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Rigorous intuition: Consciousness, being, and the phenomenological method.
Abstract
Explores the transpersonal aspects of 2 of this century's most influential philosophers: E. Husserl and M. Heidegger. Both utilized the phenomenological method, which involves direct intuitive seeing. While Husserl's preoccupation was with consciousness, Heidegger's focus was on Being. The sustained and dedicated use of the phenomenological method delivered both Husserl and Heidegger into the transpersonal domain. Their writings are examined against the background of classical transpersonal sources from Hinduism, Buddhism, and Taoism. (PsycINFO Database Record (c) 2012 APA, all rights reserved)
... Yogic and Buddhist methods have much in common with phenomenology and have many parallels with the phenomenological method (Hanna, 1993a(Hanna, , 1993b(Hanna, , 1995Puligandla, 1970;Sinari, 1965). All are dedicated to the acquisition of knowledge, including intuitive, transcendental knowledge. ...
... In terms of Asian philosophy, Husserl (1989) was not only aware of Buddhism but also characterized it as a transcendental practice similar to his own phenomenology as a means of seeing. In this context, Buddhist mindfulness meditation practice bears much resemblance to phenomenological seeing (Felder, Aten, Neudeck, Shiomi-Chen, & Robbins, 2014;Hanna, 1993a). Indeed, mindfulness practice is much the same as the practice of the phenomenological reduction, including the necessary step of moving back or detaching from the phenomenon under study (Hanna, 1993a). ...
... In this context, Buddhist mindfulness meditation practice bears much resemblance to phenomenological seeing (Felder, Aten, Neudeck, Shiomi-Chen, & Robbins, 2014;Hanna, 1993a). Indeed, mindfulness practice is much the same as the practice of the phenomenological reduction, including the necessary step of moving back or detaching from the phenomenon under study (Hanna, 1993a). The active ingredient here is consciousness in the form of confronting an issue (see Hanna, 2002). ...
... It turns out, however, that Husserl did engage with the Buddhist literature -the Pali Canon had just been translated into German -and even wrote a short note expressing his feelings about what he was reading. Thanks to Fred Hanna (1995), we have an English translation of that 1925 note entitled 'On the Teachings of Gotama [Gautama] Buddha.' In that note Husserl seems to thoroughly identify with the aims and methods of Buddhist phenomenology: ...
... The careful reader may already have sensed the transpersonal applications of Husserlian methods. Let us discuss several of these so as to highlight the relevance of both the phenomenological epoché and the transcendental epoché to transpersonal studies (Hanna 1993a;1993b;. ...
Although phenomenologist Edmund Husserl's project was not directed at transpersonal experiences, his methods are nevertheless applicable in a profound and effective way. We explore Husserl's project and its methods for their relevance to transpersonal studies. Husserl laid out the proposition that science, including psychology, must be grounded in the study of perception, which after all is the source of all data of interest to the sciences. He held that until the essential structures of experience are laid bare, scientists have no idea of which elements of experience come from the environing world (Umwelt) and which are projected by the cognizing mind upon the world. His methods of reduction and epoché are explored and rudimentary steps toward realizing the 'phenomenological attitude' are defined. Once we are clear about how Husserlian phenomenology is actually accomplished, we turn to its relevance to transpersonal studies, offering examples first by applying them to the Taylor-Hartelius debate in transpersonal psychology, and then to the issue of absorption states in transpersonal anthropology and the study of the roots of religion cross-culturally.
... To this end, the FOM facilitates client liberation from the negative psychological effects of oppression by bringing cognitive practices into alignment with existential theories on freedom and being. Functioning across three existentially framed stages and 12 cognitively framed steps, the FOM draws upon cognitive, existential-phenomenological, and mindfulness methods compatible with existential premises (Hanna, 1993(Hanna, , 1995. As an oppression-informed therapy and multicultural approach, the FOM maintains that while clients must determine the meaning of liberation and authenticity for themselves, counselors provide support and guidance through the change process. ...
The freedom‐from oppression model is an integrative conceptual and practical framework for addressing the deleterious impact of oppression on clients. Applying multiculturally grounded counseling strategies as well as various techniques across three existential‐humanistic stages and 12 cognitive intervention steps, the proposed model supports counselor and client discovery of psychological freedom‐from oppression.
... Fred Hanna [15] has written much about the intuitive bases of knowledge sought by Husserl and Heidegger [16,17]. Husserl critiqued the indirect and conditioned nature of scientific knowledge [16] and his phenomenological reduction and Heidegger's being-towards-death are both attempts to purify the cognitive criteria and arrive at direct knowledge. ...
... The terminology I will use will be from both Theravada Buddhism and Husserlian phenomenology. Although the goals of Buddhist and Husserlian phenomenology are different, I am mixing their terminology here because: (1) both held sway in my own development, and I have used both frameworks in making sense of my experiences, (2) both Theravada Buddhist methods and Husserlian methods constitute transcendental phenomenologies ( Hanna, 1993aHanna, , 1995Larrabee, 1981), 3 (3) both methods are productive of good science ( Chavan, 2007), and (4) in some cases the Husserlian interpretations and terminology are less loaded with ideological baggage than are Buddhist accounts. ...
Based on the author’s nearly 50 years of meditation, it is observed that as a given alternative state is accessed and used over the span of years, experiences and capacities within that state are not merely static but may themselves shift as a practitioner develops neuropsychologically. An ethnographer using a substance within the context of a cultural practice may gain helpful direct insights into that cultural practice, but the researcher may fail to realize that the state attained by a novice may be substantively different from that gained by an elder or shaman with years of experience in the practice. The author’s meditation led to insight that visual and other phenomenal experiences are constructed out of sensory particles, or sensory dots. This practice later led to a state in which pure awareness was aware only of itself, and to an experiential realization of the Buddhist teaching of no-self.
... Heidegger was an assistant to and student of Edmund Husserl's for many years (Hanna, 1993). "While Husserl considered consciousness to be primordial, Heidegger assigned primordial status to Being" (Hanna, 1993, p. 187). ...
... Of course significant parts of Heidegger's thinking seem to include decidedly mystical elements, as does that of Husserl, the founder of phenomenology (Caputo, 1978;Zimmerman, 1986). Fred Hanna (1993aHanna ( , 1993b has suggested that this is a natural consequence of profound phenomenological inquiry and that when this method is practiced rigorously and deeply it will naturally merge into a kind of contemplation and begin to yield mystical insights. Careful exploration of the relationship between phenomenology and contemplation/meditation could be very valuable and might open a methodological bridge between existential and transpersonal domains. ...
The philosophical foundations of existential and transpersonal psychologies are compared and contrasted. This examination focuses in particular on these approaches to the theme of human suffering. Suffering is here seen as being pervasive, and the sources of this pervasiveness are explicated. Then inauthentic and authentic responses to suffering are noted and analyzed, from both existential and transpersonal perspectives.
INTRODUCCIÓN
La obra de Susan Hiller, relativamente desconocida en España, se presta de manera particularmente relevante a un análisis desde la óptica de la psicología de la consciencia porque apunta directamente al cuestionamiento de nuestra percepción de la realidad. A la calidad internacionalmente reconocida de su práctica artística se suma su capacidad para articular su pensamiento.
A pesar de ello, no existe hasta ahora un ningún estudio monográfico de la obra de Susan Hiller desde el abordaje de la consciencia.
OBJETIVOS
Esta investigación tiene como objeto elucidar la relación entre el arte y la consciencia en el caso específico de la producción de la artista Susan Hiller, a la luz de un enfoque psicológico de los aspectos y procesos de la consciencia.
Para ello, en primer lugar, pretende conocer los aspectos fundamentales de la psicología de la consciencia, examinando las fuentes relevantes, que son, sobre todo, internacionales.
En segundo lugar, apunta a esclarecer un conjunto de producciones artísticas relevantes de Susan Hiller según diversas facetas de la consciencia que resultan pertinentes en cada obra concreta.
RESULTADOS
La primera parte de este trabajo ofrece un panorama del conocimiento existente, relevante para la presente investigación, en el ámbito de la consciencia, los estados de consciencia, las experiencias anómalas y el inconsciente a la luz de la psicología profunda.
La segunda parte ofrece una presentación genérica de la artista Susan Hiller y muestra la pertinencia de su obra para esta investigación.
La tercera parte constituye el análisis de obras destacadas de la producción de Hiller desde aspectos concretos de la psicología de la consciencia. Específicamente, se examinan Sisters of Menon con respecto al automatismo, From the Freud Museum con relación a los conceptos psicoanalíticos de la asociación libre, el chiste, las parapraxis y lo siniestro, Belshazzar’s Feast con relación a la proyección, la sombra y la pareidolia y Witness con respecto al inconsciente colectivo.
CONCLUSIONES
El interés racional de Hiller por lo irracional encuentra su paralelismo en cómo se ha desarrollado esta investigación, que analiza de manera intelectual un mensaje y una experiencia de orden ilógico y misterioso.
El análisis de la obra de Susan Hiller a la luz de la psicología de la consciencia ha mostrado la pertinencia y la relevancia de ampliar la comprensión de su producción artística por medio de un enfoque muy emparentado con su intencionalidad y su método de trabajo.
La investigación ha mostrado el interés de Hiller por invitar al espectador –y con frecuencia copartícipe– de la obra a mirar de otra manera y confrontarlo con la extrañeza en lo cotidiano, para hacerlo cuestionarse la percepción de las cosas, abriendo interrogantes en la aparente seguridad en la realidad dada y mostrando que la experiencia es una creación de la consciencia.
In this chapter, we provide a methodological and theoretical justification for travel and movement in clinical psychology. We draw on various world traditions—Buddhism (especially Zen) and phenomenology (especially Husserl)—in order to both analyze and offer ways to overcome the problems of insularity. In so doing, we reposition the world and its betterment as integral to clinical psychology. We then examine the possibility of traveling into the world, without presupposition, in order to see how suffering appears in all its forms—psychological, social, cultural, and beyond. Social justice and social movements naturally become an integral component of this work.
The increasing popularity in the use of mindfulness in therapy and within the wider community raises concerns with mindfulness being employed as just a technique and understood intellectually, rather than experienced as a way of being. The article explores the ontological and ontic dimensions of the Buddha's teachings in relation to the 4 Noble Truths and the concepts of impermanence, dependent origination (interdependence), nonattachment, acceptance and letting be, and letting go. Expanding the understanding of mindfulness through an appreciation of these teachings and integrated holistically with the individual's own experiences, mindfulness becomes a life skill, rather than just a useful therapeutic adjunct. Clinical vignettes demonstrate how clients have engaged with these ideas and practices and learned to cultivate a more meditative attitude toward living.
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