Is Transpersonalism the New Romanticism?

In Robert A. McDermott's essay, "Transpersonal Worldviews: Historical and Philosophical Reflections," he takes a look at the philosophical characteristics of the emerging transpersonal worldview, transpersonalism. In this essay, he hopes to show that, in nature, transpersonalism has the potential to become as great as its predecessors in worldview if the proper attention and focus is given to it. To rationalize this theory, he compares transpersonalism to another once newly emerging worldview, Romanticism.

To show how transpersonalism is taking the shape of Romanticism in structure, he compared the two in nature. To begin, he stated clearly that while he was attempting to compare the overall structure of the two philosophies, the two are not one and the same: "Transpersonalism is not related to Romanticism as one school or movement to another ... but rather as a variation on the theme of affirming and exploring individual experiences of inner and transcendent realities" (McDermott, 1993, p. 210).

McDermott (1993) noted that Romanticism emerged as a reaction to scientific rationalism (p. 210) and focused on "the infinite, the interior, and the intriguing relationship between ancient and modern" (p. 209). Transpersonalism, on the other hand, is an extension of humanistic psychology, which is the rejection of the naturalistic/positivist reduction philosophies, and the affirmation of a "universe in and through which the human being is capable of generating and sharing distinctively human values and aspirations" (McDermott, 1993, p. 207). Transpersonalism goes further to say that there are different levels of consciousness beyond our five senses that don't get explored but can create a greater world of consciousness, if tapped into. Both Romanticism and transpersonalism hold a belief that there are missing elements to the already prevalent worldviews - a feeling that out there is "Something More" out there (McDermott, 1993, p. 210).

Other similarities he found were that, in addition to their acknowledgement of missing elements of exploration in reference to humanity, they both hold a "commitment to a larger, more interior and transformative view of human experience" (McDermott, 1993, p. 210). Instead of finding peace and happiness through solely outer relationships and experiences, he saw that both believed in looking inward for transformation that will ultimately affect the outer world experiences.

He also saw that both "committed to a highly participatory rather than a spectator theory of knowledge" (McDermott, 1993, p. 210). Romanticism promoted art and creativity as a means of self-discovery and happiness. Transpersonalism too promotes reaching inward and expressing oneself through creative endeavors, but does so as a means of spiritual growth. In addition, meditation, yogic breathing, and other self-discovery exercises are recommended to proceed toward inner bliss.

Also, he found that they both have a "commitment to even larger visions both in their own right and in reaction to the shrunken vision espoused by the predecessors and contemporaries" (McDermott, 1993, p. 210). Romanticism disapproved of the vast limitations that scientific rationalism placed upon humanity. In this worldview, people were seen as nothing more than robotic figures, managing life in a mechanical fashion. In the same vein, transpersonalism is working to move away from the naturalistic/positivist reduction philosophies that place people in a similar robotic box, seeing people as a "by-product of mindless, material forces" (McDermott, 1993, p. 207). Both Romanticism and transpersonalism see humanity from a standpoint of greatness and endless possibility, if taught properly.

In looking at the similarities, McDermott (1993) saw that since Romanticism was already a work of art, a structured way of thinking in his eyes, transpersonalism could follow a similar structure and begin to take the shape of a significant worldview: The success of transpersonalism will depend on the extent to which its exponents exemplify a Romantic epistemology, a way of knowing that shows the knower to have penetrated to the inner life of the cosmos, including the farthest reaches and most intimate details of nature, the grand and pedestrian components of human experience, and the range of human inquiry, from sciences through philosophy and history to religion and art. (p. 210) With Romanticism being an actual, verifiable movement, for transpersonalism to work, it has to acquire knowledge in a similar fashion.

I agree with McDermott's comparison of transpersonalism to Romanticism and understand his desire to move it toward becoming a prevalent worldview. There has not been a strong movement in the Western Society that has been able to fully incorporate the necessity to look inward and tap into the eternal source, call it the Mind, God, the Universe, the Divine Ground, etc, for true happiness and love.

While, again, Romanticism and transpersonalism are different in philosophy, Romanticism was a very profound and pronounced movement, affecting people individually and collectively. I think he sees the importance and potential greatness in transpersonalism. And while he sees it has succeeded as an emerging school of thought, it has not made the impact of the Romantic worldview. It is my personal belief that he is correct in his trying to create a standard epistemology for transpersonalism to give it structure and more credibility. I think with a strong foundation, such as the guidelines of Romanticism, transpersonalism can move forward and become the way of life for many.

References

McDermott, R. A. (1993). Transpersonal worldviews: Historical and philosophical reflections. In R. Walsh & F. Vaughan (Eds.), Paths beyond ego (pp. 206 - 212). New York: Tarcher/Putnam.