Thesis (MHSc--Health Science) -- AUT University, 2007. / Includes bibliographical references. Also held in print (238 leaves : ill. ; 30 cm.) in the Archive at the City Campus (T 616.8914 SLE)

Thesis (Ph. D. (Psychology))--Rhodes University, 1997.

Theoretically this thesis was grounded in the discourse of transpersonal psychology and the related discourse of transpersonal feminism. The focus was on a particular category of transpersonal phenomena - past-life experiences. These experiences were viewed from a poetic and therapeutic perspective as being healing stories of the unconscious that served to articulate psychological and spiritual realities of the human psyche within both the personal and the collective unconscious. They were thus not questioned in regard to their literal occurrence. The central aims of this thesis were to (a) document and faithfully describe a participant's past-life experiences that occurred during selected psychotherapy sessions, (b) engage in a hermeneutic dialogue between the participant's past-life experiences and contemporary transpersonal literature, and, in so doing, to evaluate and extend existing theory, (c) uncover the archetypal significance of past-life experience and its relationship to the re-emerging Feminine within patriarchal culture and, finally, (d) show how the past-life stories and images contribute to the process of inner healing and transformation, a process termed 'spiritual emergence'. The research was a phenomenological-hermeneutic case study, comprising the selection of eight consecutive psychotherapy sessions in which nine past-life experiences were identified. These sessions were reduced to narrative synopses, and a hermeneutically grounded thematic analysis of a total of six past-life themes were explicated. Principle conclusions reached were that past-life stories and images contribute to the process of spiritual emergence and empowerment as well as to the re-emergence of the Feminine consciousness. Moreover, as healing stories of the unconscious, these past-life experiences can be understood as expressions of the collective struggle with unresolved archetypal forces within the collective psyche, as well as echoes of personal conflicts and dilemmas from the individual unconscious.

D.Litt. et Phil. / Philosophies of health care in South Africa tend to be based on either the medical approach or traditional healing. Psychology and psychotherapy, which occupy a niche within the greater health care system, are similarly predisposed. Focusing mainly on psychotherapy / healing, this research sets out to make some sense of the converging and diverging elements of these two broad systems. The research covers Western healing by exploring the roots of psychotherapy from the earliest written records until the late nineteenth century. A similar exercise is undertaken as regards traditional healing, whose origins are examined by speculating on shamanic healing practices which date back to the furthest reaches of human history. Next contemporary traditional healing in Africa is explored in regard to the cosmology and methodologies of healers. The African anthropological worldview in relation to health and mental health are reviewed, giving special emphasis to the elements of spirituality intrinsic to the approach. The spiritual component is then reviewed in regard to Western psychotherapy in the form of Transpersonal psychotherapy, which has become increasingly prevalent in the last decade. In tying them together, it is noted that most ancient forms of healing are directly linked to the most recent contemporary forms. In order to better understand the processes of modern practitioners, several healers and therapists across the ethnic spectrum were interviewed. Using semi-structured interview techniques followed by a phenomenological analysis, the data was divided into 50 meaning clusters and then rationalised into 10 themes most pertinent to the direction of this project. The ten extracted themes were: Western Models: The effectiveness, use, limitations, and suggestions regarding amendments to Western therapeutic approaches. Therapist Ethnicity: The experiences of Black and White therapists in practice, in regard to ethnic issues. Knowledge of Traditional Healers: The knowledge that Black and White therapists had about the worldview and methodologies of traditional healers. Traditional Healing Scope: The types of problems addressed by traditional healing. Traditional Healing Methods: The techniques and methods employed by traditional healers. Ancestors : The relationship, powers and beliefs about ancestors held by traditional healers and Black therapists. Cosmology: The South African worldview as expressed by traditional healers and Black therapists. Traditional Healing: Miscellaneous Aspects of traditional healing which were relevant but did not fall into other themes. Client Relationship: The nature of the relationship required for effective traditional healing and therapy. Therapist training: The effectiveness, use, limitations, and suggestions regarding amendments to therapy training. Each of the above themes are discussed in detail and the participants’ views on aspects such as training and the approaches to therapy and healing are extracted. The research ends by attempting to draw all the previous information together and give tentative answers to the research question. It is argued that the most fundamental link between psychotherapy and healing takes place in regard to the ‘common factors’ or contextual elements in therapy and healing. In order to make psychotherapy more relevant to Black South Africans, several recommendations are suggested, among them the Africanisation of therapeutic approaches that take into account the practical circumstances of most prospective clients. In addition it is argued that therapy can be more synergistic with healing by drawing on its intrinsic features of spirituality and reconnection. It is also suggested that additional research impetus be given to the development of African models of psychology and therapy. It is not envisaged that Western models will need to be rewritten from scratch, but rather that the particular circumstances of Africa are taken into account.

Thesis (M.A.)--University of Toronto, 2005.

Thesis (Ph.D.) -- University of Western Sydney, 2002. / A thesis submitted in fulfillment of he requirements for the degree of Doctor of Philosophy at the University of Western Sydney, School of Social Ecology and Lifelong Learning, College of Arts, Education and Social Sciences, Oct. 2002. Bibliography : p. 303-321.

Thesis (M.S.W.)--Smith College School for Social Work, Northampton, Mass., 2009. / Includes bibliographical references (p. 78-84).

Since the advent of human consciousness all manner of theoreticians from mystics to philosophers, and linguists to scientists have considered why and how it is that an individuated self seems to occupy or indwell a physical body. There is a common experiential sense, in other words, in which personal consciousness and our bodies are felt to be two different things. Two broad areas of opinion attempting to explain this apparent bifurcation are defined for the purpose of addressing this problem: Essentialists who variously maintain that there are non-physical properties inherent to all forms and functions of physicality; and Physicalists who claim that the extant universe as a multiplicity of complex material processes is the only reality. The respective natures of body and mind and the ways in which they relate has yielded an extraordinary variety of hypotheses within and between these two broad categories. In this thesis the dilemma is called the Hard Problem and it focuses particularly on the relationship between consciousness and the brain. Recently, Ken Wilber has constructed an Integral Philosophy which attempts a synergistic gradation of all possible genres of experience and knowledge into one cohesive scheme representing the total Reality. The culminating point of Wilber’s theory claims resolution of the Hard Problem, indeed of all appearances of duality, in the realisation of consummate emptiness in mystical consciousness. Wilber’s proposal therefore tenders a version of Essentialism since it implies that an Absolute principle is inherent to all existence. The problem explored in this study considers whether the epistemological architecture of Wilber’s Philosophy is coherent and consistent. Following a critical appraisal of Wilber’s system it is proposed that epistemological coherence is more likely to be achieved by retaining the ontology of consciousness and matter to only one kind. In this way the scientific protocols which Wilber imports to validate his truth-claims are protected from ontological confusion. Whether this non-dual Physicalism is adequate as a means of explaining consciousness, and particularly mystical consciousness, is moot. Perhaps there remains an inalienable quality in mysticism which will always elude our ability to apprehend it. / Christian Sprituality, Church History & Missiology / D. Th. (Christian Spirituality)

Since the advent of human consciousness all manner of theoreticians from mystics to philosophers, and linguists to scientists have considered why and how it is that an individuated self seems to occupy or indwell a physical body. There is a common experiential sense, in other words, in which personal consciousness and our bodies are felt to be two different things. Two broad areas of opinion attempting to explain this apparent bifurcation are defined for the purpose of addressing this problem: Essentialists who variously maintain that there are non-physical properties inherent to all forms and functions of physicality; and Physicalists who claim that the extant universe as a multiplicity of complex material processes is the only reality. The respective natures of body and mind and the ways in which they relate has yielded an extraordinary variety of hypotheses within and between these two broad categories. In this thesis the dilemma is called the Hard Problem and it focuses particularly on the relationship between consciousness and the brain. Recently, Ken Wilber has constructed an Integral Philosophy which attempts a synergistic gradation of all possible genres of experience and knowledge into one cohesive scheme representing the total Reality. The culminating point of Wilber’s theory claims resolution of the Hard Problem, indeed of all appearances of duality, in the realisation of consummate emptiness in mystical consciousness. Wilber’s proposal therefore tenders a version of Essentialism since it implies that an Absolute principle is inherent to all existence. The problem explored in this study considers whether the epistemological architecture of Wilber’s Philosophy is coherent and consistent. Following a critical appraisal of Wilber’s system it is proposed that epistemological coherence is more likely to be achieved by retaining the ontology of consciousness and matter to only one kind. In this way the scientific protocols which Wilber imports to validate his truth-claims are protected from ontological confusion. Whether this non-dual Physicalism is adequate as a means of explaining consciousness, and particularly mystical consciousness, is moot. Perhaps there remains an inalienable quality in mysticism which will always elude our ability to apprehend it. / Christian Sprituality, Church History and Missiology / D. Th. (Christian Spirituality)

本研究以自我參與、自我敘說的方式，呈現超個人心理治療中的奧修「神秘玫瑰」活動，對研究者本身帶來何種的生命經驗?而此經驗又對研究者產生何種影響? 透過自我敘說的研究取向，研究者感受到整個活動過程，就像是從「頭」到「心」的療癒—一步一步地展現出研究者的人際關係、欲望、人格特質、身心狀況，並慢慢地開始化解掉身、心的不舒服，而產生人際模式、行為的改變，也幫助研究者領悟到助人工作的原動力。除此之外，透過活動過程的臉部紀錄，研究者也看到自己較深的內在情緒狀態。 而在故事敘說後的分析中，研究者發現自己小時候的經驗，影響到目前的人際關係與工作、生活態度，並在活動中得到轉化，而產生了具體的改變。除此之外，在整體生命能量上，也產生流動或提昇，並體會到自我生命的富足，是助人工作的原點。 在反思的部份，區分成活動參與者與論文研究者，兩個不同的層次。在參與者部份，我發現自己的生命，其實是一直在對抗主流的心理學、精神醫學，以表達精神障礙者家人的不滿，卻忘了把這股力量，轉成正向的力量，來照顧好自己。在研究者部份，發現要透過語言傳達自己的經驗，其實是一件不容易的事，並看到東方智慧運用在助人工作的可行性。 在建議的部份，再依據本研究的結果，提出帶領類似「神秘玫瑰」活動的超個人心理治療團體，所需注意的事。 最後，在「對話」的部份，呈現出研究者參與不同靈修活動的經驗，與經驗間的對話；並透過「現在的我」來看到，活動心得領悟是對參與者的當下有益，而提醒讀者去經驗自己的生命禮物。 / The study is exploring the experience of the researcher participates the Osho Mystic Rose activity and what is the meaning of these life experiences.So the researcher will participate the group activity and narrates what he experiences. From the activity,the researcher feels that the process of the activity is a kind of therapy from head to heart.So the researcher can see clearly his relationship,desire,personality trait,and psycho-body situation.Then in the process of activity,the discomfort of psycho-body slowly disappears and the model of researcher’s relationship changes.The researcher also has an insight about the base of the work of helping others.The researcher also see the deeper emotion state from the record of the face pictures of the process of the activity. From the meta-story,the researcher finds that his childhood experience has influenced the present relationship,work,and the life’s attitude.And by participating the activity,the researcher’s state is changed and.the life energe is rising.Otherwise,the researcher is awaring that the helper’s blooming life is the root of the work of helping others. About the self-reflection of study,it can be discriminated two levels—participant and researcher.In the participant level,I find that I,the brother of psychotic handicap is against the dominant psychology and psychiatry to show the bitterness.But I forget to translate the opposed energy to positive energy to take care myself well.In the researcher level,I.find that it is difficult to use language to transmit experience to others,and maybe the east wisdom can be applied to the wok of helping others. In advice,the researcher suggested something important about leading the transpersonal psychotherapy group. It is that the group leader should construct the secure environment to let members exploring themselves freely and keep in touch with the present. Finally,the last part,Dialog,it shows and compares researcher’s experiences in different spirit-training groups.And from the point of view of being,the researcher’s insight from activity can not be fitted to others.