Zombie Perennialism: An Intelligent Design for Psychology? A Further Response to Taylor's Soft Perennialism

Abstract

In a recent paper Taylor has suggested that perennialist models are or should be resurgent within transpersonal psychology. However, perennialist models such as those of Wilber and Taylor are metaphysical philosophies of spirituality typical of New Age religions; while such systems may be studied by a psychology that considers human spirituality, they are not and should not be proffered as psychology. Claims that Taylor's soft perennialism are partly evidence based are compared with invalid claims that the narrative of Noah's flood or the Christian-based idea of intelligent design are partly evidence based. Critiques of Wilber's integral perennialism and Taylor's soft perennialism are offered, Taylor's defenses of his work are answered, his contributions are noted, and his concerns of inappropriate critique are rebutted. Taylor's model may be inspiring, but it is not scientific, and not psychological.

Science and a whole person psychology: Can participatory empiricism ease the way forward?

“…Midway through the transpersonal field's first decade a second approach was introduced: Wilber's (e.g., 1975) version of perennialist thought, which despite considerable evolution and efforts to reject the label, remains perennialist in structure (Hartelius, 2017a). If depth psychology sought to understand human resources below the conscious mind, perennialism aspired to unify these depth elements into a grand schema that ascribes these and all the world's spiritual traditions to a singular spiritual source.…”

Keeping the Account Open: On Metaphysical Mistrust in Transpersonal Psychology (A Response to Hartelius, 2017)

“…Therefore, in accordance with Hartelius' own definition, it is not a metaphysical claim. One certainly does not just have to accept essentialism based on tradition and authority, as Hartelius (2017) has suggested. That may be true of some facets of conventional or exoteric religion, but not in relation to contemplative traditions that emphasize direct, first-hand experience and verification for oneself.…”

“…Since the landscape of expansive potential human experience is accessible-even if not readily so-and so can be directly experienced, it does potentially conform to James's (1904) concept of radical empiricism. If it is metaphysical in the sense Hartelius (2017) has used the term (in the sense of not being immediately and directly accessible) this is only in relation to ordinary consciousness-the ordinary consciousness that, according to the principles of spiritual traditions, is limited, and should be expanded and intensified.…”

“…In response to Hartelius (2017), I suggest that the evidence for perennialism or essentialism can be tested, and is publicly accessible, through engagement with the spiritual practices that have given rise to cross-cultural mystical experiences with common characteristics. This suggests that essentialism could be included in transpersonal psychology (and psychology in general).…”

“…It is impossible to avoid metaphysics, and it is important for transpersonal psychologists (and all psychologists and scientists in general) to be explicit about their metaphysical assumptions. I am grateful for the extensive response Hartelius (2017) has made to my essay, "The Return of Perennial Perspectives? Why Transpersonal Psychology Should Remain Open to Essentialism" (Taylor, 2017a).…”