The soul’s measure of a life suggests that true worth is not found in external validation, the pursuit of status, or the accumulation of material possessions, but in the depth and quality of our inner world and in how we live in relationship with others. This measure is a felt assessment of how honestly we have engaged the underlying rhythms and values that shape our lives. Ultimately, it asks whether we have merely passed through the physical world, or whether we have allowed our experiences to ripen into genuine wisdom.
In this view, a life is measured by its capacity for self-reflection and by the degree to which the many dimensions of the psyche, together with our participation in the world, have been integrated into a meaningful and vital wholeness that allows us to move through life with increasing authenticity. Crucially, this integration is not an isolated luxury. A mature soul recognizes that its own capacity for reflection carries a responsibility to the world—transforming inner wisdom into outer action that seeks to alleviate the chaotic struggles of others, thereby expanding the collective space for human dignity and authenticity.
To arrive at this measure, I advocate that we embrace a complete psychology—one that does not favor the intellect at the expense of the heart, the material and objective at the expense of the metaphysical and meaningful.
In Psychological Types, Carl Jung described four fundamental ways the psyche engages life. Sensation anchors us in what is immediately real and tangible; thinking helps us logically interpret and understand experience; feeling reveals its human significance and value; and intuition senses emerging possibilities, deeper patterns, and unseen directions of becoming.
A truly holistic understanding of the human condition requires a balanced synthesis of sensation, thinking, feeling, and intuition. These four functions serve as the cardinal points of our internal compass, allowing us to navigate the complexities of reality.
When we rely solely on thinking or sensation, we risk a dry, mechanistic existence; however, when we invite feeling and intuition into the fold, we begin to perceive the symbolic and archetypal layers that give life its profound texture.
Meaning emerges at the intersection of these psychological functions, where the raw data of experience is woven into a narrative of purpose. Sensation grounds us in the immediacy of the “here and now,” while thinking allows us to analyze, categorize, and understand the consequences of our choices. Yet, relying solely on sensation and thinking is insufficient to foster meaning and a sense of purpose at the soul level of being.
Over the years, I have known several colleagues whose scientific capacities were extraordinary—individuals deeply gifted in research, experimentation, and clinical application. However, as they encountered the deeper vicissitudes of life, especially in later years, many struggled with questions of meaning and enduring value. They had mastered the art of analysis, but had rarely paused to ask themselves or understood what they truly valued, what inwardly sustained them, or what gave their lives meaningful coherence as an individual and as a person in connection with others.
Their sensation and thinking functions were highly developed instruments, yet their feeling function — and often their intuition — remained comparatively underdeveloped or distrusted.
This is not merely an abstract observation. More than one colleague eventually came to me during periods of personal crisis, searching for meaning and stabilizing values when the structures that once organized their lives began to fracture. By every external measure, these individuals were highly successful, and I deeply respected their contributions to scientific and clinical psychology. Yet by the soul’s measure, the awareness of their deeper spiritual journey still stood near the beginning.
It is through feeling that we assign value and meaning to our journey, and through intuition that we glimpse future possibilities and the teleological movement of the soul. By promoting a psychology that honors all four functions, we empower individuals to move beyond ordinary living or mere survival toward true individuation, where transformative life events are understood as opportunities for psychic growth.
This balanced approach serves as a vital corrective to the fragmentation of modern life. For those whose lives have been shaped primarily by thinking and sensation, this integration may feel like an upheaval — a gradual softening of certainties long held. For those already attuned to feeling and intuition, the work is different: not awakening to the inner life, but learning to give it form, to trust it in the world, to let it speak with the same authority we grant to reason.
When the ego is aligned with the totality of these functions, the “soul’s measure” becomes a reflection of harmony rather than conflict. We begin to understand that our soul’s journey is not a destination to be reached, but a way of being that honors our biological and social realities while embracing our transcendent aspirations. This integration echoes the timeless patterns of human development and the unique calling of the individual spirit.
Ultimately, measuring a life through the lens of the soul requires a willingness to stand at the “gate” between the known and the unknown. It is a commitment to a life lived with intentionality, where the psyche is treated as a sacred landscape worthy of lifelong exploration.
By harmonizing our thinking, feeling, sensation, and intuition, we fulfill the true goal of psychology: to guide the human being toward a wholeness that transcends the temporal and opens onto the eternal.
The soul’s measure is never final—not in this life, anyway. The gate remains open. As we stand at its threshold, we may ask ourselves how willing we are to cross it, and how open we are to what awaits beyond it. For in the end, we do not cross the threshold to discover something new, but to awaken to who we are.
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For a deeper exploration of the meaning of the four psychological functions, as well as an exploration of the psychological, spiritual, and geocosmological vision that informs this work, see: A Geocosmological View of the Psyche
I first heard the words transpersonal psychology as a graduate student at Pennsylvania State University in the late 1970s. I was introduced to the subject by one of the department’s many distinguished faculty members, William Ray, PhD, who also introduced me to the work of the Jungian analyst Marie-Louise von Franz. Having a professor like Dr. Ray introduce me to transpersonal psychology was, in some respects, surprising. His own research and publications were far removed from Jungian or transpersonal thought.
True to Penn State’s strong commitment to evidence-based research, his work focused on biofeedback and the interface of clinical psychology and psychophysiology—particularly EEG—as it related to anxiety, dissociation, emotionality, and individual differences. It was during one of our clinical team meetings, in conversation with a small group of students, that Dr. Ray mentioned transpersonal psychology. He described it as a relatively new approach to understanding human nature—still in its infancy, perhaps even in its toddler stage. Whether he intended the comment to invite deeper exploration, or simply offered it in passing, I do not know. What I do know is that something in that moment took hold.
Months later, that initial spark was further inflamed when I enrolled in a seminar on Carl Jung’s analytical psychology—taught, interestingly, by a professor whose published work remained grounded in physiological psychology. Around that same period, I made several trips to New York City to study Uranian astrology with Charles Emerson, founder of The Uranian Society, a subgroup of the National Council for Geocosmic Research. Trained in mathematics at Brown University, Emerson, a titan of 20th century astrology, had a rare ability to convey the complexity and symbolic depth of that system. Looking back, what stands out is not simply the range of these experiences, but the way they began to converge.
I had long been drawn to science. As a high school student in the late 1960s and early 1970s, I immersed myself in general science, biology, chemistry, and physics. Biology, in particular, held my attention. Yet even then, there were moments that left questions unresolved. During a discussion on the evolution of life, I remember asking—somewhat boldly—whether life might be understood as a kind of force, a type of energy. I expected at least a moment of consideration. Instead, the response was immediate and emphatic: no. Modern biology had moved beyond such notions. The term vitalism was briefly explained, and the class moved on. But I did not move on—not entirely.
Years later, I encountered related ideas in very different forms: Qi in Traditional Chinese Medicine, Prana in Indian philosophy, and later Kundalini—explored not only by Jung, but by figures such as Stanislav Grof, Christina Grof, Ken Wilber, and David Lukoff within transpersonal psychology. What these encounters gradually revealed was not simply a set of unfamiliar ideas, but a deeper divergence in how human beings—and human experience—are understood. On the one hand, the materialistic scientific viewpoint, grounded in measurement and empirical verification. On the other, a metaphysical orientation that approaches human life through meaning, symbolism, and the view that consciousness is not reducible to physical processes alone. These perspectives are often framed as competing with one another. More often than not, they remain separated—each developing along its own path. And yet, in contemporary psychology, something more complex is taking place.
Since its formal emergence in 1969—through the efforts of Abraham Maslow, Anthony Sutich, Stanislav Grof, and others—transpersonal psychology has continued to develop at the margins of the field. In recent decades, however, mainstream psychology has increasingly embraced a number of its tools, practices, and kindred ideas. At the same time, the broader worldview upon which transpersonal psychology rests has not been fully received.
This is the tension.
What is welcomed are the methods that can be adapted, studied, and applied within existing frameworks. What is more often held at a distance are the metaphysical assumptions—the deeper questions concerning consciousness, meaning, and the nature of human existence—that give rise to those methods in the first place. In this sense, American psychology stands at a kind of threshold. It has begun to incorporate insights that point beyond its traditional boundaries, yet it continues to hesitate at the implications of those insights.The integration, therefore, remains partial—not because the tools lack value, but because the worldview from which they emerge has yet to find a fully recognized place within the discipline.
Transpersonal Psychology has Contributed to American Pychology But It Has Much More to Offer
This infographic maps the evolving relationship between mainstream psychology and Transpersonal psychology, a sub-field that integrates spiritual and transcendent aspects of the human experience. The map highlights tools from Transpersonal psychology and its kindred ideas that mainstream American psychology readily embraces, those currently under consideration that have begun to draw its interest, and the practices and experiences grounded in a worldview it continues to reject.
Below is a breakdown of the practices and worldviews categorized in the chart:
Fully Mainstream
These are tools once considered “fringe” that are now widely accepted and backed by significant clinical research.
Mindfulness Meditation: A mental training practice that involves focusing your mind on your experiences in the present moment. It is used clinically to reduce stress, improve focus, and manage emotional reactivity.
Breath-Focused Meditation: A foundational practice where the breath serves as an anchor for the wandering mind. It is a core component of many stress-reduction programs and physiological regulation techniques.
Guided Imagery / Visualization: The use of mental images to evoke positive physical and emotional responses. It is frequently used in sports psychology and for pain management or relaxation in clinical settings.
Somatic Awareness Practices: Techniques that focus on the connection between the mind and the physical sensations of the body. These are essential in modern trauma therapy to help patients “ground” themselves.
Acceptance-Based Practices: Strategies derived from therapies like ACT (Acceptance and Commitment Therapy) that teach individuals to embrace thoughts and feelings rather than fighting them. These focus on psychological flexibility rather than symptom suppression.
Hypnosis & EMDR: Eye Movement Desensitization and Reprocessing (EMDR) and clinical hypnosis are evidence-based tools for processing trauma and modifying subconscious behaviors. Both rely on altered states of focus to facilitate healing.
Flow-State Induction: The study and practice of entering a state of “optimal experience” where a person is fully immersed in an activity. Mainstream psychology uses this to enhance performance and well-being in work and creative fields.
Spirituality-Sensitive Assessment: The practice of clinicians acknowledging and respecting a patient’s spiritual or religious background during diagnosis. It treats a patient’s belief system as a potential resource for coping and recovery.
Emerging
These practices are currently gaining traction in academic research and clinical trials, often showing high potential for therapeutic breakthrough.
Psychedelic-Assisted Therapy: The use of substances like psilocybin or MDMA in a controlled, clinical setting to treat conditions like treatment-resistant depression and PTSD. This field is currently undergoing a massive “renaissance” in mainstream psychiatry.
Compassion Meditation: Also known as “Loving-Kindness” meditation, this practice focuses on developing an altruistic state of mind. Research suggests it can significantly alter brain chemistry related to empathy and social connection.
Nature-Based Practices: Often called “Ecotherapy,” these involve structured activities in natural environments to improve mental health. They are increasingly recognized for their ability to lower cortisol levels and combat “nature deficit disorder.”
Contemplative Movement: Practices like Yoga, Tai Chi, and Qigong that combine physical postures with meditative focus. They are emerging as powerful adjuncts to traditional talk therapy for holistic wellness.
Dreamwork & Active Imagination: Techniques originally popularized by Carl Jung that involve engaging with the symbols and narratives of the subconscious. They are being revisited as tools for self-discovery and resolving deep-seated psychological conflicts.
Sound & Music Healing: The therapeutic use of sound frequencies, music, and vibration to regulate the nervous system, facilitate emotional release, and promote psychological coherence. Practices range from guided music therapy to immersive sound baths, often supporting trauma resolution and affect regulation.
Energy Psychology (EFT, Tapping, Meridian Work): A group of approaches combining cognitive focus with somatic stimulation of the body’s energy systems. Emotional Freedom Techniques (EFT) involves tapping on specific acupressure (meridian) points while focusing on distressing thoughts or emotions, with emerging evidence suggesting reductions in anxiety, stress, and trauma-related symptoms.
Integration Coaching: A meaning-centered, forward-facing process that helps individuals integrate insights from therapy, spiritual experiences, or life transitions into daily living. Emphasizes meaning-making, values clarification, and life alignment, bridging insight with sustained behavioral and existential change.
Still Marginal
These areas remain on the fringes of mainstream science, often because they are difficult to measure through standard empirical methods.
Holotropic Breathwork: A practice using rapid, controlled breathing to induce altered states of consciousness without drugs. It is intended to allow for deep emotional release and spiritual insight, though it lacks broad clinical validation.
Archetypal / Subtle Energy Work: Practices based on the idea of an underlying “energy body” or collective psychological patterns (archetypes). While meaningful to many, these lack a measurable physiological basis in standard Western medicine.
Near-Death Experience (NDE) Integration: Therapeutic support for individuals who have had profound experiences while clinically dead or near death. Mainstream psychology often views these as neurological hallucinations, while transpersonal psychology treats them as significant spiritual events.
Shamanic & Ritual Methods: The adaptation of ancient indigenous healing traditions, such as soul retrieval or ceremonial drumming, for modern psychological use. These are marginalized due to their reliance on non-materialist frameworks of healing.
Consciousness Research: When focused on altered states—consciousness research is the systematic study of non-ordinary states of consciousness—including meditation, hypnosis, flow states, and psychedelic experiences—to better understand perception, identity, and cognition. It includes scientific exploration of phenomena such as telepathy, precognition, and non-local awareness using protocols designed to meet the standards of the scientific method sidestepping spiritual frameworks as explanations. Studies often employ controlled experiments (e.g., Ganzfeld procedures, random event generators) to test for statistically significant deviations from chance, while remaining subject to ongoing debate regarding replicability and interpretation.
A Synthesis of Scientific Insight and Timeless Wisdom Is Ideal
The most complete path to human development—ranging from healing to profound transformation—emerges when scientific understanding and enduring wisdom traditions are integrated; yet mainstream psychology often remains hesitant to accept, or explicitly rejects, the worldview embraced by transpersonal psychology.
Rejected Worldview by Mainstream Psychology
These concepts represent the “hard line” where mainstream psychology typically stops, as they conflict with the materialist, scientific paradigm.
Non-Material Consciousness: The belief that consciousness is not just a byproduct of the brain’s physical activity. Mainstream science generally maintains that the brain creates the mind, rather than acting as a receiver for it.
Reincarnation & Past Lives: The idea that the soul or consciousness survives death to be reborn in a new body. This is rejected by mainstream psychology as it cannot be tested or verified through the scientific method.
Survival Beyond Death: The belief that human identity or awareness persists after the biological death of the brain. While a common religious belief, it is outside the scope of empirical psychological study.
The Universe as Sacred: A panentheistic view holds that the cosmos possesses an inherent consciousness or underlying intelligence and exists within God or the Source, while also being exceeded by it. By contrast, pantheism equates the universe itself with that ultimate reality—what some would call God or the Source.
Astrology, Tarot, & Numerology: Using symbolic systems to interpret synchronistic patterns, cycles, or personality. Mainstream psychology classifies these as “pseudoscience,” viewing any perceived accuracy as the result of the Barnum effect or cognitive bias.
Veridical Deathbed Visions: Reports of dying individuals seeing deceased relatives or “beings of light” that provide accurate, unknown information. These are typically dismissed by the mainstream as end-of-life hallucinations or “brain sparks.”
The Numinous (Spiritual experiences): The numinous is the felt encounter with a “wholly other”—that which lies beyond ordinary categories and is experienced as awe, mystery, or sacred significance—and may catalyze a deep awakening, a lasting reorganization of the psyche that reshapes identity, perception, and meaning-making at a structural level rather than producing a temporary state. While psychology may study these experiences and their effects, American mainstream psychology generally stops short of affirming a literal divine or transcendent presence.
Psi Phenomena (ESP, Telepathy, Psychokinesis): The study of “extra-sensory perception” or the ability of the mind to influence matter. Despite decades of study (parapsychology), these are largely rejected by the scientific community due to a lack of replicable evidence.
A Vision of a Complete American Psychology
We can work towards a vision of a future psychology. This infomap captures a vision of a more complete American psychology—one capable of meeting the full depth of the human condition. Beyond treating symptoms or enhancing performance, it reflects a framework designed to help individuals discover meaning, align with purpose, and integrate the many dimensions of their lives, including the AI-augmented and transpersonal. It envisions a future where the psychological path is inseparable from our spiritual, ecological, and relational lives—offering a holistic guide to wholeness in an increasingly complex world.
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Foundations & Further Reading
The works below are organized to reflect the four domains presented in the accompanying framework—ranging from widely accepted practices to emerging approaches, marginal explorations, and worldviews largely excluded from mainstream psychology.
Fully Mainstream Established practices widely accepted within contemporary psychology
Jon Kabat-Zinn — Full Catastrophe Living
Steven C. Hayes — Acceptance and Commitment Therapy
Bessel A. van der Kolk — The Body Keeps the Score
Peter A. Levine — Waking the Tiger: Healing Trauma
Judith Lewis Herman — Trauma and Recovery
Gabor Maté — The Myth of Normal
Pat Ogden — Trauma and the BodyStephen
W. Porges — The Polyvagal Theory
Daniel J. Siegel — The Developing Mind
Sue Johnson — Hold Me Tight
Mihaly Csikszentmihalyi — Flow: The Psychology of Optimal Experience
Emerging Promising approaches supported by growing research and clinical interest
Robin L. Carhart-Harris — The Entropic Brain
Roland R. Griffiths — research on psilocybin and consciousness
Gregory N. Bratman — research on nature and mental health
David Feinstein — Energy Psychology
Leslie Bunt & Brynjulf Stige — Music Therapy: An Art Beyond Words
Still Marginal Explored at the edges of psychology and consciousness research
Stanislav Grof & Christina Grof — Holotropic Breathwork
Michael Harner — The Way of the Shaman
Roger Walsh — The Spirit of Shamanism
Etzel Cardeña — research on anomalous experience
Dean Radin — Entangled Minds
Rejected Worldview Concepts largely excluded from mainstream psychology due to prevailing scientific assumptions
Raymond A. Moody — Life After Life
Bruce Greyson — After
Pim van Lommel — Consciousness Beyond Life
Ian Stevenson — Twenty Cases Suggestive of Reincarnation
Jim B. Tucker — Life Before Life; Return to Life
Richard Tarnas — Cosmos and Psyche
Sallie Nichols — Jung and Tarot: An Archetypal Journey
Robert Wang — The Jungian Tarot and Its Archetypal Imagery
Marie-Louise von Franz — Number and Time Closing
Note: Taken together, these works reflect a spectrum—from established psychological practices to emerging research, marginal explorations, and worldviews largely set aside by mainstream psychology. This broader landscape highlights the ongoing tension between what psychology accepts, what it cautiously explores, and what it has yet to fully engage.
