciencia y comprensión de los estados fenomenológicos de las substancias enteógenas. En Brasil, la psicóloga Vera Saldanha ha desarrollado el abordaje integrativo traspersonal como para integrar funciones neuropsíquicas como la razón, emoción, intuición y sensación de forma harmoniosa, ofrecendo en la experiencia clínica la evolución del ser humano.

Basic Structures of Consciousness and Odes to Cow Seeker on the Transpersonal Context / 신경정신의학

OBJECTIVE: Several decades ago Sutich, Walsh and Wilber said, "Transpersonal psychology has taken a position of the fourth emerging force", after the first three of psychoanalytic, behavioristic and humanistic psychology. There is a basis to confirm that transpersonal psychology and transpersonal psychotherapy are the new power of psychology. Namely they pursue entire spectrums of consciousness including the spiritual domain of human consciousness which the school of psychoanalysis, behaviorism and humanistic psychology did not emphasize. Transpersonal psychology is concerned with the study of optimum psychological health and well being, including traditional areas and techniques of therapeutic concern. Added to these it an interest in facilitating growth and awareness beyond traditionally recognized levels of health and, in so doing, it emphasized the importance of modifying consciousness. In addition to optimum psychological health and well-being, these areas included subjects such as altered states of consciousness, peak experience, self-realization, transcendent of personal levels and effects of meditation and other consciousness altering techniques. The representative theory of this is the basic structures of consciousness by Wilber. His basic structures of consciousness explain the essence of human beings and contain various lines of human development. He has limited his presentation to nine of the most basic and central levels, three of which are prepersonal, personal and transpersonal realms. There are several cases with the similar standpoint of consciousness of Wilber in Zen Buddhism of the Orient. One of them is the ode to the cow seeker and the picture to the cow seeker by Zen master, Kwak-am. Kwak-am explained the process of seeking the essence of a human being with 10 pictures trying to seek lost cow which is called "ten ox herding pictures". The odes to the cow seeker are added explanation of those pictures of the cow seeker Here, this paper introduces you the metaphor of odes to the cow seeker which was compared with basic structures of consciousness and discussed with some scholar's theories of personality development. Therefore, both metaphorical meanings of odes to the cow seeker and Wilber's basic structures of consciousness are an inquiry into the nature of human beings and this inquiry also links the process of the development of transpersonal consciousness Lastly, I tried to prove that transpersonal psychology draws on the contribution of both Eastern wisdom and Western science. METHOD: In order to discuss for correlation between odes to the cow seeker and basic structures of consciousness, a method was chosen for interpreting books which are related with these subjects. Among these books, the principal books for odes to the cow seeker were "Buddhistic words seeking himself" by Sunglim, "ox herding pictures", "ten series reaching enlightenment" by Hyee-ik Lee and the manual of zen Buddhism by D. T. Suzuki. The three books were compared with "ontogenic development", "two fundamental patterns" and the spectrum of development by Wilber. RESULTS: The results of the discussion were as follows. The 1st stanza, ode of searching for the cow is corresponded to the sensory physical mind, the 2nd stanza, ode of finding cow's footprints is corresponded to the phantasmic emotional mind, the 3rd stanza, ode of seeing the cow is corresponded to the representational mind, the 4th stanza, ode of catching the cow is corresponded to the rule/role mind, the 5th stanza, ode of taming the cow is corresponded to the formal reflexive mind, the 6th stanza, ode of coming home on the cow's back is corresponded to the vision-logic mind, the 7th stanza, ode of cow gone(the seeker remains alone), is corresponded to the psychic and subtle mind which consciousness belongs to the transpersonal level. The 8th stanza, ode of the cow and the seeker disappeared is corresponded to the causal level, and the 9th stanza, ode of returning to the source is corresponded to the ultimate mind which is connected to the eighth ode and abided as the absolute spirit. Strictly speaking, the ultimate state is not one level among others, but the reality, condition or suchness of all levels. Then, the 10th stanza, ode of entering a house in the market with help-bestowing hands is a scene which the transpersonal deity is not staying in contemplative life state but illuminating toward market people naturally as the flower blooms on an old tree in Spring. CONCLUSION: Human psychology tends to change to transpersonal psychology in order to understand the essence of human nature like abnormal behavior is destructive while sound is constructive with nature. The 'transpersonal' combined with the term of 'trans' and 'personal' is a new psychology field which pursues the existence of spirituality. All creation with human beings has its spirituality moving immanently horizontally and it goes transcendentally vertically. Ode to the cow seeker tells the process how the consciousness of a person reachs out to be transpersonal beyond his boundary. The attitude of seeker after spirituality would be compared with the attitude of today's teacher. Therefore I would like to remark that psychotherapists and seekers of the essence of human-beings have to access the point of self-transcendence and also have to try to develop their self-introspection at the level of biopsychosocial-spiritual dimension in the base of psychodynamism. From birth to death, it is very hard to find a real Guru who guides us to find out the right ways of life. There's only ways to seek his own spirituality by relieving himself in the base of transpersonal movement and only a few seekers say that's the only way to find it. Besides this way, whether the way of life we take is repeated or comes to a deadlock.