Integration between Psychology and Spirituality: A New Paradigm for The Essence and The Nature of The Psyche (original) (raw)
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Integration between Psychology and Spirituality: A New Paradigm for The Essence and The Nature of The Psyche, 2019
Here, we present a new paradigm explaining essence and origin of psyche. It integrates and unifies different approaches in psychology, biology, and ancient philosophy. It further introduces spirituality to psychology. Concepts of spirit and soul are analyzed as wave function, information potential, and quantum state in accordance with quantum mechanics. The brain is considered as a wave analyzer that processes information received from cloud of soul. The interaction between information present in the soul and brain produces the conscious mind. Information that does not interact with brain and is not immediately retrievable is called the unconscious and accessible information that does not interact with the brain is the preconscious. The soul is divided into three parts: Animal soul, human soul, and guiding spirit. The animal soul is the energy of magnetic field that has emerged from all electromagnetic fields of all cells and organs. According to Freud, interaction between animal soul and the brain produces the id. The human soul and guiding spirit are two quantum informational states; when they interact with the brain, they produce the ego and superego, respectively. This new approach affords a new interpretation of life and death. It considers life to be a workshop for intellectual growth and spiritual evolution and views physical disease as an indicator of unresolved conflicts and traumas. Psychological difficulties are an indicator of spiritual deviation from one's personal path. Therapeutic intervention's purpose is restoring the wellbeing that allows individuals to continue their journey of life with love, happiness, and freedom.
Mind – body – spirituality. Walach, H. (2007) Mind and Matter 5: 215-240
The argument of this paper is that the modern brain-consciousness debate has left out one important element: the question of a transpersonal or spirit-like element of consciousness. Thus the problem really is not a mind-body-problem or brain-consciousness problem, but a mind-body-spirit or brain-consciousness-soul problem. Looking at the history of the debate it can be seen that, explicitly or implicitly, this aspect has always been part of the philosophical debate. Most notably, this can be seen in the Aristotelian concept of the soul, which held that form and matter were both together necessary to constitute a unity. But on top of that, a Platonic strand of teaching existed in Aristotle, which was lost. This tradition stipulated an aspect of the soul, the active intellect, that was separate and separable. This idea has inspired other and later writers into postulating an immortal part of the soul. In the modern debate this tradition has been lost and was frequently amalgamated with dualist positions. Phenomenological descriptions of mystical experiences, as well as other unusual (or exceptional) mind-matter anomalies suggest that this aspect of the problem needs reconsideration. For this purpose a transcendental kind of monism is suggested which does not violate the consensus that only a monist description of the world is scientifically viable. Such a position would, in addition, provide the option to incorporate the transpersonal side of the debate. Fenwick P., Galliano S., Coate M.A., Rippere V., and Brown D. (1985): Psychic sensitivity, mystical experience, head injury and brain pathology. British Journal of Medical Psychology 58, 35-44. Feyerabend P. (1975): Against Method. Outline of an Anarchistic Theory of Knowledge, Left Books, London. Gammel G. and Moosbrugger H. (1982): Nichtparametrischer unbedingter Randomisierungstest für ein-und zweifaktorielle Versuchspläne mit kleinen Stichprobengrößen. Psychologische Beiträge 24, 253-276. Goswami A. (1990): Consciousness in quantum pyhsics and the mind-body problem. Journal of Mind and Behavior 11, 75-96.
International Journal of Psychiatry Research
International journal of psychiatry research, 2019
Here, we present a new paradigm explaining essence and origin of psyche. It integrates and unifies different approaches in psychology, biology, and ancient philosophy. It further introduces spirituality to psychology. Concepts of spirit and soul are analyzed as wave function, information potential, and quantum state in accordance with quantum mechanics. The brain is considered as a wave analyzer that processes information received from cloud of soul. The interaction between information present in the soul and brain produces the conscious mind. Information that does not interact with brain and is not immediately retrievable is called the unconscious and accessible information that does not interact with the brain is the preconscious. The soul is divided into three parts: Animal soul, human soul, and guiding spirit. The animal soul is the energy of magnetic field that has emerged from all electromagnetic fields of all cells and organs. According to Freud, interaction between animal soul and the brain produces the id. The human soul and guiding spirit are two quantum informational states; when they interact with the brain, they produce the ego and superego, respectively. This new approach affords a new interpretation of life and death. It considers life to be a workshop for intellectual growth and spiritual evolution and views physical disease as an indicator of unresolved conflicts and traumas. Psychological difficulties are an indicator of spiritual deviation from one's personal path. Therapeutic intervention's purpose is restoring the wellbeing that allows individuals to continue their journey of life with love, happiness, and freedom.
Spiritually Conscious Psychology
International Journal of Scientific and Research Publications, 2022
This thesis contributes to a humanizing discourse on health generally and psychology specifically, that’s rooted in spiritual wisdom and backed by post-materialist scientific insights. As such, a sacred psychotherapeutic praxis is birthed, as a path to the synthesis of analytic competence and spiritual depth is carved. I created this work with the intention of helping sufferers and healers to restore their sense of hope and love as they navigate the complexities of their existential experiences.
Spirit and Psyche – Complementary Paradigms
Depth psychology cannot compensate for the loss of spiritual tradition, nor can God make his abode in the psyche. Today, spiritual symbols are often misinterpreted in psychological terms. To remedy this, psychological theory must be developed to accommodate spiritual transcendence as complementary to psychology’s worldly perspective. The path of worldly withdrawal and spiritual contemplation is equally important as cultural expression and the psychic integration of the unconscious. The article discusses various spiritual traditions and takes a critical look at the Hermetic tradition. The nature of faith is discussed. Keywords : religiosity, faith, Neoplatonism, Hermeticism, metaphorical unconscious, mysticism, Wasteland, animism, synchronicity, Baining people, Pseudo-Dionysius, Kirpal Singh, Carl Jung, David Tacey.
SELF OR NO-SELF? CONVERGING PERSPECTIVES FROM NEUROPSYCHOLOGY AND MYSTICISM
Zygon, 1993
Abstract. The nature of self is examined in relation to psychological observations which reveal some form of dissociation of knowledge from consciousness. Such dissociations are apparent in cases of blindsight, and amnesic patients displaying implicit memory effects, among others. While amnesic patients, for example, are unable consciously to recall material previously presented, such material does influence subsequent physiological and psychological processes. Thus, it is not the memories themselves that have been lost, but the ability to make conscious connection to them. In attempting to account for such observations, theoreticians generally have posited some kind of “consciousness system” that may become dissociated from brain modules dealing with specific processing.It is argued here that a view of self along the lines of the Buddhist concepts of no-self and the conditioned nature of “I” introduces a more parsimonious perspective on the neuropsychological data. A theory of the nature of self is presented that constitutes a synthesis between key ideas drawn from Buddhist and other mainly mystical traditions and the scientific observations in psychology. Central to this theory is the role that the left hemisphere's interpreter (Gazzaniga 1985; 1988a; 1988b) plays in constructing a unified “I.” This “I” is, in effect, a hypothesis that the mind generates to introduce some coherence into otherwise fragmentary mental elements. Although it appears to be the causal focus of the individual's behavior and experience, it is in fact a retrospective construction and not a true causal structure of the mind. This theoretical view is discussed in relation to various meanings of the term consciousness and also in relation to the relevant neuropsychological cases.
2003 Annual Conference Proceedings of the Academy of Religion and Psychical Research, 2003
Over the last century and a half, the successes of science in explaining our normally sensed world have led to further attempts to expand science into the realm of the para normal and explain the para-normally sensed world of psychic phenomena. These attempts have helped to establish a greater and growing variety of psychical experiences as well as offer a real challenge to our traditional concepts of religious experience. Within this context, science first came into contact with the paranormal with modern spiritualism, then to parapsychology and finally to paraphysics and a new interest in consciousness and spirituality. At each stage of this evolutionary process, changes in the scientific attitude toward the paranormal coincide with changes in the evolution of attitudes in normal science as well as changes in religious attitude.
Introducing Science to the Psychology of the Soul
Current Directions in Psychological Science, 2006
Humans live out their lives knowing that their own death is inevitable; that their most cherished beliefs and values, and even their own identities, are uncertain; that they face a bewildering array of choices; and that their private subjective experiences can never be shared with another human being. This knowledge creates five major existential concerns: death, isolation, identity, freedom, and meaning. The role of these concerns in human affairs has traditionally been the purview of philosophy. However, recent methodological and conceptual advances have led to the emergence of an experimental existential psychology directed toward empirically investigating the roles that these concerns play in psychological functioning. This new domain of psychological science has revealed the pervasive influence of deep existential concerns on diverse aspects of human thought and behavior.