AHP Perspective Feb Mar 2012.indd - California Institute of Integral ...

F E B R U A R Y / M A R C H 2 0 12 

Association for 

Humanistic Psychology 

Perspective 

ahpweb.org 

Ram Dass and Family Love 

Personalizing Alternative Medicine 

Autism and Actualization 

Poetic Tribute to Thomas T. Szasz 

ATP NEWSLETTER 

Reviews 

WHY 

REGRESSION 

THERAPY? 

PRIMORDIAL 

PSYCHE 

FEBRUARY / MARCH 2012 

ahp PERSPECTIVE 

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FEBRUARY / MARCH 2012

Perspective magazine 

February / March 2012 

C O N T E N T S 

COVER ART: 

Licensed by Erickson Editorial 

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NEWS & COLUMNS 

CALENDAR OF EVENTS 

AHP NEWS 

AHP 50th Anniversary Vision Statement 

Notice of AHP Board Openings 

ARTICLES 

• Ram Dass Has a Son! He began to see . . . Stuart 

Sovatsky 

• Your Emotional Type: The Advent of Personalized 

Alternative Medicine . . . Marc S. Micozzi with 

Michael Jawer 

• A Humanistic Perspective of Autism: A Different 

Mode of Experience . . . Spyros P. Damascos 

• POEM: Poetic Tribute to Thomas S. Szasz 

T.S.S. (Truth’s Sweet Sound) . . . Mark Meschino 


Conference Review: ITP/ATP 3rd Annual Conference 

Spirituality: Promises & Pitfalls 

Toward a Transpersonal Revisioning of Madness 

. . . Michael Cornwall and David Lukoff 

Book Excerpt: To Forgive Is Good for You . . . Fred Luskin 

Conference Announcement: EUROTAS 2012: 

Spirituality & Creativity, Sept. 20–23, Latvia 

Conference Announcement: The Spiritual Heritage of 

Africa, May 12–13, Nov. 3–4, South Africa 

New Co-President Steven Schmitz 

In Memoriam: Jeanne Achterberg . . . Eugene Taylor 

Transpersonal Psychology in Israel . . . Arielle Warner 

President’s Corner . . . David Lukoff 

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REVIEWS 

• Why Regression Therapy?: The View of the Inexperienced 

by Ulf Parczyk . . . David C. Lavra 

• Primordial Psyche: A Reliving of the Soul of Ancestors: 

A Jungian and Transpersonal Worldview by Diego 

Pignatelli Spinazzola . . . Excerpts 

• AD RATES 

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3

CALENDAR OF EVENTS 

AHP-Sponsored Events 

VOICE DIALOGUE 

DASSIE HOFFMAN, 

Ph.D., LCAT, ADTR, 

& BRIDGIT DENGAL 

GASPARD, LMSW 

In 2012, the New York Voice Dialogue 

Institute will present its Voice Dialogue 

Training Sessions. The price is $400 per 

weekend, but you may be eligible for a 

pre-payment discount. For those earning 

CECs, there is an additional requirement 

of 2 private facilitations. These workshops 

BRIDGET DENGAL GASPARD & DASSIE HOFFMAN 

earn 39 CECs from the Association for Humanistic Psychology, 48 CECs from the National 

Association of Social Workers, and 42 CECs from the International Federation of Coaches. 

LEVEL ONE–3 weekends • 39 CECs 

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LEVEL TWO–3 weekends • 39 CECs 

April 21–22, 2012, May 5–6, 2012, June 9–10, 2012 • New York City 

New York Voice Dialogue Institute, New York City, 161 West 54th Street, 

Suite 804, New York, New York 10019 

Contact: http://www.newyorkvoicedialogueinstitute.org; 

nyvoicedialogue@yahoo.com; Dassie: (212) 956-0432; Bridgit (718) 522-4009 

VOICE DIALOGUE: 

MIRIAM DYAK and 

CASSANDRA COSME DE PREE 

LEARNING THE LANGUAGE OF 

ENERGY: A VOICE DIALOGUE 

FACILITATOR’S TRAINING 

SPONSORED BY AHP • CECs • AHP member 

discount of 15% 

Spring 2012 dates to come • Redmond, 

Washington 

ADVANCED VOICE DIALOGUE 

FACILITATOR TRAINING 

SPONSORED BY AHP • CECs • AHP discount 

Spring 2012 dates to come • Redmond, Washington 

The Voice Dialogue Institute, Sammamish, 

Washington; miriam@thevoicedialogueinstitute. 

org; http://www.thevoicedialogueinstitute.org/ 

MIRIAM DYAK 

CASSANDRA COSME DE PREE 

AHP SUMMER CONFERENCE 

TRAUMA WORK IN PSYCHOTHERAPY 

STAN CHARNOFSKY, GINGER CLARK, KOOROSH RASSEKH 

stan.charnofsky@csun.edu 

June 2, 2012 • 9 – 5, Saturday • 6 CECs • Los Angeles 

Wong Conference Center, Harris Hall 

http://ahpsummer12membership.eventbrite.com/ 

AHP ONLINE CLASSES 

WITH BOB MCGAREY et al. 

Bob is the Director of the Human Potential Center in 

Austin, Texas, and the Acting Secretary of AHP. He and 

other AHP Board Members will be teaching online classes. 

Spring 2012 dates to come • CECs 

http://ahpweb.org 

GESTALT AS A WAY OF LIFE AND AS A 

THERAPY ONE-DAY WORKSHOP 

GESTALT CONSULTATION 

STUDY GROUP THREE-DAY 

WORKSHOP 

CYNDY SHELDON, MSW 

CYNDY SHELDON, MSW, who trained with Fritz 

Perls and James Simkin, co-founded the original Gestalt 

Institute of San Francisco in 1967 and taught there for 

25 years as well as in Europe for many years. Inspired to 

follow her bliss in search of a more spiritual orientation, 

she worked among the Navajos for 15 years. Now, in 

her 75th year, she is eager to share the integration of all 

of these experiences with those who are curious and interested. Currently she lives in 

Bellingham, Washington. 

ONE-DAY WORKSHOP: This day-long program provides a beginning understanding 

of the practices Gestaltists teach their clients, many of which hae similarities to 

Buddhism and Eckhart Tolle’s teachings. Also covered will be some of the theory and 

methods used. Mini-lectures and experiential exercises plus time for some personal work. 

SPONSORED BY AHP • 6 CECs • $125 • AHP/student discounts • 10 – 5 

TBA • Seattle, Washington 

Contact: Cyndy Sheldon, 360 656 6207, www.cyndysheldon.com 

cyndy.sheldon@comcast.net 

THREE-DAY WORKSHOP: This small study group will provide more detailed information 

about the history of Gestalt, the theory, medthods, and practices, as well as 

on-the-spot feedback to participants practicing doing Gestalt therapy with one another. 

SPONSORED BY AHP • 18 CECs • $300/section • AHP/student discounts 

May 20, July 8, August 19, 2011 • Bellevue, Washington 

Contact: Cyndy Sheldon, 360 656 6207, www.cyndysheldon.com 

cyndy.sheldon@comcast.net 

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AHP NEWS 

AHP VISION STATEMENT—50th ANNIVERSARY 

In its 50th year, the Association for Humanistic Psychology has reflected upon its mission, over the past half century, to facilitate the 

understanding of the Humanistic principles within the global community. Our success in this objective is reflected in the recognition 

of these principles in just about every realm of science and practice relating to human service and growth around the world. We 

see it in such arenas as medicine and parenting, where concepts like wellness, attachment, empathic communication, self-direction, 

and maximizing potential are assumed to be essential in promoting good health and adjustment over the lifespan. The principles of human 

rights, freedom of choice, wisdom of the self, fostering relationships and community, and spiritual growth are now deeply held ideals in 

many of the social sciences and services. It is even reflected in public policy, with social programs and school mission statements aimed at 

nurturing and educating the whole child. There is great satisfaction in seeing these concepts, which were previously criticized as indulgent 

and harmful by fields that were rigidly behaviorally, cognitively, or physiologically based, now being affirmed as elements of best practices 

in providing treatment and encouraging growth. 

In its first iteration, AHP and Humanistic Psychology in general focused almost exclusively on the growth of the individual. While 

we believe that principle continues to be necessary, in the words of one of our founders it is no longer sufficient. We also recognize the 

importance of change and growth in relationships, families, communities, societies, and in a global context. 

As a result of this progress, AHP is re-envisioning its purpose and responsibility to its members and supporters. It is now time to 

reach further into the awareness of individuals and communities, and to reach higher into the sphere of translating new knowledge, policy, 

and practice into humanistic terms. The impact of humanistic psychology will be strengthened through the use of social media and other 

technologies that will allow AHP to increase its visibility and accessibility to the public; helping them to integrate humanistic ideas into 

their lives on multiple levels. This approach will also provide a platform for the creation of online learning communities designed to enrich 

the humanistic work of groups and communities, professional networks, and government organizations. Our primary focus will be in 

bringing together new knowledge and practices from a variety of emerging fields (science, policy, education, politics, the arts, therapeutic/ 

healing practices, community and cultural growth, and personal and spiritual growth), and translating those new ideas through the lens of 

Humanistic Psychology. These interpretations will help all of us to understand and influence our ever evolving world, from a Humanistic 

stance. The Humanistic approach encourages a proactive stance of activism, advocacy, and social justice that promotes awareness, wisdom, 

purpose, respect, interdependence, and peace. 

NOTICE OF AHP BOARD OPENINGS 

The AHP Board of Directors is currently seeking candidates interested in actively serving on the board. Since we are a 

working board, your involvement can be a rewarding opportunity to serve the organization of AHP and the mission and 

projects it provides in the world. Board meetings tend to be dynamic and interactive, as we often discuss diverse opinions 

about a variety of pressing organizational matters. Other than being an AHP member, there are no specific demographic 

requirements for serving on the board. We seek diversity of age, race, gender, education, profession, and geographic 

location. There may be times when the board has a particular need for someone with a specialized area of knowledge 

or expertise (i.e. accounting, marketing, conference planning, web design, etc.). At those times, the board will likely 

emphasize this skill when selecting its next new board member. 

Before you submit your letter of application, you should be familiar with the responsibilities and expectations of being a 

board member. The basic term for an “at large” board position is three years. If a board member becomes an officer, his/ 

her term could be extended. Primary responsibilities of “members at large” involve attending two board meetings per 

year (two to three days each), maintain regular internet contact with the board, and participate in whatever projects or 

committees you might choose. It is the responsibility of each board member to pay for his/her travel, room and board at 

the meetings, and maintain Internet service. The average expense to be expected per year ranges from $1500 to $3000 

depending on airfare to the meetings and any personal or career variables unique to your circumstances (lost working days 

of income). (If AHP relates to your profession, expenses may be tax-deductible.) 

If you are interested in being considered, please submit a letter of application to the AHP Board of Directors. Thank 

you for your time and interest in pursuing this process. Send applications to the Presidents: cuferguson@aol.com & chip@ 

wakinguptogether.com 



5

RAM DASS HAS A SON! 

“He began to see. . . .” 

— Stuart Sovatsky 

“When the [positive paternity] DNA results came back, Ram Dass 

was dismayed. He’d made a point of avoiding family ties . . . believing 

they might hold him back from attaining spiritual freedom. [He taught 

that family life was a kind of “melodrama,” a testing ground for one’s 

“spiritual growth” of Love Everyone, Serve Everyone] . . . [After meeting 

his adult son and young grandson in 2010] Ram Dass developed a 

deeper understanding of the love parents feel for their children and began 

to see [for the first time in his adult life?] that personal and soul love are 

not mutually exclusive but can coexist in nourishing ways.” http://www. 

huffingtonpost.com/sara-davidson/ram-dass-has-a-son_b_777452.html 

I 

wince to reconsider the life 

of a beautiful man who 

has inspired millions with 

his life as a bhakti yogi, his 

candor regarding his stroke and 

his bisexuality, his legendary books 

and humanitarian projects, and 

whose “Prison Ashram Project” 

supported my concurrent incarcerated-youth 

yoga projects of the 

mid-1970s. 

Yet, I wonder, perhaps if Poppa 

Ram Dass (from his spiritually 

awake state) and Mom had actually 

raised this son on a daily, 

real-life basis, he would have—for 

two generations, by this time— 

been teaching how “soul love” and 

personal and parental love are “not 

mutually exclusive” of one another, 

instead of the converse. 

Over these past forty years, Ram 

Dass’s numerous books (including 

Be Here Now that sold over two 

million copies, reverberating this 

mystically narrow temporal trope 

in Tolle’s three-million seller The 

Power of Now) and talks would 

surely have gone into ever-greater 

detail on exactly how “personal 

and soul love . . . can coexist in 

nourishing ways.” 

Having children often profoundly 

expands one’s concerned 

attention to “the future” in ways 

childless people do not (need 

to) feel. Such would surely 

have greatly affected the field of 

Transpersonal Marriage and Family 

Therapy (see Stuart Sovatsky’s 

“Clinical forms of love inspired 

by Meher Baba’s mast work and 

the awe of infinite consciousness,” 

Journal of Transpersonal Psychology, 

2004, 36(2):138-42.) 

Thus, we would now be forty 

years into the spirituality that has 

guided the overwhelming majority 

in India (and all other world spiritual 

traditions throughout history) 

for 5,000 years known as Grihastha 

Marga, “multi-generational 

family love creation spirituality.” 

Instead, he, (along with childless 

Ken Wilber and others whose 

work focused on “[mainly solo] 

spiritual heroes”) unwittingly 

garbled into Western lives the specialized 

family-less, “no ties” life 

of the tiny minority—“the sadhu 

trip”—as his one-time sadhu-yoga 

mentor, Baba Hari Dass, warned 

all Western seekers not to mix up 

(B. H. Dass, Silence Speaks, Santa 

Cruz: Sri Rama Publishing, 1997). 

When trying to correct for 

the effects of piecemeal crosscultural 

transmissions or other 

historico–biographical vagaries of 

foundational thinkers, I find such 

extremely hypothetical “what ifs” 

to also be extremely helpful. 

For example, what if Freud had 

taken LSD (instead of Charcot’s 

introduction to hypnosis) as successfully 

as Stan Grof has? Would 

psychoanalysis have included 

“transpersonal altered states” for 

the past 100 years (as happened in 

the more mystical Jungian analytic 

psychology)? In his final book, 

6 



RAM DASS AND FAMILY LOVE 

Beyond the Pleasure Principle, a 

psychedelicized (rather than “cocained”) 

Freud might have conjectured 

that the “oceanic feeling”was 

a profound matter worthy of 

much investigation, rather than 

dismissing such mystical experiences 

as mere regressions to the 

womb. 

In other words, Freud, Jung, 

and Assagioli would have all 

been transpersonalists! And, 

what a powerful and “integrated” 

transpersonal psychology might 

now exist, four generations later! 

Various academic fields deal 

with the effects of incremental 

discoveries and bumpy, gradual, 

cross-cultural exchanges, misunderstandings, 

and revisions. Why 

should Transpersonal, East–West 

Psychology be exempt? Paradigms 

come and go. “Truths” are often 

wisely held as being provisionally 

or currently true and always emerge 

from human beings living in a certain 

time, location, and culture. 

And, since the Transpersonal vocabulary 

includes supreme terms 

like “enlightenment” and “spiritual 

purpose of all evolutionary time 

and space,” we might need to be 

especially circumspect, somewhat 

like the FDA must be before approving 

some new “life-saving” 

medication. 

Indeed, ideas might need to be 

“recalled” from the academy (as 

during major paradigm shifts) as 

well as from the marketplace of 

their usage by anyone hanging out 

their shingle, for example as an 

“East–West Psychotherapist.” 

In this Poppa Ram Dass–revised 

history, “spiritual emergence” 

might include exactly such spiritually 

challenging moments as those 

following a positive (or negative) 

pregnancy test or the DNA test 

that profoundly revised Ram Dass’s 

understanding of “soul love.” 

Indeed, the emotional upheaval 

of possible divorces involving 

young children might also be 

viewed as “spiritual emergencies,” 

not just the LSD-like mystical 

ones of TP’s concern thus far. 

Such has been the concern of all 

spiritual traditions, for millennia, 

as reflected in the 1.1% and 3.8% 

divorce rates in India and Tibet, 

respectively (US rate is 50%). 

What if TP had been developing 

profound therapies of family 

and romantic love these past forty 

years, with at least as much concern 

as for altered states of consciousness? 

As with any industry, such a 

“recall” could prove costly, in this 

case to our consortium of graduate 

schools and for any subsequent 

need to redo courses, quadrant 

charts, and techniques and goals 

of transpersonal therapies. For 

example, “Meditation” itself might 

change. 

The soul, pneuma, is so closely 

related to breathing that many 

sadhu-monastics meditate on their 

breath for decades en route to 

realizing soul or possible “beyond 

soul” (anatta) experiences. 

Grihastha meditations, on the 

other hand, are akin to the naturally 

spellbound observations of 

ecstatically in-love, new parents/ 

grandparents beholding their 

newborn or older children and 

grandchildren. Something like 

this is exactly what happened and 

surprised Ram Dass and revealed 

the meshing of soul and personal 

love to him, moving him from 

lab-proven paternity dismay to 

grandfatherly delight. 

Worth all that effort to redo 

syllabi, course texts, and clinical 

trainings? More than “worth it,” 

this upgrade might be the most 

significant moral imperative TP 

schools will ever face. 

Ram Dass 

Could grihastha-trained TP 

MFTs significantly decrease our 

alarming 50% divorce rate (and 

70% for second marriages) and 

the broken-home, bonding/separation/abandonment 

anxieties of 

two generations of children that 

have been a main psychopathology 

in all modern psychotherapy 

theories and practice? 

Based on my own thirty-five 

years of clinical testing of tantric 

and grihastha marriage and family 

therapy methods, I (and two 

generations of client families) am 

sure of it. 

Indeed, personal and soul love 

can nourish each other in ways 

that can remain hidden, even from 

highly evolved persons. If training 

programs take Ram Dass at his 

word, this powerful integration of 

personal and soul level could uplift 

the course of future family lineage 

and embodied world history itself 

into greater, loving wholeness. 

STUART SOVATSKY, Ph.D., MFT, 

(Princeton, CIIS) has created projects 

with the Offi ce of the Dalai Lama, the 

President of Slovenia, and the Moscow 

Psychoanalytic Institute in the Sovatsky 

Method; with publications on grihastha/ 

tantra (India, Italy, Malaysia, Russia, 

The New York Times), The History 

of Hinduism in America (Columbia 

U. Press) and suicidal linguistics, 

was founding consultant of a $34M 

award-winning green project, pioneered 

incarcerated youth/“fl op house” yoga 

(1974–1979), and is a kirtan master 

with Axis Mundi. Stuartcs1@comcast.net 



7

YOUR EMOTIONAL TYPE: 

The Advent of Personalized Alternative Medicine 

— Marc S. Micozzi with Michael Jawer 

It is well-recognized that 

many medical treatments— 

whether conventional or 

alternative—don’t work 

equally well for everyone. One 

person may respond better to a 

given drug than someone else taking 

the identical medication; one person 

may return to good health after a 

medical procedure whereas someone 

else who had the same symptoms 

and followed the same postprocedural 

advice does not. 

The same is true in the field of 

complementary and alternative 

medicine (CAM for short). Here’s 

a case in point. In 1995, I appeared 

on Good Morning America to be 

interviewed about my textbook 

Fundamentals of Complementary and 

Alternative Medicine. (Now in its 

fourth edition, Fundamentals was, at 

that time, the first US textbook on 

the subject.) Co-host Joan Lunden 

told me during the segment that she 

was bothered by shoulder pain from 

an injury suffered horseback riding. 

She had tried acupuncture, but it 

hadn’t worked—though she wanted 

it to work, believed that it would 

work, and had many friends for 

whom it did work. If acupuncture 

were merely a placebo, Ms. Lunden 

should have derived some benefit. 

The fact that she did not illustrates 

the individualized nature of our 

physical and emotional wellbeing—and 

that even alternative 

therapies documented to be effective 

work better for some people and not 

as well for others. 

Why should this be? The ready 

answer is that, since people differ by 

age and sex, have different lifestyles, 

significantly different habits and 

occupations (a high-stress job, for 

example), their health outcomes 

will of course be different. But even 

when those variables are controlled 

(that is, when experiments compare 

people who are very similar in these 

respects), we still find unexpected 

differences in outcome. An example 

is the placebo effect. Scientists find 

that some people respond incredibly 

well to a sugar pill or another 

“sham” treatment; their symptoms 

will abate or disappear entirely. 

Other people, matched so there are 

no obvious differences, derive little 

or no benefit. No one knows quite 

why. While both nature (genetics) 

and nurture (environment) are 

presumed to play a role, the gap in 

understanding represents a major 

challenge in placebo research. 

A SHIFT IN LANDSCAPE 

Fortunately, attitudes are changing. 

The fact that individuals differ 

in so many ways—their degree 

of introversion or extroversion, 

their general outlook on life, their 

ease in expressing emotion, their 

degree of bodily awareness, their 

susceptibility to stress and infection, 

their openness to experience, their 

resilience to life challenges—now 

represents the hottest topic in 

psychology and behavioral science. 

A book celebrating the virtues 

of introspection was recently 

featured in a Time magazine cover 

story (Bryan Walsh, The Power 

of Introverts, Time, February 6, 

2012, 40–45). Another new book, 

by a leading neuroscientist, looks 

at the brain as the focal point of 

individual differences (Richard J. 

Davidson with Sharon Begley, The 

Emotional Life of Your Brain, New 

York: Hudson Street Press, 2012) 

And yet another recent release, by a 

pair of Harvard University authors, 

presents criteria by which different 

people can evaluate the kind and 

extent of medical care they might 

need (Jerome Groopman and 

Pamela Hartzband, Your Medical 

Mind, New York: Penguin, 2011). 

The time has clearly come for 

society to move beyond “one size fits 

all” medicine. This is how we might 

characterize a medical system that 

puts each of us into a box based on 

the disease or disorder we have and 

the diagnosis or treatment that is 

expected to always work for us. That 

nearly half of all Americans have 

sought out various CAM therapies 

speaks to people’s rising frustration 

with “one size fits all” medicine 

and their desire for their healthcare 

choices to better align with their 

individual needs, outlooks—and, 

yes, personalities. 

FEELINGS AND PERSONALITY 

“Personality” is the word that 

best sums up what we mean 

when we talk about individual 

differences. The accumulation of 

those differences, after all, is what 

distinguishes one person most 

meaningfully from another within a 

given society or culture. 

A useful definition of personality 

is the following, courtesy of The 

American Heritage Dictionary of the 

8 



PERSONALIZED MEDICINE 

English Language: “a person as the 

embodiment of distinctive traits of 

mind and behavior.” This definition 

captures an extremely important 

(though woefully overlooked) aspect 

of ourselves: that we are embodied. 

The fact that each of us is embodied 

means that we have a “me” that is 

distinct from the world around us. 

The physical boundary between 

“me” and “not me” literally defines 

the individual as a living being, and 

provides the foundation for our 

unique personalities. 

What else is essential to 

personality? You might offer “my 

thoughts, my memories, my 

consciousness”—and you’d be 

right. But as science has delved into 

what it means to be human, it has 

made a curious discovery: that what 

underlies our consciousness is our 

sentience, our capacity to feel. As 

the novelist Milan Kundera once 

said, “‘I think, therefore I am’ is 

the statement of an intellectual 

who underrates toothaches.” And 

it’s true. We now know that the 

brain is but one player (albeit 

a highly important one) in a 

bodily troupe where biochemical 

messages circulate everywhere, 

instantaneously. The brain is on 

the receiving end of messages from 

elsewhere in the body as often as 

it’s the sender. So, what our senses 

perceive and what we ultimately 

feel is very much an embodied 

affair. Descartes, it turns out, was 

mistaken. His famous dictum is 

more accurately put as follows: “I 

feel, therefore I am.” 

If personality is a matter of 

feeling, so feeling is a matter of 

energy. The very word emotion 

conveys the energy that we can feel 

in our bodies. (The word derives 

from the Latin emovere, meaning “to 

move from” or “to move out of.”) 

While this energy ebbs and flows 

as we go through our day—and 

inevitably varies as we go through 

MARC S. MICOZZI 

“up” or “down” periods in our life— 

we feel something as long as we’re 

alive. We are literally animated, and 

we feel accordingly. 

BOUNDARIES: A KEY 

CONCEPT 

An enormously useful way to 

connect personality differences with 

health is the concept of boundaries. 

Developed by Dr. Ernest Hartmann 

of Tufts University, this framework 

allows us to understand why one 

person may develop one type of 

chronic illness while someone else 

develops another—and why a given 

alternative therapy works better for 

one person than another. 

Boundaries are a means to 

appraise the characteristic way a 

person operates in the world based 

on how that person handles the 

energy of feelings. To what extent 

are stimuli “let in” or “kept out? 

How are an individual’s feelings 

processed internally? The concept 

of boundaries offers a window into 

perhaps the most fundamental way 

that we function as human beings. 

According to Hartmann, each 

of us can be characterized on a 

spectrum of boundaries from thick 

to thin. People who have thick 

boundaries strike us as solid and 

well-organized; they keep everything 

in its place. They may seem rigid, 

MICHAEL JAWER 

even armored; we might remark 

that they are “thick-skinned.” People 

who have thin boundaries, on the 

other hand, strike us as especially 

sensitive, open, empathetic, or 

vulnerable. In their minds, things 

are relatively fluid. We might say 

that they are “touchy” or “thinskinned.” 

The concept is particularly useful 

in illustrating how individuals differ 

in their emotional style. Thick 

boundary people tend to be calm, 

stoic, or persevering; they don’t 

emote easily and will often suppress 

or deny strong feelings. Indeed, 

feelings for them are something like 

a foreign language. The situation is 

much different for thin boundary 

people. Their feelings flow easily and 

may present as a volatile mix. They 

also tend to be highly empathetic, 

responding strongly to physical 

and emotional pain and distress in 

others as well as in themselves. 

Since the 1980s, at least 5,000 

people have taken Hartmann’s 

Boundary Questionnaire (BQ) and 

more than 100 published papers 

have referenced it. The scores on 

the BQ are distributed across the 

spectrum of boundaries in a Bellshaped 

curve. Women tend to score 

significantly thinner than men, and 

older people tend to score somewhat 

thicker than younger people. 



9


THE FLOW OF FEELING 

From our vantage point, the energy 

of feelings works differently in 

different people depending on 

where they are along the boundary 

spectrum. A good way to envision 

this energy flow is to consider the 

proposition that feelings are like 

water. Picture any given feeling as 

a flow of clear, cold water, rippling 

through the body, in continuous 

motion. In people whose boundaries 

are thinner, that flow is quicker 

and more direct. 

An especially thin 

boundary person 

will come across 

as highly sensitive, 

reactive, even 

“flighty” because his 

or her feelings flow 

quickly through 

the organism. In 

contrast, people 

who have thicker 

boundaries exhibit 

a feeling flow 

that is slower and 

less direct. An 

especially thick 

boundary person 

will appear aloof, 

imperturbable, even 

“dull” because his or her feelings 

proceed more slowly. Studies show, 

however, that a thick boundary 

person is ultimately affected just as 

much by what’s happening within— 

it’s just less immediately apparent. 

The resulting differences in health 

are significant. Evidence suggests 

that thick boundary people are more 

prone to hypertension, chronic 

fatigue syndrome, and ulcers; 

whereas thin boundary people 

are more susceptible to migraine, 

irritable bowel syndrome, and 

allergies. The particular form that a 

chronic illness takes has much to do 

with the way the stream of feeling 

meanders within an individual. 

In one person, it may pool in a 

particular locale or ripple over into a 

tributary. In another person, it may 

cascade freely. In a third person, the 

flow may be dammed up. Given 

that energy is involved in any case, 

various symptoms (pain, fatigue, 

immune disorders) may result. 


FOR YOU 

Just as various illnesses will affect 

some people more than others, 

it makes sense that various CAM 

approaches will benefit some 

people more than others. We have 

performed an analysis of seven 

alternative 

therapies 

according 

to boundary 

type—the first 

time such an 

evaluation 

has been 

undertaken. 

The results are 

presented in 

our book Your 

Emotional Type. 

It turns out that 

thin boundary 

types typically 

respond well 

to an imagerybased 

approach, 

such as hypnosis. Thick boundary 

types, on the other hand, respond 

well to a more “hands on” therapy 

such as biofeedback. And, the data 

show, most everyone can benefit 

from acupuncture and from a 

practice such as mindfulness-based 

stress reduction. 

We chose the therapies we did 

(acupuncture, biofeedback, guided 

imagery, hypnosis, meditation, 

stress reduction, and yoga) because 

these have been extensively studied 

and are well-established as safe 

and effective. These “Super Seven” 

have helped millions of people and 

saved them a substantial amount 

of money in the process. They 

constitute sound, cost-effective 

treatments that—based on your 

boundary type—have a reasonable 

chance of improving your health. 

This is true personalized medicine 

that is far more affordable and 

obtainable than genetic testing (the 

model that conventional medicine 

is moving toward to “individualize” 

treatments). 

Your Emotional Type enumerates 

a dozen chronic illnesses (the 

“Dozen Discomforts”) that are most 

amenable to CAM treatment. These 

include allergies, asthma, chronic 

fatigue syndrome, depression, 

fibromyalgia, hypertension, 

irritable bowel syndrome, migraine, 

phantom pain, post traumatic stress 

disorder, rheumatoid arthritis, skin 

conditions (eczema, psoriasis), 

and ulcer. They differ from many 

diseases because they are rooted in 

one’s emotional biology. The Dozen 

Discomforts are constitutional; they 

directly relate to how the energy of 

feelings works within us. 

Allopathic medicine, which 

fundamentally views sickness as 

originating outside the person, fails 

in many cases to successfully treat 

chronic pain and illness. CAM, 

however, can often do so because 

it takes a more holistic approach. 

By knowing your boundary type 

(or the boundary type of your 

patients if you are a practitioner)— 

and understanding how it relates 

to chronic illness—you have the 

power to take healing into your own 

hands—and to select the therapies 

most likely to bring about benefit. 

MARC S. MICOZZI, MD, Ph.D., is 

the author of Your Emotional Type, 

with MICHAEL JAWER. Further 

information on their book is available 

at http://www.youremotionaltype.com. 

The Boundary Questionnaire (BQ) is 

posted there; results of the 18-question 

quiz are tallied automatically so that 

individuals can see where they fall 

on the boundary spectrum. The BQ 

typically takes less than 10 minutes to 

complete and score. 

10 



A Humanistic Perspective on Autism: 

A Different Mode of Experience 

— Spyros P. Damascos 

On February 17, 2012, a 

research study, Differences 

in White Matter Fiber 

Tract Development Present 

From 6 to 24 Months in Infants 

With Autism, was published in 

the Journal of American Psychiatry 

(Wolff et al., AIA, 1–12, doi: 

0.1176/appi.ajp.2011.11091447). 

The conclusions “suggest that 

aberrant development of white 

matter pathways may precede the 

manifestation of autistic symptoms 

in the first year of life.” Jason J. 

Wolff, who studies developmental 

disabilities at the University of 

North Carolina, was quoted the 

same day by news media: “the 

findings are consistent with what 

researchers suspect about autism’s 

development, there is a complex 

interaction between genes, and a 

child’s experiences with the world.” 

This essay concerns Wolff’s latter 

phrase, “a child’s experiences with 

the world,” and is based on my 

philosophical–clinical observations 

working occasionally with autistic 

children, mainly at the Child 

Guidance Clinic of Duval County 

in Jacksonville, Florida. 

Perhaps because of “differences 

in white matter fiber tract” or any 

other aberration, messages entering 

the thinking process of some autistic 

children might be somewhat oblique. 

Very much like refraction, distorted 

imaging of a light ray through water. 

Consequently, if a child perceives a 

distorted image of their environment, 

then understanding of one’s self, the 

world in general, and responses will 

also be oblique. And if perceptions 

are painful, they may trust only 

their own esoteric world, rejecting, 

even shutting down completely, the 

peripheral environment, while fiercely 

protecting, defending, and preserving 

the benevolent inner world, where 

they are in sole command. 

To deal with such a child, the 

most exigent initial task is 

establishing a means of contact, 

gradually entering an autistic child’s 

world, protected by well-embedded 

detachment, frequent ritualistic 

mannerisms, and bewildering 

outbursts of anger; sometimes even 

self-injurious behavior. 

Imitating, as a learning process, 

not in jest, an autistic child’s most 

frequent repetitive behavior, such as 

rocking, can enable one to become 

more acquainted with the child’s 

functioning in the world. It will 

enhance one’s understanding and 

appreciation of an autistic child’s 

mode of life and existence. And 

if, at some point, the child begins 

imitating you, then that would 

signal the beginning of his, her, 

attempting to break through their 

emotional hermeticism. 

Unexpected, brief eye contact 

could also be a way a non-verbal 

autistic child can signal that he, 

she, is reaching out to you. Receive 

the message with the earnest 

acknowledgement of a smile, the 

confirming, encouraging warmth 

of a hug (if accepted). It will be 

your turn to give surety that you 

will be there to Welcome an autistic 

child to the outside world. Make 

your best impression, because you, 

collectively, will be representing 

all the best the child’s immediate 

environment has to offer. Initial 

contact and beyond largely 

depend on building unwavering 

trust derived from unconditional 

acceptance, love, and devotion. 

Metaphorically, “if you accept my 

world, I will try to accept yours.” 

As evidenced by their remarkable 

memory, autistic children’s receptive 

language appears to be overdevoped, 

while expressive language 

seems to be underdeveloped, which 

might suggest that autism is a 

communication disorder. 

Regardless of what age autistic 

children pierce through the expressive 

language barrier and succeed in 

uttering their first word, speech 

development will follow normal 

stages beginning with echolalia, 

which could be a much lengthier 

phase than for a non-autistic child. 

Nonetheless, keep in mind that the 

longer an echolalic sentence is, the 

more enriched autistic children’s 

vocabulary becomes. And when they 

feel ready to practice a new skill, 

they just might suddenly surprise 

everyone with two-to-three word 

sentence echolalia, drawn out of their 

vast memory. 

As important as development 

of speech is to their progress, not 

every autistic child will accomplish 

this to the same level of proficiency. 

Silent self-communication, however, 

is intact, recording everything 

that is occurring internally and 

externally. Not being able to directly 

express what and how an event has 

influenced one’s self, psyche, does 

not mean that the event passed 

unnoticed. 

Autism requires a multidimensional 

approach: individual and 

family therapy, speech therapy, and 

special education. Each minute 

step of progress attained, every 

enlightening moment in the lives of 

autistic children and their parents, is 

celebrated as a joyous event. 

If according to Wolff, “kids 

don’t just suddenly become autistic, 

getting there is a journey,” assisting 

autistic individuals to transcend 

physical aberrations and liberating 

them from the self-protective 

enclosure of emotional hermeticism 

en route to an undaunted ascent 

into the completeness and 

contentment of self-actualization, 

defined by their aspirations, is an 

even longer voyage. 



11


CONFERENCE REVIEW 

SPIRITUALITY: Promises & Pitfalls 

The Third ATP–ITP 

Spirituality & Psychology 

Conference was held 

February 17–19, 2012, 

on the campus 

of Menlo College 

in Atherton, 

California. Roger 

Walsh set the 

tone for dialogue 

throughout the 

3-day conference 

by invoking 

the role of the 

gnostic intermediary, 

which 

he personally 

has embodied 

throughout his 

many decades of 

work, and which 

also represents the role of translat- 

ROBERT FRAGER DELIVERING 

KEYNOTE ADDRESS 

ing and transmitting spiritual wisdom 

and practices that the whole 

field of transpersonal psychology 

has embodied. Shauna Shapiro 

caught participants up to 

speed on the neuroscience 

supporting the cultivation 

of spiritual development. 

Robert Frager performed 

the gnostic intermediary 

task of 

highlighting the 

contribution to 

understanding 

and well-being 

that is contained 

in Sufi beliefs 

and practices. 

Jim Fadiman 

got everyone to 

laugh about it 

all while reflecting on just what 

Heather L. Hunt 

a journey transpersonal psychology 

and spirituality have been 

traversing together. Stay tuned for 

the 2014 ATP–ITP Spirituality 

& Psychology Conference. These 

talks are available for ATP members 

and Joint ATP–AHP Members 

on the ATP website www. 

atpweb.org 

ITP students Jennifer, Ana, Daniel, and R. J. 

Heather L. Hunt 

Toward a Transpersonal Revisioning of Madness 

— Michael Cornwall and David Lukoff 

At the recent ATP/ITP 

conference, we did a 

well-received workshop 

called An Integrative 

Approach to Psychosis: Facilitating 

Psychological Healing and 

Spiritual Emergence. We drew on 

the pioneering, paradigm-shifting 

work of Jung, R. D. Laing, Stan 

Grof, John Weir Perry, and Richard 

Price of Esalen—as well as 

David’s own worldwide teaching 

on spirituality and mental health 

and his groundbreaking work on 

the DSM (Diagnostic and Statistical 

Manual of Mental Disorders). 

Michael shared his experience 

from working in a medication-free 

madness sanctuary and research 

on the Jungian medication-free, 

transpersonal program, Diabasis 

House. 

Just two months before, we had 

co-led an Esalen workshop on the 

same alternative approach to madness. 

In November 2012, there 

will be a large invited conference 

at Esalen that will fully revive the 

decades-old initiative begun in the 

1960s called Alternative Views 

and Approaches to Psychosis. 

That historic Esalen Center for 

Theory and Research initiative has 

been dormant since 1987. 

There is a worldwide resurgence 

in approaching madness as 

12 




BOOK EXCERPT 

TO FORGIVE IS GOOD FOR YOU 

— Fred Luskin 

Forgiveness is the process 

of changing the 

story we tell of a painful 

life experience from a 

victim story to a heroes story. The 

Stanford Forgiveness Projects have 

shown that changing that story 

to one that is more benign or less 

blaming is good for one’s mental 

and physical well-being. Forgiveness 

does not mean we forget what 

happened; it means we remember 

it differently. We have learned 

teaching forgiveness for so many 

years that it is through 

the story we tell that 

we lock in the negative 

way a hurtful situation 

has caused us pain. 

Our story places what 

happened to us in sequence 

and allows us to 

describe our feelings. We 

provide commentary on 

the events and provide 

interpretation of people’s 

actions. Most importantly, our story 

allows us to say what the experience 

means to us. To do that we must 

decide what events to highlight and 

which to minimize or dismiss. Little 

do any of us know how much is 

riding on the outcome of what we 

decide to highlight, interpret, and 

leave out in our account. Little do 

we know the potential damage, if 

our story becomes a grievance story. 

—Forgive for Good, Chapter 4 

Suffering people rarely consider 

that the stories they tell emerge 

from selecting content out of a 

wide range of possible experiences. 

They almost never 

consider that some 

decisionmaking was 

involved or that there 

are many ways to 

describe any particular 

situation. They do 

not understand that 

the main purpose of 

one’s story is to create 

a narrative to make 

meaning of what 

happened, and not to 

search for objective truth. When 

in pain and filled with adrenaline 

and difficult emotions, the story 

that emerges is one that if not 

reevaluated can lead to extended 

interpersonal and intrapersonal 

conflict. 

Having dealt with people who 

have lost family members to 

hatred in Northern Ireland, the 

911 attacks, Sierra Leone, and 

other violence around the world, I 

understand the necessity of creating 

a story to make sense out of 

what happened. However, I also 

understand in a way that many 

people do not, the equal imperative 

to let that grievance story go. 

Our work has shown that forgiveness 

rightfully applied is a wonderful 

balm for troubled husbands 

and wives, parents and children, 

neighbors, work partners, and 

even those harmed by people they 

do not know. I believe it should be 

applied much more liberally and 

deliberately when possible. 

FRED LUSKIN, Ph.D., is an ATP 

Board Member, author of Forgive for 

Good, and Director of the Stanford 

Forgiveness Projects. 

Madness (continued) 

a transpersonal experience. It is 

an auspicious time for an intelligible, 

transpersonal, and integrative 

understanding and response 

to madness to further evolve. To 

catch some of the spirit of this 

recharged revolutionary movement, 

check out Michael’s blog: 

Towards an Alternative Understanding 

of Madness on Pulitzer 

Prize finalist Robert Whitaker’s 

new web magazine Madinamerica. 

com. Whitaker’s best-selling book 

Anatomy of an Epidemic, which 

is a powerful expose of the failures 

of the medical model of psychiatry, 

has sparked a worldwide call 

for the transformation of mental 

health services that will come to 

view the whole person—body, 

mind, spirit, and soul. 



13


CONFERENCE ANNOUNCEMENT 

EUROTAS 2012 Conference: 

Spirituality and Creativity 

September 20–23, 2012, Latvia 

Baltic Beach Hotel (left) and Majori Beach in Jurmala, on the Gulf of Riga, Latvia (by Daboyeh, Wikipedia Commons) 

EUROTAS (The European 

Transpersonal Association) has 

a brilliant tradition—to have a 

conference in a different European 

country each year. The 14th 

Eurotas Conference will take place 

in Jurmala, Latvia, at the Baltic 

Beach luxury Hotel and spa, with 

the beautiful, yellow sand beach, 

on September 20–23, 2012. You 

will be able to enjoy the charm of 

a northern ocean with its fresh air 

and long sandy beaches that invite 

meditative walks and promise stillness. 

The theme of the conference 

SPIRITUALITY AND CREATIV- 

ITY will also challenge you to not 

only stay in a passive mode but 

to become an active part of the 

conference arrangement—becoming 

creative yourself while enriching and 

enjoying the Eurotas community. 

Dr. Ingo B. Jahrsetz, President of 

Eurotas, notes that, “Eurotas has in 

the last few years become a community 

of people who dare to have an 

open-hearted and creative exchange, 

while also applying scientific rigour 

and gaining spiritual depth.” 

The Latvian Transpersonal Association 

of Psychology and Psychotherapy, 

which is organizing the 

2012 Conference, mainly consists 

of Art Therapists whose three main 

aims are to explore the interaction 

of creativity and spirituality: 1) in 

the field of psychology and psychotherapy; 

2) in the growth, transformation, 

and healing of the everyday 

life of an individual; and 3) in the 

development of human society as a 

whole. 

During the creative process, 

people often find themselves in a 

special altered state of mind. Art in 

its essence is transpersonal. We are 

creating this Conference as a large 

piece of art and invite you to paint 

it with the colors of your personalities 

and presence. This will be a happening 

where everyone will become 

an artist! 

We invite psychologists, psychotherapists, 

philosophers, educators, 

artists, and other specialists to 

explore and give lectures, presentations, 

workshops, and discussions. 

Everyone is welcome to submit their 

presentation with the following 

criteria: 

— Use an approach that is compatible 

with the science of psychology; 

— Develop a creative and dynamic 

presentation; and 

— Include empirical evidence or 

case examples. 

Latvian writer Sudraba Edžus has 

a well-known story about Crazy 

Dauka—a boy who wanted to 

reach the place where the sky and 

the sea meet, to get to know what is 

beyond . . . 

We invite you to come together 

with us to explore “what is beyond 

the horizon”! Our conference will 

take place at the Baltic seacoast. The 

sea is a symbol of unity, wisdom, 

depth, and new challenges. We are 

aware of responsibility. However, 

like Crazy Dauka, do we feel a sense 

of challenge? 

Registration of presenters through 

May 31: www.transpersonal.lv 

Preconference seminar: 

Connie Miller, Souldrama, Sept. 

17, in Jelgava Narkological Clynics 

Postconference seminars: 

1. Vitor Rodrigues, Regression 

Therapy, Sept. 24–25, Riga 

2. Steven Schmitz and Pier Luigi 

Lattuada Shamanic Workshop, 

Sept. 24–25, in a hostel near Augstroze 

Lake in Vidzeme. 

For more information: contact Ingrida 

Indane, Eurotas 2012 Conference 

Director, artterapija@gmail.com 

14 




CONFERENCE ANNOUNCEMENT 

The Spiritual Heritage of Africa 

South Africa Mini-Conference, May 12–13, November 3–4, 2012 

Throughout 2009–2011, 

South African transpersonal 

psychologist Zana 

Marovic has been working 

on the Third International 

Transpersonal Conference, in 

her country, to follow 

upon the 2008 

World Transpersonal 

Congress in India and 

the 2010 Moscow International 

Transpersonal 

Conference. On 

May 12–13, 2012, 

and November 3–4, 

2012, The Spiritual 

Heritage of Africa 

will begin a series 

of workshops and 

trainings leading to a larger scale 

international conference. 

Zana has rare contacts with 

Sangoma indigenous shamanic and 

trance healers, musicians, artists, 

and psychotherapists. The vibrancy 

of this post-apartheid period adds 

a powerful resonance of hopeful 

unity for our World Family, as the 

life of Nelson Mandela evokes for 

all. You will feel it and be inspired 

for the whole of your life. The 

workshops for therapists go deep 

into this spirit of transformation, 

courage, and love of unity. Come 

to South Africa, where it all began. 

Workshop 1 12–13 May 2012: 

Spirituality & Transpersonal 

Psychotherapy 

Workshop 2 3–4 Nov. 2012: 

Transpersonal Therapy & Healing 

the Healer 

For more information visit: www. 

drzana.co.za or contact Stuart 

Sovatsky stuartcs1@comcast.net 

Location: NIROX ART is a 

private art foundation set on 15 

hectares in an 

extensive nature 

reserve in the 

heart of the 

Cradle of Humankind 

World 

Heritage Site. 

www.niroxarts. 

com 

Dr. Zana Marovic 

has been 

a psychotherapist, 

supervisor, 

hypnotherapist, 

and yoga teacher for more 20 

years. She has presented papers 

and workshops at world congresses 

in Israel, Norway, South Africa, 

Hungary, the United Kingdom, 

Portugal, Czech Republic, Iceland, 

India, China, and Russia. 

Dr. Stuart Sovatsky, is a fortyyear 

Kirtan Yoga Chant-Master 

in the Anahata-nad tradition of 

kundalini yoga, Master, Swami 

Kripalvanand, and pioneer in applying 

devotional tantra to transforming 

thousands of troubled 

relationships. 

Performers: Healing & Spirituality 

Through Poetry & Music 

Napo Masheane was born in 

Soweto and grew up in Free State. 

She is a writer, director, producer, 

poet, 

and acclaimed 

performer. 

In 

2006 

she 

published 

the 

poetry anthology Caves Speak 

in Metaphors. In 2007 she was 

named one of the Top 100 Youth 

in South Africa by the Mail & 

Guardian. 

Stompie Selibe is a Johannesburg-born 

visual artist, musician, 

and a 

multitalented 

individual. 

He works 

with 

people 

who are 

experiencing 

difficulties 

ranging from abuse and rape 

to living with HIV/AIDS. 



15


New Co-President 

Steven Schmitz 

The ATP Board of Directors 

voted Steven 

Schmitz to join Stuart 

Sovatsky and David 

Lukoff as a Co-President of ATP, 

making the first triumvirate in 

ATP’s history. 

Steven Schmitz has a Ph.D. in 

Transpersonal Psychology from 

ITP and a B.A. degree in Humanistic 

Psychology from Sonoma 

State University. He is trained in 

Gestalt Therapy, Bioenergetics, 

Existential–Humanistic Psychotherapy, 

and various healing 

practices. He was initiated into the 

practices of zazen and shamanism 

in 1974 and currently works with 

the Q’ero paqos of the Peruvian 

Andes. Steven co-founded and 

co-administrated Sheng House 

(a psychiatric residential facility). 

Currently he has a private practice 

of shamanic counseling, spiritual 

guidance, and dream work. Dr. 

Schmitz is also an international 

speaker, teacher (at transpersonal 

institutes in Italy, Estonia, Switzerland, 

Moscow), and workshop 

leader on shamanic topics. He is 

also a board member of EURO- 

TAS. In addition, he has considerable 

marketing and executive 

experience in Silicon Valley, so 

expect to hear from him soon as 

he hits the ground running. 

IN MEMORIAM 

JEANNE ACHTERBERG 

— Eugene Taylor 

Dr. Jeanne Achterberg, 

Ph.D., pioneer in 

mind/body medicine, 

legend across healthcare 

disciplines, crusader for the 

scientific basis of spiritual healing, 

author of numerous books, 

international lecturer, and patient 

advocate for self-healing, died 

Wednesday, in the afternoon of 

March 7 th , 2012, at her home 

in Monterey, California, from 

metatastic cancer. She served 

as a Professor on the Faculty at 

Southwestern Medical School 

in Dallas for 11 years, during 

which time she entered the field 

of alternative and complementary 

medicine. She went on to teach 

at the Institute for Transpersonal 

Psychology in Palo Alto, and then 

joined the faculty as a Professor of 

Psychology at Saybrook University 

in San Francisco. 

From an early period she 

was acclaimed for her work on 

the use of imagery in healing, 

psychoimmunology, behavioral 

strategies for the reduction of 

pain and anxiety, and the role 

of women as health consumers. 

Her research focused on the 

psychological aspects of cancer, a 

comparison of biofeedback and 

physical therapy in the treatment 

of rheumatoid arthritis, and a 

test of behavioral strategies for 

pain and anxiety associated with 

orthopedic trauma. She authored 

more than 100 papers and 5 books. 

Later, she would rise to become 

President of the Association for 

Transpersonal Psychology, at the 

same time that she also co-chaired 

the mind/body interventions ad 

hoc advisory panel of the new 

Office of Alternative Medicine. 

She was Senior Editor for many 

years of the Journal of Alternative 

Medicine, and also a trainer of 

physicians, nurses, psychologists, 

and social workers internationally 

in mind/body medicine. She was 

the recipient of numerous awards 

from the American Nursing 

Association; the Moncrieff Award 

for Burn Research; and in 2001 

she was featured in Time Magazine 

as one of the six innovators of 

Complementary and Alternative 

Therapies for the coming century. 

Personally, I have lost a fellow 

pilgrim who was shining the way 

on a spiritual path. 

EUGENE TAYLOR, Ph.D., is a 

Lecturer on Psychiatry at Harvard 

Medical School, and an Executive 

Faculty member at Saybrook University 

Graduate School. 

16 




TRANSPERSONAL PSYCHOLGY IN ISRAEL 

— Arielle Warner 

When David Lukoff, 

ATP Co-President, 

came to Israel to 

present in April 

2012, he met a number of graduates 

of ITP, CIIS, and Naropa 

who are offering programs in 

transpersonal psychology. He 

asked me to update the world on 

what is happening in transpersonal 

psychology in Israel. This is the 

fourth year that I am teaching a 

year-long program in spiritual care 

for professionals working with illness 

and end-of-life issues and am 

also offering training on the psychospiritual 

principles of yoga for 

therapists. This year, together with 

Meirav Hermesh and Keren Tsarfaty, 

I am organizing a year-long 

transpersonal psychology course 

for therapists including theory, 

clinical implications, and also 

spiritual practices, to be held at 

the Israel Center for Mind–Body 

Medicine (www.cmbm.org/). 

Some additional Tranpersonal 

Psychology–related trainings 

in Israel: Two-year training in 

Mindfulness-Based Psychotherapy 

organized by Maty Leiblich and 

Shantam Zohar offered in the 

Social Work Department of Bar 

Ilan University, research groups 

and professional conferences on 

Mindfulness-Based Therapeutic 

approaches at the Interdisciplinary 

Center in Herzliya (http:// 

portal.idc.ac.il/en/main/homepage/Pages/homepage.aspx), 

and 

the Haifa University Education 

Department headed by Professor 

Ofra Mayseless offers interesting 

programs integrating spirituality 

and counseling (www.edu.haifa. 

ac.il/en/) and has been the home 

for yearly conferences on Contemporary 

Spiritualities Research 

Israel Center for Mind–Body Medicine Director James Gordon (middle left) 

& Gaza Country Director Jamil Atti (middle right)with youth group, Gaza City 

and Studies—the fourth, held in 

March 2012, included, along with 

Israeli presenters, Harris Friedman, 

Douglas McDonald, and Les 

Lancaster (www.spirituality.haifa. 

ac.il/4th_conf/index_en.html). 

There is a new journal, Journal 

of East–West Psychology Israel, 

edited by Hava Rimon and Maty 

Lieblich (http://east-west-psych. 

co.il/issue-no-1-2/). Maty Lieblich 

has written a book in Hebrew, 

Man at the Edge of Ego, which is a 

textbook of transpersonal psychology. 

So Transpersonal psychology 

is thriving in this spiritually rich 

part of the world. 

President’s Corner 

In the ATP Newsletters, I 

have presented innovative 

clinical projects and 

initiatives in the field of 

transpersonal psychology and 

spirituality, such as in the last issue 

on the California Mental Health 

and Spirituality Initiative and a 

Transpersonal Clinic at the San 

Francisco VA Hospital. Here I 

describe a systematic approach to 

remediating the neglect of spirituality 

in the public mental health 

— David Lukoff 

system, which was developed by 

the Alameda County (California) 

Cultural Responsiveness Committee 

and the Spirituality Workgroup 

in California. Spirituality 

101 is a workshop that models 

attitudes and values of appreciation 

and inclusivity necessary to 

integrate spirituality in wellnessand 

recovery-oriented mental 

services and also provide concrete 

skills in spiritual assessment and 

identifying religious and spiritual 

problems. The 

workshop is 

taught by Gigi 

Crowder and 

Minister Monique Tarver and a 

pool of diverse local spiritual/faith 

leaders and cultural brokers representing 

various cultures and faith 

traditions including: Islam, Buddhism, 

Universalism, Christianity, 

Jewish traditions, Native American 

spirituality practices, Afghan, and 

African American culture. 



17

Poetic Tribute to Thomas S. Szasz, T.S.S. (Truth’s Sweet Sound) 

This tribute comprises the titles of his thirty-five books (as of October 2011) and some of his many ideas. 

Let us now salute a humanist, a valiant libertarian, 

iconoclast, psychiatrist, learned writer and contrarian. 

To foes and fans, respectively, he brings both Pain And Pleasure, 

and for those who mind respectfully, he’s an intellectual treasure. 

Self-acknowledged friends of liberty are well advised to heed him 

if they don’t know how psychiatry’s a threat to Faith In Freedom. 

His detractors deign to denigrate and call him “paranoid” 

(a defamatory label slapped on those deemed “Anti-Freud”). 

He has called psychiatry “quackery” on more than one occasion; 

Antipsychiatry: Quackery Squared is just another variation 

of this paternalist, determinist, elite epistemology, 

institutionalized inhumanity and gravely flawed ontology. 

For over fifty years he’s dared to speak words most audacious 

against The Therapeutic State: those medically mendacious 

practitioners of psychobabble and Psychiatric Slavery, 

The Manufacture of Madness and other forms of human knavery; 

those soul doctors and inquisitors, who judge both good and badness, 

those definers of normality in this, The Age of Madness. 

His Untamed Tongue hurls Heresies against their pompous piety, 

and false idols like Schizophrenia: Sacred Symbol of Psychiatry; 

against Ceremonial Chemistry, through which Our Right to Drugs 

is politically abrogated by the state’s coercive thugs; 

against electroshock, lobotomy, outrageous Cruel Compassion, 

and chemical strait-jackets, “therapeutically” in fashion. 

“It’s our intent to save,” protests this pseudo-medical profession, 

(just like the slave’s) the madman’s Liberation by Oppression. 

The “prescription” is Coercion As Cure for that most disturbing 

misbehavior that some other folks are having trouble curbing. 

A quick peek inside their Lexicon of Lunacy is revealing: 

They claim “it’s for the patient’s good” to hurt instead of healing! 

In the name game they’re the champions, inventive and prolific, 

and this game’s named “diagnosis”; doesn’t that sound scientific? 

They say good behavior’s healthy, bad behavior’s a disease, 

and excessive bad behavior’s an addiction, if you please! 

If you’re focused they’ll profess that you “obsess compulsively”; 

if you’re not, why then, they’ll diagnose a “case” of “ADD.” 

It’s disease that we prevent and it is crime that we prohibit, 

and deciding which response we make starts with the name we give it. 

Call expressing one’s own death wish “suicidal ideation,” 

and they symptomize a thought—by psychiatric imputation. 

The “prevention” of self-killing is what he calls Suicide 

Prohibition and, to clarify what doctors have belied, 

he points out that, when demedicalizing social power games, 

we should start with truthful language: Call things by their proper names. 

Sometimes doctor and his patient will use language to deceive; 

the semantic antics make it hard to know whom to believe. 

For to claim “My Madness Saved Me” all depends on how you spin it; 

as manipulative strategy, there’s certainly method in it. 

In addition to the name game, there’s another that they play; 

this rendition’s called the blame game, and the gambit’s to portray 

some hapless person as the scapegoat for some other’s sin and vice, 

and then purge society’s problems via ritual sacrifice. 

18 



POEM (CONTINUED) 

— Mark Meschino 

With their force-fed drugs they’ll “cure” your “oppositional defiance” 

(with both big brother and big pharma have they forged a close alliance). 

When they call forced drugging “medication,” it’s to euphemize 

what is poisoning, which wouldn’t be permitted, otherwise. 

“Mental illness” is the “cause” of your reluctance to admit 

you “need” their “help,” hence they’ll vote to involuntarily commit. 

Don’t protest that you’ve been wronged and call it forced incarceration. 

Call it “patient’s right to treatment”; such semantic innovation! 

For, the concept of a human right in true democracy 

is rather different now that we’ve evolved into Pharmacracy. 

The Theology of Medicine has replaced theocracy; 

is Hippocratic absolution absolute hypocrisy? 

Law, Liberty and Psychiatry don’t mix well, so pay attention. 

Disregarding this has consequences too horrible to mention, 

because Psychiatric Justice just is not what you might think; 

adversaries in the courtroom could very well include your shrink! 

When the innocent are “diagnosed,” the goal is to accuse; 

when the guilty plead “insanity,” the goal is to excuse. 

In both cases are the concepts of responsibility 

and free will negated. Liberty’s the final casualty. 

And from courtroom now to bedroom, opportunities galore 

to exploit what should be private, too auspicious to ignore. 

Painting sexual behavior as a medical condition 

opens up the door to “experts” who will sell Sex By Prescription. 

So you think your schooling’s phony? Guess it’s hard not to agree, 

but it’s easier to blame your brain’s “unbalanced chemistry,” 

or perhaps your chromosomes are slightly “flawed,” genetically, 

but either way, it’s Ritalin to calm “hyperactivity.” 

It’s from his books you’ll learn what they don’t teach in those psych classes: 

That through myth manipulation, men manipulate the masses. 

The Myth of Psychotherapy suggests something’s amiss 

with what should rightly be The Ethics of Psychoanalysis. 

The Myth of Mental Illness has persisted by confusing 

fact with metaphor, conflation that has led to our abusing 

first the language, then true understanding, then our fellow man, 

and then, finally, freedom. Let’s correct this error, if we can. 

Doesn’t talk of “mental illness” reify The Meaning of Mind? 

Don’t concrete and abstract thus become perfidiously entwined? 

Is our Fatal Freedom fraught with Ideology and Insanity? 

Who controls birth, life, and death? Indeed, deep questions for humanity. 

So . . . Insanity: The Idea and Its Consequences makes 

a profanity of reason—mind “diseases” are all fakes. 

How much further we will tolerate The Medicalization 

of Everyday Life is a question that requires some contemplation. 

Eating from the tree of knowledge put us on the path wherein 

we commence and take the first steps to commit The Second Sin. 

Then, by cultivating clarity in language and in thought, 

we can reconstruct the tower that the Babelians once wrought. 

Intellectually inoculate with a few Words to the Wise, 

as a vaccination for Psychiatry: The Science of Lies. 

In so doing, we protect the things that make our lives worth living, 

and to Thomas Szasz, for this truth serum, thanks should we be giving. 



19

REVIEWS 

WHY REGRESSION 

THERAPY? The View of 

the Inexperienced 

Written and directed by Ulf 

Parczyk 

Produced by the European 

Association for Regression Therapy 

(EARTH), 2011, DVD €20. 

Reviewed by David C. Lavra 

Given the effects of our 

life’s early experiences on 

our ongoing experience 

of our lives, regression 

therapy represents an important 

medium for addressing these 

effects. We can re-explore events 

and traumas to heal wounds. 

In this DVD Why Regression 

Therapy?, a vivid description 

is provided of the process. The 

presentation moves slowly 

with soothing music in the 

background. (Note: With the 

volume at maximum, the volume 

on my laptop was very low.) 

The DVD begins with a 

narration from a client who went 

to the international convention of 

EARTH (European Association 

for Regression Therapy) that met 

in Germany. At this 2010 Annual 

Meeting, he had a chance to hear 

many opinions from the experts 

and leaders of Regression Therapy. 

He had been a client in this style 

of therapy and was motivated to 

learn more about it. He conducts 

interviews with the therapists, and 

records actual therapy sessions that 

took place at the convention. In 

the interviews, several therapists 

discuss their goals and methods of 

their particular style of regression 

therapy. 

Therapists come from a range 

of practices including Gestalt, 

Voice dialogue, bodywork, but in 

common they listen to their client, 

stay with the client, but do not 

interpret. At times the therapist 

asks for thoughts and descriptions. 

They make the intangible, 

tangible. The DVD provides 

demonstrations 

and explanations of 

various methods. 

While it is 

declared that 

Regression Therapy 

brings deep and 

lasting relief and 

is an efficient, 

focused, and direct 

therapy aimed at 

resolving sources of 

mental–emotional 

issues, it is also true 

that no one method always works. 

However, the regression therapists 

here declare that “people go to us 

because other things do not work.” 

The DVD addresses who the 

appropriate client is. Specifically, 

this method is “very effective with 

phobias and physical problems.” 

Among the inappropriate 

clients are clinically determined 

schizophrenics and borderlines, 

people who will not listen to 

their bodies, New Age types, and 

people taking tranquilizers and 

medications (that silence their 

awareness). Also, the client needs 

to be open to the methods used in 

regression therapy. 

I was particularly impressed 

by the poetic description of the 

client in therapy who “Like a 

flower opens up petal by petal and 

becomes who they are.” Another 

therapist speaks of deep healing 

in which deep pain is sought 

in order to reach the core issue. 

Another therapist guides the client 

to “go back to the first time you 

had this feeling,” go into memory 

and relive it cathartically, reexperience 

the trauma to re-react 

and break up the energy, in order 

to alleviate problems. Another 

therapist describes providing 

energy to hold a space where the 

client works, while the therapist 

guides and helps to clarify. Of 

particular importance is the 

clinical problem of 

a core issue that can 

be created from false 

memory, to which 

a clear distinction 

was presented based 

on the difference 

between fantasy and 

real memory. 

It was pointed 

out that Freudians 

guide clients from 

their childhood 

experiences, so 

this part of the therapy is not 

necessarily new. However, going 

back well before birth presents 

a much greater challenge for 

scientific verification. Many 

associates of EARTH seem to 

build on the reincarnation idea, 

which is unique and may limit 

the range of prospective clients. 

One therapist describes a child 

that came into life with sadness 

and fear, which was attributed to 

experiences from a past life. To 

answer a major doubt presented, 

this DVD addresses the issue of 

false memories. The question of 

false presentations (or memories) 

and fantasies was addressed 

from the position that the “body 

remembers” those experiences 

“from past lives.” One therapist 

assures us that “the body does 

not lie.” Further, the experts 

share their positions about false 

presentations based on their 

clinical experience. 

The viewer is provided with 

information on many levels and 

aspects of Regression Therapy, all 

grouped into video chapters for 

convenient review. 

DAVID LAVRA is a member of AHP. 

20 



REVIEWS 

PRIMORDIAL PSYCHE: A 

Reliving of the Soul of 

Ancestors: A Jungian 

and Transpersonal 

Worldview 

By Diego Pignatelli Spinazzola 

iUniverse, 2011, 128 pp., $13.95 

(paperback), $9.99 (Kindle), 

ISBN 9781450284561. 

Excerpts from Chapter 1 

Where can one 

find the roots of 

creativity in an 

alienated society, 

dissociated and conformed to the 

habits of the masses—false and 

hypocritical models in which false 

consciences are masked? 

Are we really so far away from 

madness or do we not want to 

accept the madness of others so 

as not to see it moving around in 

ourselves? Where does the poet’s 

soul sit if not in the madness 

of a schizophrenic or a saint 

alienated by his time and by his 

collective social uses? If we do 

not know how to respond to 

important questions such as the 

desacralization and the secondary 

personalization of myths that have 

characterized the era of divine 

rebirth and which today have 

almost all disappeared into the 

secular past of the mechanization 

of consciousness, then I believe 

that we will be dishonest with 

regard to ourselves. 

But creativity is not the daughter 

of history’s secularizing destiny. 

Creativity is the same madness 

which floods an individual’s 

Uranian and revolutionary 

conscience—intelligent and 

intuitive but also prophetic and 

visionary: a perennial rebel to the 

conventional laws of the masses. 

. . . 

But at the moment, we are 

witnessing a hypertrophy of 

consciousness, unhinged from the 

context of values and archetypal 

spiritual canons. As a result, 

secondary personalization, 

with the demythologization of 

symbols and their full energy, is 

making modern man insensitive 

to such content. Modern art is 

also suffering from this collective 

desacralization. But why not 

believe that where a community 

exists, so does the individual? 

Why not see it as a compensatory 

relationship? 

We are talking about the 

history of man. A history of the 

individual which, since the most 

distant primordial eras, has carried 

humanity’s history with it. By 

nearing the Jungian vision, we are 

trying to recuperate the meaning 

of the soul in the world and in the 

mythological origin of the hero. 

Where does the creative soul lie 

if not with the hero? “Fight the 

dragon of the unconscious” is the 

password for a humanity which 

cannot placate its demonic myths. 

Myths, which like a collective 

and heterogenic dispersion, 

fragmented with complexes and 

values, take the place of the real 

myth: the myth of unity. 

Humanity needs to rediscover 

unity, which is apparently 

fragmented by a collective 

psychic dissociation. Collective 

individuation is only possible if 

we want a real and true process of 

dialectic synthesis between the ego 

and the unconscious. Also being 

part of a process of individuation, 

the two instances are anyway 

dissociated in our current era more 

than at any other time. We end up 

with a hypertrophic barbarization 

of the conscience with too many 

unilateral paths. This is the myth 

of progress and technology, 

economy, science, and medicine. 

The myth of materialism is failing 

in front of our eyes. . . . 

The artist’s soul with its 

romantic impulses is alienated 

from the collective who notices 

this unconscious threatening 

outburst. This happens largely 

among the youth of today. The 

existential and introvert romantic 

is excluded from a selective and 

hypertrophic consciousness. There 

is no meeting of the Anima and 

the Animus because of psychic 

impoverishment. The woman, 

who should have absolved the 

function of the ego’s psychism, 

frees herself from the risky job. 

For a girl, the final objective of 

a competition or a graduation 

takes the place of the attractive, 

projected, idealization toward the 

romantic Anima of a boy. 

But will false collective values 

put such a meeting off course? 

Or will it be our insufficient 

familiarity with complementary 

opposites or with the process of 

alchemic synthesis, whose ancient 

roots are found in ancient Eastern 

Indian symbols of the psyche’s 

perfection like the energy of the 

chakra and kundalini yoga? 

Shiva is united with the dancing 

goddess Shakti, in the Tantric, 

alchemic process of kundalini— 

the union of the bride and groom. 

But I am not here to talk about 

the subtle physiology of kundalini, 

the process which joins together 

the two cosmic spouses, deifying 

them in the human body which 

as a result becomes a divine 

macrocosmic domain. 

A yogi’s journey is to become 

conscious of this sacred union 

between man and woman, 

god and goddess (maithuna). 

Modern rational and objective 

discrimination has dualistically 

divided these natural processes. 

That is why the young no longer 



21

REVIEWS 

explore universal spiritual 

principles of existence and move 

around in activities which are too 

concretist and mono-referential. 

In other words they have learned 

to mask their ego-persona 

keeping themselves far from the 

unconscious with behavior that is 

too conscious and unilateral. 

“Far from the unconscious, 

far from the mother” is an 

indubitable order which the 

young learn to accept in today’s 

society. Nevertheless there are rare 

individuals who do not follow 

the order imposed by matriarchal 

laws and dare to fight “primordial 

parents,” managing on the whole 

to defeat the dragon. These are 

the outsiders, the great individuals 

who belong to the category of 

heroes. 

They are the precursors who 

move the false disenchanted 

consciousnesses of the 

unconscious mother, the anima 

mundi, the birthplace of myths, 

gods, and legends and with their 

creative power they re-enchant 

them. They revolutionalize old 

paradigms and impose new ones 

which are far from ordinary. It 

is clear that this creative twist is 

seen with suspicion and alarm 

inside a tradition of old cultural 

values. This twist causes reactions 

and collective psychisms—real 

and proper mass epidemics. A 

creative individual is drastically 

expelled from his 

conservative society 

with old values and will 

only be able to return 

through a re-education 

of values with preexisting 

conservative 

laws. The relationship 

of compensation 

between the Great 

Individual and his 

society is avoided, 

and in the worst cases 

is compromised by such an 

unquestionable expulsion. He will 

only be able to return as a hero 

or dragon slayer—victorious over 

the forces of evil. He will then be 

received with all the honors of 

the substituted symbol of the old 

canon. . . . 

As Jung showed, we are faced 

with archetypal images: The 

mythologeme is a language that is 

expressed for images and is charged 

with mythical image “nouveauenriched” 

from potentiality 

of meaning. No language can 

reach the expressive riches of the 

mythical image. On the contrary, 

the mythologeme is an original 

language expressed by metaphors. 

(C. G. Jung, 1960, A review of 

the complex theory. Collected 

Works, vol. 8, Bollingen Series 

XX. Princeton, NJ: Princeton 

University Press) 

For the individual soul, society’s 

collective scorn is dissociative 

estrangement 

otherwise known 

as alienation. For a 

soulless world which 

wanders through the 

dispersion of identities 

regrouped to the 

moral of great quantity, 

through mystified 

identities of false 

cultural figures where 

a symbol, the only 

mediator of the unconscious and 

meaning, has lost supremacy, even 

the true experiential unity and 

mythical tale has lost its value—it 

has been sent to the meta-narratives 

which post-modernism 

drastically refuses to accept. Myth 

is the universal vision and historical 

truth of things; it represents 

the hero’s epic journey which in 

a large measure all of humanity 

should confront. We will understand 

that the creative person, 

the hero, can be found in a great 

divide, setting himself out as the 

troubleshooter or “unifying symbol” 

for man’s religious, political, 

psychological, and philosophical 

conflicts. Maybe one day man will 

be able to liberate himself from his 

dreamy odyssey without dragging 

his daimon behind him. 

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22 



Starting 

January 

2013 

OPEN TO 

NON- 

N- 

SAYBROOK 

OK 

STUDENTS TS 

Starting ti 

January 2011! 

1! 

A Certificate program offered by 

Saybrook University, California 

EXPRESSIVE ARTS 

for Healing and Social Change: 

A Person-Centered Approach 

his unique 16 Unit certificate program combines experiential 

learning, theory and practice in the person-centered philosophy 

of Carl Rogers and the expressive arts: movement, 

sound, visual arts, creative writing and psychodrama. 

Participants come from around the globe wishing to use the expressive 

arts in counseling, teaching, mediation, social action and group facilitation, 

or to awaken personal growth and creativity. They attend six residen- 

tial week-long courses over two years at a lovely retreat center in northern 

California. Starting January 4–10, 2013, provided enrollment of 15 is filled. 

Shellee Davis, MA, REAT co-created the Saybrook Expressive 

Arts Certificate program and was co-director and faculty 

with Natalie Rogers at the Person-Centered Expressive Therapy 

Institute for 18 years. She also teaches Person-Centered 

Expressive Arts Therapy (PCEAT) training programs in Japan, 

South Korea and at the California Institute of Integral Studies 

in San Francisco. 

Sue Ann Herron, Ph.D., left the corporate world to get her 

Ph.D. Psychology with special emphasis in Person-Centered 

Expressive Arts Therapy (PCEAT). She has facilitated workshops 

for women’s spirituality groups, bereaved children, and 

high school students. She co-facilitated a PCEAT train- 

ing program for South Korean therapists with Natalie 

Rogers, and for Japanese students with Shellee Davis. 

Natalie Rogers, Ph.D., REAT, author of The Creative 

Connection: Expressive Arts as Healing, and Emerg- 

ing Woman has led PCEAT trainings internationally. 

Dr. 

Rogers practiced as a psychotherapist for 30 

years and facilitated many workshops with her father, 

Carl Rogers. Natalie will be present one day 

at 

each of the 6 courses. She is a Distinguished 

Consulting Faculty at Saybrook University. 

Course Titles 

■ Nourishing the Soul 

■ Client-Centered 

Expressive Arts for 

Counseling 

■ Wisdom of the Body 

■ Expression Arts for 

Social Change 

■ Expressive Arts: 

Group Facilitation 

For full course description 

go to www.nrogers.com 

We Will Explore 

■ How the creative process 

connects us to body, 

psyche, soul and world 

■ How the person-centered 

approach enhances 

emotional intelligence, 

healing, relationships and 

manifesting our potentials 

■ The use of expressive arts 

in counseling, teaching 

and group work. 

To Apply 

■ Saybrook students contact Aaron Hiatt at ahiatt@saybrook.edu or phone him at 415-394-6141. 

■ Non-Saybrook students contact Admissions: Faiza Bukhari (fbukhari@saybrook.edu) or phone 

her at 800-825-4480 ext. 1255. ■ For information about the content of the program please contact: 

Natalie Rogers at nrogers@nrogers.com, Shellee Davis at colville@sonic.net, or 

Sue Ann Herron at sueannherron@comcast.net. 



23

PERSPECTIVE 

Association for Humanistic 

Psychology 

151 Petaluma Blvd. So. #227 

Petaluma, CA 94952 

E-Mail: ahpoffice@aol.com 

Website: http://ahpweb.org 

TO PURCHASE EBOOKS BY AND 

ABOUT ABRAHAM MASLOW, 

GO TO AHPWEB.ORG AND 

CHOOSE ABRAHAM MASLOW 

IN THE SIDE MENU. 

SEE CALENDAR ON PAGE 4 FOR EVENTS/WORKSHOPS 

24 ahp PERSPECTIVE 

FEBRUARY / MARCH 

2/2012 

2012

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