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What
is
Transpersonal Art therapy?
A growing trend among academics is
Transpersonal art therapy, which focuses on self-realization, dealing less
with curing and more with healing. Curing without healing is a triumph;
healing which may entail curing is a necessity. The mind and body is
more than just an extremely complex machine. We are also spiritual beings
learning from life, searching for meaning in birth, death, and all that
precedes and follows our life cycle. The psycho-spiritual traditions
of the world's cultures offer us the potential for new models of health and
well-being. Comparative studies of spiritual and religious systems and
transpersonal anthropology are an important part of Transpersonal art
therapy, because all significant events in life reflect a deeper
sense of purpose, meaning and direction and the spiritual or
transpersonal dimension of the human experience! A scientific point of view.
Transpersonal
Art is one of the disciplines considered by Boucovolas (1999), in listing how
transpersonal psychology
may relate to other areas of transpersonal
study. In writing about transpersonal art, Boucovolas begins by noting how,
according to Breccia and also to the definitions employed by the
International Transpersonal Association in 1971, transpersonal art may be
understood as art work which draws upon important themes beyond the
individual self, such as the transpersonal consciousness. This makes
transpersonal art criticism germane to mystical approaches to
creativity. Transpersonal art criticism, as Boucovolas notes, can be
considered that which claims conventional art criticism has been too
committed to stressing rational dimensions of art and has subsequently said
little on art's spiritual dimensions, or as that which holds art work has a
meaning beyond the individual person. Certain aspects of the psychology of
Carl Jung,
as well as movements such as
music therapy and
art
therapy, may also relate to the field. Boucovolas' paper cites Breccia
(1971) as an early example of transpersonal art, and claims that at the time
his article appeared, philosopher
Ken
Wilber had made recent contributions to the field. More recently, the
Journal of Transpersonal Psychology, in 2005, Volume 37, launched a special
edition devoted to the media, which contained articles on film criticism
that can be related to this field. Reference: Boucovolas, M. (1999). Following
the movement: from transpersonal psychology to a multidisciplinary
transpersonal orientation. Journal of Transpersonal
Psychology, 31 (1) 27-39
Wikipedia information
about transpersonal art.
This article is licensed under the
GNU Free Documentation License.
It uses material from the
Wikipedia article "Transpersonal art". "http://en.wikipedia.org/wiki/Transpersonal_art 
In 1969, Abraham Maslow, Stanislav Grof and Anthony Sutich were the initiators behind the publication of the first issue of the Journal of Transpersonal Psychology, the leading academic journal in the field. This was soon to be followed by the founding of the Association for Transpersonal Psychology (ATP) in 1972. Past presidents of the association include Alyce Green, James Fadiman, Frances Vaughan, Arthur Hastings, Daniel Goleman, Rob Frager, Ronald Jue, Jeanne Achterberg and Dwight Judy. In the 1980s and 90s the field developed through the works of such authors as Jean Houston, Stanislav Grof, Ken Wilber, Michael Washburn, Frances Vaughan, Roger Walsh, Stanley Krippner, Michael Murphy, Charles Tart, David Lukoff, Vasily Nalimov and Stuart Sovatsky. While Wilber has been considered an influential writer and theoretician in the field, he has since personally dissociated himself from the movement in favor of what he calls an integral approach.
Transpersonal Art is the "new" modernism, it is the power of now.
Paints and pigments can be approached as ritual objects, magical energetic substances, we create a space for manifestation, we don't need to invent or devise from our minds. Painting or the ownership of them can be a meditative ritual, a ritual of affirmation and manifestation. When we are present with the actual reality of what we are doing, breathing, with our ritual objects, our paint, paper or canvas to hand, when we are clear what is before us, we can take the space-time to dwell with the work in its such-ness, making every part of the process a trance inducing play, rather than racing to a foregone conclusion that we hold somewhere in our heads. Its the difference between goal-orientated behavior, contrasted to the attitude of appreciating every phase, every process as an end in itself. No part of life or art should be merely rushing from A to Z without appreciating the journey in its fullness along the way. Every moment is complete in itself. With art and life, there is space and opportunity at every phase for invention.

Today transpersonal psychology also includes approaches to health, social sciences and practical arts.
Transpersonal perspectives are also being applied to such diverse fields as psychology, psychiatry, anthropology, sociology, pharmacology, cross-cultural studies (Scotton, Chinen and Battista, 1996; Davis, 2003) and social work (Cowley & Derezotes, 1994). Currently, transpersonal psychology, especially the schools of Jungian and Archetypal psychology, is integrated, at least to some extent, into many psychology departments in American and European Universities. Transpersonal therapies are also included in many therapeutic practices.
Institutions of higher learning that have adopted insights from transpersonal psychology include The Institute of Transpersonal Psychology (US), California Institute of Integral Studies (US), John F. Kennedy University (US), Burlington College (US), Liverpool John Moores University (UK) and the University of Northampton (UK) Naropa University (CO). There is also a strong connection between the transpersonal and the humanistic perspective. This is not surprising since transpersonal psychology started off within humanistic psychology (Aanstoos, Serlin & Greening, 2000).
By common consent, the following branches are considered to be transpersonal psychological schools: Jungian psychology, depth psychology (more recently rephrased as the rchetypal psychology of James Hillman), the spiritual psychology of Robert Sardello, (2001), psychosynthesis founded by Roberto Assagioli, and the theories of Abraham Maslow, Stanislav Grof, Ken Wilber, and Michael Washburn.
Transpersonal psychology is sometimes confused with parapsychology, a mistake made due to the overlapping and unconventional research interests of both fields; parapsychology would however tend to focus more in its subject matter on the "psychic" and transpersonal psychology the "spiritual" (relatively crude though these categorizations are, it is still a useful distinction in this context). While parapsychology leans more towards traditional scientific epistemology (laboratory experiments, statistics, research on cognitive states), transpersonal psychology tends to be more closely related to the epistemology of the humanities and the hermeneutic disciplines (humanism, existentialism, phenomenology, anthropology), although it has always included contributions involving experimental and statistical research.
Transpersonal psychology is also sometimes confused with the New Age. Although the transpersonal perspective grew out of the human potential movementt, a movement that many commentators associate with a broad conception of the New Age, it is still problematic to place transpersonal psychology within such a framework. Transpersonal psychology is an academic discipline, not a religious or spiritual movement, and many of the field's leading authors, among those Sovatsky (1998) and Rowan (1993), have addressed problematic aspects of New Age hermeneutics. Associations between transpersonal psychology and the New Age have probably contributed to the failures in the United States of America to get transpersonal psychology more formally recognized within the professional body, the American Psychological Association (APA). A significant breakthrough in this context was the successful establishment of a Transpersonal Psychology Section within the British Psychological Society (the UK professional body equivalent to the APA) in 1996, co-founded by David Fontana, Ingrid Slack and Martin Treacy,
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Wikipedia information about transpersonal art. This article is licensed under the GNU Free Documentation License. It uses material from the Wikipedia article "Transpersonal art". "http://en.wikipedia.org/wiki/TransperThe American Art Therapy Association website contains a list of art therapy and related websites and on-line forums to assist art therapists in locating available resources on the web. Tools and information on conducting, publishing, or presenting art therapy research are also included.
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