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The Return of Perennial Perspectives? Why Transpersonal Psychology Should Remain Open to Essentialism

Steve Taylor

International Journal of Transpersonal Studies September 1, 2017 DOI: 10.24972/ijts.2017.36.2.75 via OpenAlex

Summary

AI-generated from the abstract

Perennialist perspectives remain relevant in transpersonal psychology. Metaphysical issues can be addressed as long as they are secondary to phenomenological issues and grounded in evidence rather than speculation. Attempts to exclude non-scientific phenomena from the field rely on invalid arguments, including an outdated emphasis on falsifiability. Explanations for commonalities in spiritual or mystical experiences across traditions—such as radical diffusionism, contextualism, or neuroscientific reductionism—are inadequate. These commonalities also appear in near-death experiences and accounts of intense post-traumatic growth. Historical cases of natural wakefulness in individuals unfamiliar with spiritual traditions further support this view. Pluralism is important for recent debates in transpersonal psychology.

Study at a glance

Characteristics Theoretical or philosophical paper Peer reviewed
Keywords Essentialism Transpersonal psychology Sociology Psychoanalysis Gender studies
Citations 16
Key finding Perennialist perspectives are not outmoded, and commonalities in spiritual experiences across traditions cannot be adequately explained by radical diffusionism, contextualism, or neuroscientific reductionism.

Abstract

In reply to This discussion illustrates that perennialist perspectives are far from outmoded. I discuss the metaphysical aspects of my model, suggesting that there is no reason why transpersonal psychology should not address metaphysical issues, as long as they are secondary to phenomenological issues, and as long as they are based on evidence rather than wholly speculative. Attempts to exclude so-called non-scientific phenomena from transpersonal psychology are based on invalid arguments, including an outmoded concept of the importance of falsifiability. I argue that attempts to explain the commonalities in accounts of spiritual or mystical experiences across and outside traditions through radical diffusionism, contextualism, or neuroscientific reductionism are inadequate. I note that these commonalities also feature in accounts of near-death experiences and accounts of intense post-traumatic growth. I also highlight the importance of historical cases of natural wakefulness in individuals with no familiarity with spiritual traditions. I conclude with comments on the nature of recent debates in transpersonal psychology and on the importance of pluralism.

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