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It is true that transpersonal concepts and theories run counter to much “official” knowledge and contemporary thought as far as the mainstream of orthodox psychology is concerned. The phenomena that transpersonal psychologists study and the concepts and literature they draw upon to construct theories about the nature of these phenomena, although new to psychology, are quite ancient, having been expressed by many cultures and religions, esoteric groups and cults, from the past and continuing into the present. The problem is that the strength, vitality, and worth of transpersonal phenomena and our understanding of them have been greatly undermined by distortions, negative ideas, superstition, fanaticism, and some sheer nonsense that Ellis correctly and justifiably criticizes.
Transpersonal experiences and behaviors and phenomena are, nevertheless, psychological facts, regardless of the interpretations that might be made about them. So-called transpersonal events have been reported and recorded for centuries by quite normal persons. This data represents its own kind of evidence – evidence that Ellis and the form of psychological science (he calls “critical realism”) for which he is a self-proclaimed spokesperson, has no right to ignore, deny, or overlook.
The burden of proof must fall on Ellis to prove that the transcendental or spiritual experiences and behaviors of countless numbers of the world’s population from past to present are, in fact, not valid, but were all the results of delusions and hallucinatory behavior. Ellis and the version of psychological science that he represents does have the right to set its own rules of repeatability and falsifiability, but not set itself up as the final arbiter of reality, nor deny the validity, significance, and importance of transcendental or spiritual experiences that have been a part of humanity’s existence for as long as history has been recorded. Ellis’s current theoretical framework is simply too small to contain such realities.
Paranormal phenomena, including transcendent and spiritual experiences, cannot all be explained away as the result of illogical or wishful thinking, psychotic or neurotic behavior, biochemical imbalances, or environmental conditioning. They are at the very least indications that the quality of life, mind, identity and consciousness are more mysterious than we presently comprehend.
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In the open-minded and open-hearted spirit of inquiry of William James, who is considered by many transpersonalists to be an intellectual godfather of the transpersonal movement, and who had the audacity to explore the topics of mystical experiences, parapsychological phenomena, and even the possible immortality of the soul, it is correct to say that all such phenomena of the human psyche (in both its individual and collective expression) can be considered legitimate topics for psychological study. Even Jung, another intellectual godfather of the movement did not shy away from trying to understand the psychic importance and significance of UFO sightings (Jung, 1978). Contemporary transpersonal psychologists can do no less. Transpersonal psychology calls for the inclusion of the full spectrum of psychological events into our science.
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