Carl Albrecht: Psychology of Mystical Consciousness is the first English translation of the ground-breaking study by the German medical doctor, psychotherapist and mystic Carl Albrecht (1902-1965), first published in 1951 as Psychologie des Mystischen Bewusstseins. The book, reprinted in Germany in 1976, 1990 and 2018, has remained untranslated to date and is now made available to international scholarship in an annotated English edition. The book offers the results of Albrecht's meticulous long-term empirical research into mystical consciousness. Albrecht's results are unique in that they derive from a pioneering methodological approach based on 'Autogenic Training', which enabled a practitioner to verbalize spontaneously what he/she is experiencing while immersed in an altered state of consciousness. These spontaneous utterances of mystical (and non-mystical) experience were concurrently recorded by Albrecht (supplemented by his own utterances recorded by a confidante) and provided him with invaluable empirical data for his detailed phenomenological analyses. The outcome was a most comprehensive, systematic psychological phenomenology of mystical consciousness informed by long-term empirical research, which is unique as regards authenticity, immediacy and scope. Unlike other empirical studies in this field, which are either based on records of mystical experience retrieved retrospectively, or derived from behaviorist research, or both, Albrecht's empirical data originate from immediate (not rationally mediated) verbal testimonies spoken by subjects while transported into a mystical state, in addition to records of great mystics from Eastern and Western mystical traditions. Psychology of Mystical Consciousness is now accessible to English-speaking scholars and scientists world-wide and will surely provide a new impetus to interdisciplinary enquiries into mysticism and the spiritual nature of man.

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Understanding Indigenous Perspectives: Visions, Dreams, and Hallucinations helps future and practicing mental health professionals build the vital cultural competencies needed to differentiate between cultural practice and the presence of psychopathology in practice. The book discusses and explores the differences among visions, dreams, and hallucinations from an American Indian, Alaska Native, and Native Hawai'ian perspective. Each chapter first presents information within the context of culture and then transitions to present information within the context of diagnoses and neurobiology. Throughout, cultural practices are discussed as normative, increasing readers' understanding of diverse populations and their rich heritages. Dedicated chapters explore American Indian psychology, worldviews, and spirituality; ethical and cultural considerations; the inclusion of cultural context within the DSM-5; the neurobiology of hallucinations; and competent discernment. The book includes valuable case studies that breathe life and humanity into a clinically challenging topic. Understanding Indigenous Perspectives is part of the Cognella Series on Advances in Culture, Race, and Ethnicity. The series, co-sponsored by Division 45 of the American Psychological Association, addresses critical and emerging issues within culture, race, and ethnic studies, as well as specific topics among key ethnocultural groups.

How can we deal with the rapidly increasing pace and complexity of life, fear of terrorism and the threatening state of world affairs, climate breakdown, the confusions of personal relationships-without succumbing to stress, depression and illness? Halliday provides a way to assimilate the shocks of life experiences, so that we might live a more balanced life. The way to achieve this is through reconnecting with the centre of our own being, our consciousness. Halliday sets out not only the nature of this consciousness, but also its relation to the world of phenomena, to the nature of being, and in particular, to mankind. He begins by examining the meaning of terms such as sentience, consciousness and awareness. They are to some degree interchangeable and refer to, `That in and by which we know what we know, and that we know.' If we ask ourselves what this statement means, we can only say that, `We know what we mean. Consciousness is its own evidence', and thus we cannot indicate what we mean by one of these consciousness-related words, `without appealing to that in us, which corresponds with their significance, that is, to that in us which knows that it knows'. Halliday sees a complex structure such as the brain, as `a vehicle for the expression of the complex processes of an [already existing] sentience'. He posits that the ultimate source and origin of our being resides in an absolute field of sentience, and states that the true nature of the self is `consciousness itself'. But, as beings with physical bodies, we are tyrannised by the limitations of our sense organs; by the pursuit of pleasure and the avoidance of pain, by emotional charges in the records of our experiences, so that we often behave in a reactive manner-as if we were no more than animals with no free choice. But, if we remember the nature of our true self, and our source in consciousness, we can free ourselves from this enslavement and become human, that is, capable of free choice and action.