Spirituality and Psychology

Maslow, 1969a( ‫מבוא‬ ‫מאשר‬ ‫ובמגרעות‬ ‫במגבלות‬ ‫בחולי,‬ ‫יתר‬ ‫מיקוד‬ ‫שיש‬ ‫טוענים‬ ‫הנפש‬ ‫בתחום‬ ‫ומחקר‬ ‫מקצוע‬ ‫אנשי‬ ‫הגישה‬ ‫תומכי‬ ‫החיובית.‬ ‫הפסיכולוגיה‬ ‫גישת‬ ‫היא‬ ‫לכך‬ ‫תגובה‬ ‫האנושי.‬ ‫ובפוטנציאל‬ ‫בצמיחה‬ ‫מימוש,‬ ‫אושר,‬ ‫נפשית,‬ ‫בריאות‬ ‫אופטימיות,‬ ‫כגון‬ ‫לאיכויות‬ ‫מרבית‬ ‫לב‬ ‫תשומת‬ ‫לייחס‬ ‫מבקשים‬ ‫ניתן‬ ‫לטענתם,‬ .)Csikszentmihalyi & Seligman, 2000( ‫על‬ ‫ותפקוד‬ ‫חוכמה‬ ‫יצירתיות,‬ ‫הצלחה,‬ ‫חווה‬ ‫האדם‬ ‫שבהם‬ ‫הרגעים‬ ‫חקר‬ ‫באמצעות‬ ‫שלו‬ ‫והפוטנציאל‬ ‫האדם‬ ‫טבע‬ ‫אודות‬ ‫על‬ ‫רבות‬ ‫ללמוד‬ .)Fatemi, 2004( ‫ונעימות‬ ‫חיוביות‬ ‫חוויות‬ ‫חיוביות‬ ‫פעמיות,‬ ‫חד‬ ‫חוויות‬ ‫של‬ ‫המיטיבה‬ ‫השפעתן‬ ‫בנושא‬ ‫ומתפתח‬ ‫ההולך‬ ‫המחקר‬ ‫למרות‬ ‫ובשיח‬ ‫בכלל‬ ‫הנפש‬ ‫בבריאות‬ ‫העוסקים‬ ‫בקרב‬ ‫דיין‬ ‫מוכרות‬ ‫אינן‬ ‫אלו‬ ‫חוויות‬ ‫לאדם,‬ ‫ומשמעותיות‬ ‫חוויית‬ ‫שחווה‬ ‫לאדם‬ .)McAdams, Josselson, & Lieblich, 2001( ‫בפרט‬ ‫והטיפולי‬ ‫החינוכי‬ ‫ולרוב‬ ‫ולהבינה,‬ ‫לחייו‬ ‫החוויה‬ ‫משמעות‬ ‫את‬ ‫ללמוד‬ ‫יוכל‬ ‫שבאמצעותה‬ ‫מקובלת‬ ‫מסגרת‬ ‫אין‬ ‫שיא‬ ‫זאת‬ ‫לעשות‬ ‫צורך‬ ‫חש‬ ‫הוא‬ ‫אם‬ ‫גם‬ ,)Brown, 2000( ‫שעבר‬ ‫במה‬ ‫איש‬ ‫ישתף‬ ‫ולא‬ ‫אותה‬ ‫יצניע‬ ‫מעניקים‬ ‫השלישי‬ ‫המגזר‬ ‫ארגוני‬ ‫גם‬ ‫כמו‬ ‫השונות‬ ‫השלטון‬ ‫מערכות‬ ‫זאת,‬ ‫לעומת‬ .)White, 1997(

Building upon the work of Abraham Maslow, this article rejects the pyramid of needs as an ideologically rooted, sanitized, and stripped-down version of Maslow’s thought. Instead, the article proposes a Circle of Seven Essential needs as the core of a sophisticated and integrative Euspychian theory of human development and human potential that Maslow was in the process of developing before his untimely death. As argued in the article, the Circle of Seven Essential Needs allows us to better capture the essence of Maslow’s thinking and encourages us to develop a broader, more holistic, and more integrative view of human nature, human development, and the role of human society more in line with Maslow’s thinking on human development and human potential.

O trabalho com diversas abordagens terapêuticas não-convencionais permitiu a Sandra Ramos e a Jorge A. Ramos identificar as mais eficazes no que diz respeito à libertação da alma e do espírito em relação ao sofrimento inerente à condição humana. Uma das terapias que se salientou, pela sua eficiência, na transformação dos seus «mundos interiores» foi precisamente a que dá título ao presente livro, resultado de 12 anos de trabalho.

Incluindo 38 «meditaginações» (um conceito original que alia a leitura à meditação e à imaginação) esta obra conduz o leitor através das subtilezas da Karuna, ao mesmo tempo que vai abordando um vasto número de temas, como o poder pessoal, os vícios, o equilíbrio emocional, os traumas, o desenvolvimento psíquico, os (necessários) véus da ilusão e até a relação com o dinheiro. Por conseguinte é um livro que se dirige ao público em geral dado que visa fazer do «aqui e agora» um espaço-tempo marcado pelo equilíbrio entre o amor e a sabedoria.

Reiki é uma terapia natural que possibilita a sintonização de qualquer ser vivo com a Energia Universal (Rei) e, através dela, a harmonização da sua própria energia Energia Vital (Ki), bem como a de qualquer outro ser. Reiki – As Raízes Japonesas é um livro que se dirige não só aos professores e praticantes de Reiki, mas também a todos os profissionais e estudantes de outras áreas da saúde, aos praticantes e admiradores de temas espirituais e, sobretudo, a quem está a despertar para a sua própria espiritualidade, para o universo das terapias naturais ou simplesmente para uma certa necessidade de preenchimento interior ou de busca de significados.

Abrangendo diversas técnicas e métodos explicados integralmente, este livro contém excertos de entrevistas com alguns dos mais conceituados professores de Reiki, desmistifica a História do Reiki, faz uma extensa abordagem aos seus Princípios e às várias formas de se fazer um tratamento, referindo, entre múltiplos aspectos, as influências do Budismo Tendai na criação dos Símbolos do Reiki, bem como diversas técnicas criadas por Mikao Usui (o fundador do Reiki), dadas a conhecer recentemente no Ocidente, como por exemplo, a «Hatsurei-Ho», «Kotodama», «Nentatsu-Ho», entre outras.

For thousands of years our spiritual traditions have maintained that, with right practice, we can evolve beyond our usual and often fraught level of ego-consciousness to a quite different and more blissful state variously called moksha, nirvana, Samadhi, and the kingdom of heaven. More recently, this claim has found support from transpersonal psychologists who have documented the occurrence of “peak experiences” that can lead to a more or less enduring state of self-transcendence. This paper presents an overview of what we currently understand about this transpersonal potential and the positive perceptual and behavioural changes that typically accompany its realisation.

Emotional abuse happens to most of the women, even men , all over the world. Like physical wounds, even emotional abuse wounds are taking too long to heal. Those emotional wounds are so deep that adverse effects of it take time to wear off. It affects physical health as well as the emotional state of mind, relationship with others and behavior.

In 1943, Abraham Maslow presented a now widely accepted theory of human motivation. This theory was shortly represented by a now iconic Pyramid of Needs. Building upon the work of Abraham Maslow, this article rejects the pyramid of needs as an ideologically rooted, sanitized, and stripped-down version of Maslow’s nascent Eupsychian Theory. Instead, the article proposes a Circle of Seven Essential needs as the core of a sophisticated and integrative humanistic/transpersonal Euspychian theory of human development and human potential, a theory that Maslow was in the process of developing before his untimely death. As argued in the article, the Circle of Seven Essential Needs encourages us to develop a broad, holistic, and integrative view of human nature, human development and the role of human society more in line with Maslow’s thinking on human development and human potential.

The escalating rise in the unsustainable exploitation of nature’s resources in recent decades, and the impending exhaustion of many crucial much needed resources within coming decades, as predicted by the latest WORLD7 global Integrated Assessment Model (IAM) (Harald Sverdrup and Anna Olafsdottir), places everybody in humanity within very dangerous living conditions.
Even worse many governments continue to show that they do not know what to do to address our current interacting social and ecological crises in health, in education, in economics, in local, regional, and global ecologies, and in governance, that many governments are indeed, in Robert Kegan's terms, "In Over Their Heads."
Do they
1) continue with their current economic habits in supporting the economics and profit-making of current service providers as the highest priority?
2) change out of their current economic habits to take seriously the environmental, social, and governance (ESG) concerns of various stakeholders?
3) transform from focusing on economic growth, on GDP, in current economic priorities to placing attention on Wellbeing Economics (Scotland, New Zealand, Iceland, Wales), or on Doughnut Economics (Amsterdam now, Copenhagen, and in other places, soon), or, even better, in my view, on r3.0's economic Redesign for Resilience and Regeneration?
4) center in the Divine Presence and learn with all of us in humanity's wisdom traditions to practise deep wisdom and universal compassion for everybody?
Select which one of these four options you think a government needs to use to navigate their way through the crucial challenges coming in the 2020s.
Our attention here is on the Divine Presence option, which must include what is good in each of any other option.
We observe here that our current health, social, economic, educational, climate, and ecological crises are being understood in varying ways depending on the levels of knowing (body in space and time, soul in time, spirit-heart-center in timelessness) that are awake in the seer, the methods or ways of knowing (senses, thinking-feeling, noetic heart) that are being used by the seer, and the levels of reality (body-surface, soul-intermediary, spirit-heart-center) that are being seen by the seer.
Our current health, social, economic, educational, climate, and ecological crises, therefore, are understood here not as technological problems, as they tend to be so often the case for rational (ego) economic man, nor as living systems design problems, as they tend to be so often the case for living (eco) systems designers.
Our current health, social, economic, educational, climate, and ecological crises are happening because many people are not learning to make conscious the Divine Presence (the various degrees of Beauty, Goodness, and Truth in Nature and Humanity) in one’s self, in our communities, and in all Beings, and thus many people are not learning to live in harmony with Sat-Chit-Ananda (Being-Consciousness-Happiness) in Humanity and Nature.
Our proposed solutions to our current health, social, economic, educational, climate, and ecological crises are to find our various ways within humanity's various wisdom traditions from here to enlightenment.

This article is from a commencement address delivered to the 2003 graduates of the Blanton-Peale Institute. It emphasizes the world's need for therapists who stand at the crossroad of psychology and religion. The concept of temenos is used to emphasize the need for making the consulting room a safe place away from the distraction of the outside world. The graduates are further charged with attending fully to those who come to them seeking help. Finally, they are challenged to find ways to encourage a poetics of reverie in their own lives and in those for whom they care.

In 1943, Abraham Maslow presented a now widely accepted theory of human motivation. This theory was shortly represented by a now iconic Pyramid of Needs. Building upon the work of Abraham Maslow, this article rejects the pyramid of needs as an ideologically rooted, sanitized, and stripped-down version of Maslow’s nascent Eupsychian Theory. Instead, the article proposes a Circle of Seven Essential needs as the core of a sophisticated and integrative humanistic/transpersonal Euspychian theory of human development and human potential, a theory that Maslow was in the process of developing before his untimely death. As argued in the article, the Circle of Seven Essential Needs encourages us to develop a broad, holistic, and integrative view of human nature, human development and the role of human society more in line with Maslow’s thinking on human development and human potential.

Building upon the work of Abraham Maslow, this article rejects the pyramid of needs as an ideologically rooted, sanitized, and stripped-down version of Maslow’s thought. Instead, the article proposes a Circle of Seven Essential needs as the core of a sophisticated and integrative Euspychian theory of human development and human potential that Maslow was in the process of developing before his untimely death. As argued in the article, the Circle of Seven Essential Needs allows us to better capture the essence of Maslow’s thinking and encourages us to develop a broader, more holistic, and more integrative view of human nature, human development, and the role of human society more in line with Maslow’s thinking on human development and human potential.

I reply again to the “theistic psychologists,” puzzled that they ignore my, their “exemplar critic’s,” substantive criticism. First, I note new but ultimately incoherent themes in their ongoing speculation. Second, I focus the key issue: their undefined insistence on routine divine intervention and an idiosyncratic notion of creation. Third, for reasons of theoretical incoherence and verbal ambiguity, I fault their central argument, a contrived opposition between “naturalism” and “theism” as a supposed parallel to “objectivity” and “subjectivity.” Fourth, I criticize their use of “hermeneutical theory” to cover over differences between incompatible worldviews, noting that the theory itself is wanting in criteria for adjudicating conflicting constructions of meaning. To clarify my position throughout and to make a positive contribution, I intimate an alternative approach, based on the thought of Bernard Lonergan, for the integration of theology and science. Finally, I offer broad observations, faulting the oxymoronic and pre-scientifically conceived project of “theistic psychology” in whatever version and calling, instead, for a genuine psychological effort toward a non-theistic (not atheistic) psychology of spirituality.

Discernment is a spiritual aspect of the human consciousness. It is often the difference between making wise decisions and making a miscalculated one. It is an understanding of many perspectives and understanding where components will enforce their influence. Then a choice for the sacredness of integrity and sovereignty must be expressed. Leaders must pay very close attention to their discernment development. Wise leadership is the difference between empowering development or creating a "devolutionary" consequence. Using discernment will either create harmony or disharmony.

Synopsis: All living creatures are aware. Their life and that of their species depends on their extracting from the environment information that is relevant to their survival. To that end, each species has evolved its own awareness system, which belongs to one or other of three broad levels of awareness – simple awareness, conscious awareness, and self-awareness – that have evolved over the millennia. Each of these delivers its own kind of meaning, described in this paper as evaluative meaning, perceptual meaning, and contextual meaning respectively. We humans experience contextual meaning as a satisfying sense of belonging and purpose within any of a number of contexts that are nested, like Russian dolls, ultimately within the most inclusive context of all – the universe as a whole. It also happens that our self-awareness sometimes opens into what feels like a “higher” state of unity consciousness in which the boundaries that define the multiplicity of things dissolve and we know that we are one with an all-embracing Whole. In such moments of connection, beyond all words or concepts, meaning is assured. And the bliss of our belonging and the intimacy of the embrace remain the unforgettable features of what we cherish as spiritual-mystical experiences.