Ordinary Ecstasy

This is one of the most rewarding, heartening and hopeful, books that I have read during over fifty years in psychology. As an eager student, just after the war, I became increasingly frustrated at the behaviourist approach: pulling habits out of rats, led me to wonder why the subject was called 'psychology'. The first chink of light came in 1950, during a course in clinical psychology at Berkeley, when we were introduced to the writings and procedures of Carl Rogers, with his client-centred, non-directive, therapy. Further light came four years later, with the advent of Maslow's book, describing his seminal study of self-actualised people; followed by an acquaintance with Roberto Assagioli and psycho-synthesis, through Maslow's mailing list. All these early beginnings are covered in John Rowan's excellent and critical survey of the encouraging development, growth, and potential, of humanistic psychology. He is not only steeped in the literature of the subject (the latest edition has some one hundred and fifty new references since 1988), but also writes from personal experience of Centaur consciousness, and from participating in several applied aspects of humanistic psychology.

The author agrees with Ken Wilber that 'humanistic psychology is just at the cusp of the transpersonal: it is the last stage of the personal, and at the same time the first stage of the transpersonal.' As the title of the book indicates, much stress is put on the dialectical process, and this is an important advance on Maslow's thinking. (It is said that although he was interested in philosophy, Maslow had an aversion to Hegel, and refused to read him. It is thus possible that he did not come across the thesis-antithesis-synthesis dialectic. He did, however, note the ability of is subjects to resolve dichotomies). Another step forward was the shift of emphasis from needs (a ladder, and not a pyramid) to levels of consciousness, with self-actualisation as a step on the way to transpersonal levels: the Psychic, the Subtle, the Causal, and the Nondual, according to Wilber, who also prefers to speak of the Centaur, or Real Self, stage, rather than self-actualization. The dialectic comes in here: 'the name Centaur was chosen not to suggest something mythological, but just to mark the contrast with the Mental Ego stage, where the basic image is of a controlling rider (the intellect) on a controlled horse (the emotions and body), separate and distinct. At the Centaur stage we think in terms of bodymind unity instead'. The concept of a 'peak experience', where 'the whole universe is perceived as an integrated and unified whole' (Maslow), applies especially at the Centaur level but, as the title Ordinary Ecstasy suggests, it is not unknown at other levels. When I read Marghanita Laski's book on Ecstasy, forty years ago, I was surprised to find that only three of her sample of sixty-three people gave a definite 'No' to her question: 'Do you know a sense of transcendent ecstasy?' More recent surveys, cited by Rowan, indicate that only about a third of the population admit to having had such an experience, but another study puts the percentage higher, as some people are unwilling to accept such changes in consciousness.

The dialectic, which is a logic paradox, employs a 'both-and' approach, rather than an 'either-or' one, and this helps one to understand humanistic psychology which, as the author suggests, is and is not psychology, is and is not optimistic, but manages to hold contradictions together at the level of consciousness described by Maslow as self-actualisation, and by Wilber as the Centaur stage of human development. The part of the humanistic approach which is not psychology, is the Eastern ingredient, which derives from Zen, Taoist and Tantric philosophies. I particularly liked Rowan's use of the yin-yang symbol to summarise the dialectical aspect of humanistic psychology: the interdependence of opposites is shown by the two halves being defined by the contours of each other; the interpenetration is shown by the opposite coloured spots at the heart of each component; and the overall unity is indicated by the circle encompassing the whole symbol. The author concludes that the part of humanistic psychology 'that is psychology is real psychology, proper psychology, the type of psychology that is genuinely applicable to human beings'. (Thank you, Pied Piper!) Similarly, it is shown that humanistic psychology is neither optimistic or pessimistic, 'it is just human', and being human, it is 'not about being right or wrong'. The reconciliation of opposites is seen in the characteristics of self-actualised people. Thirty are tabulated in the book: nineteen found by Maslow, and eleven from other sources. Maslow mentioned 'a tolerance for ambiguity', which is essential when facing contradictions or the unknown. (It is interesting that Frenkel-Brunswick showed, in 1949, that psychological problems often resulted form an intolerance of ambiguity). As mentioned earlier, Maslow's subjects were adept at the resolution of dichotomies, such as head and heart, or reason and instinct. In line with this is Wilber's vision logic, where the healthy person is not constrained by the rules of formal logic. The last item on the list is 'openness', which Mittelman regards as the 'key element in the Centaur experience', and which Rowan refers to in his discussion of humanistic management theory, later in the book.

The next eight chapters deal with the various applications of humanistic psychology: counselling and psychotherapy with individuals; group work; education and training; organizational dynamics; the transpersonal levels of consciousness; and sex roles. In all of these areas, Rowan makes a powerful case for the beneficial introduction of humanistic psychology. Most importantly, the stress is put on the personal development of those involved, through the various levels of consciousness, 'away from alienation and anomie towards full humanness'. The hierarchical structure in most organizations, for instance, has been found to diminish people, and 'makes them less than they could be'. It drives them down the psychospiritual ladder, rather than promoting their ascent.

The last four chapters of the book deal with the future of humanistic psychology, and cover its spread, directions for the self and society, and some points on theory and research. A strong case is made for the value and potential of humanistic psychology in all walks of life, and one can only wish it well. After describing the amazing spread of the subject in the last forty years, John concludes that: 'On the one hand it is probably more universal and less culture-bound than any previous psychology, but on the other it is always seen as very American, and arouses a lot of resentment and anti-Americanism'. A number of other apparently opposing beliefs are listed, but Rowan sees this as evidence that humanistic thinking is based on dialectical thinking, and contradictions are just what you would expect. Similarly, although speaking of levels of consciousness may suggest that those at the Centaur stage are superior to those below it, there is, among those at this level, 'a general opposition to hierarchical social relationships'. The autonomy of actualisation, far from precluding closeness to others, enhances it and ensures that it is real.

This inspiring book leaves the reader with a clear message for the future, as social evolution, according to Ken Wilber, 'is due to take another turn, this time from the Mental Ego into the Centaur'. This world, in John Rowan's view, requires the adoption of dialectical thinking in all that we do. Looking ahead, one might thus envisage a religion which has resolved the paradox of Transcendent and Immanent (if you do not go within, you go without!), and a science that has integrated the reductionist and elevationist approaches to solving its problems. Finally, and most importantly for the aims of the SMN, the conflict between religion and science might be resolved by producing a unity of spirituality and science, which is neither blind nor lame.