SO, WHAT IS ‘TRANSPERSONAL’?

For me, ‘TRANSPERSONAL’ is a subtle experiential process of a profoundly transformative nature: a conversation of between spirit and soul, essence and its manifestation. Therefore, transpersonal art – and transpersonal psychotherapy, invites us into a deeply empowering transformative process.

Transformative experiencing is far more likely to come to us when we do not try, yet remain receptive …as we go about our ordinary lives. (For example, when engaged in washing up, mowing the lawn, brushing our teeth, sanding a length of wood, or eating breakfast seated barefoot on the front door step in the warm spring sunshine, its light scattered in a twinkling chorus of colourful dew drops…) Transpersonal experiencing may be entered when music or art draws us in, or simply the warmth of a smile, awakening wise kindness. In such moments (the length of a moment being limitless) we know we IS… truly alive!

Unfortunately for many people, including many entering therapy, the common experience is instead one of meaninglessness, emptiness, vague bored restlessness, confusion, underlying fearfulness, and disconnection. In contrast, transpersonal experiencing feels meaningful, enriching, grounding, unifying, loving, connecting. Instead of that unanchored restlessness, now is a warm sense of ‘home’. Instead of self-alienation and separation, now the edges of that which used to confine our sense of being begin to dissolve. Piero Ferrucci: ‘And once we reach this point, there need never again be the feeling that we are strangers in a strange land.’ (Ferrucci, 1990: p.33)

In the present visual art world, the presence of beauty appears to me generally discounted: surface beauty and inner beauty, too.  For me, meaningful beauty has real depth of beauty: soulful transformative beauty.  Psychologist James Hillman connects spiritual ‘love’ with beauty. (Beckley, 1998)

A. H. Almaas connects experiential beauty with the most profound truth:

‘We live in a world of mystery, wonder and beauty. But most of us seldom participate in this real world, being aware rather of a world that is mostly strife, suffering or meaninglessness. This situation is basically due to our not realizing and living our full human potential. This potential can be actualized by the realization and development of the human essence. The human essence is the part of us that is innate and real, and which can participate in the real world.’ (Almaas, 1987, p.i)

As I contemplate what Almaas said, my own understanding regarding our general human state of suffering and meaninglessness is we are not sufficiently awake to the nature of reality itself.  This necessarily humbling (and often painfully slow) process of awakening is symbolised in my paintings by ever-present light, as well as many of the figures that people my paintings. Engagement in transpersonal psychotherapy involves the inner journey: this is soul-work. Creative expression involves soul-work, too. I have a strong sense that such deeply experiential work is guided by our soul’s – or deepest self’s – search… for our sense of ‘home’ within as well as for the most profound ‘truth’.

NOTE:

As I write, I recognise how my own paintings are designed to attract, draw in, and hold the gaze, so the viewer may be soulfully nourished. In much the same way, the aspect of self which observes while painting the picture is attracted and drawn in; and then, as the painting emerges, my sense of being continues to be held, and nourished…

In parallel, as psychotherapist I’m aware that, when a person, having chosen to attend an initial session with a particular therapist, all being well they proceed to feel recognised and received into (therapeutic) relationship… Then, all still being well as the process of therapy continues, they receive the nourishment they require.

What is it we reach out for when we move towards another person, activity, or place? What is it we are seeking when we listen in to a piece of music, walk alone in nature, or pause to look into a painting? The answer that comes to me is connection of some kind… in which our inner being is recognised or mirrored; and we feel welcome or at home.

And it occurs to me that, even when we reject or attack, we engage – connecting through pushing away or making contact through engagement, albeit aggressively. Perhaps it follows that, when a work of art fails to invite or evoke a response, it contains nothing sufficiently relational within it.

Here I’m reminded of traditional ‘blank screen’ approach, in which the therapist contrives to conceal emotional response and relational connection. However, for most of us, it’s the very presence of relational connection which enables trust to develop, which in turn is vital for the inner process of involved in psychotherapy.

Excerpt from writings: © Jaimie Cahlil

DISCONNECTION – AND ITS EFFECTS

I observe how disconnection brings about a fear-based state of being. This in turn prompts an urgent grasping for anything which seems to promise comfort and security; or, if not, then at least a welcome escape and distraction from our sense of disconnection and root source of fear and anxiety. However, what we reach out for and grasp is but a poor imitation of the real thing. Like addicts, our seeking is insatiable. Easily seduced by the promise of gratification, we stop listening in… for the guidance our innermost wisdom. This gives rise to our widespread denial of, and disconnection from, our deep sense of being, or soul. We then feel ungrounded, scattered and floaty, as if lost in cyberspace – and out of touch with the deeply-rooted felt-sense of being we all vitally need…

Excerpt from writings: © Jaimie Cahlil

NOTE: Connection (or re-connection) is core work in psychotherapy.