I believe Wilbur Breaks down Transpersonal Psychology and makes it easier to comprehend and understand. He breaks it down into 4 areas. Interior, {Inner experience} Exterior, {Observable behavior}. Interior, {Shared cultural values} and Exterior, {Systems and environments}.  He breaks it down into a single quadrant and I can separate and study each area. For me the it is easier to work on one area at a time. he says it is a clash of our values and not related to politics or anything else. We must focus on deep meditation to dive deep inside of our values  and what lies beneath them. It really is fascinating.

Ruumet discusses spirituality and body emotions are equally important dimensions of growth. She discusses different paths of adult development. It would be interesting for me to hear her speak in person.

Combs A, {2013 }. Ken Wilbur-Best Known Theorist in Transpersonal Psychology

I think at it's core, Transpersonal Psychology (TP) try to answer or help "explain why dirt would get right up and eventually start writing poetry"(Combs, A. (2013),171).  The work lies in the identification, the inclusion and encompassing and the integrating of those new viewpoints from newly discovered, ancient, and in some cases timeless sources that are now entering the realm. 

The study of TP is similar to what I do professionally breaking down a script, and Wilbur in his multiple levels (172)and lines of development(178), in some ways, does the same with Transpersonal Psychology. The script is the blueprint of what needs to be constructed visually. As you "break down" a scene, you need to know at the end where that scene is set, who are the characters and what are they doing in their environment? Are they sitting or running? What are they wearing? What are the characters motivations (Freud vs. Jung vs Maslow?) Is their mood from something that happened in their past(could it be PTSD or EHE?) that we’ll see in the movie later, or is it something that we will never see (Pre vs. Trans?{173})that explains their mindset? 

As you discover answers, there are always more questions to help get a deeper understanding of what is happening, to help define the situation and to help clarify who that character is, what they’re doing and why.  Much like the detail within a well made film sometimes gives the viewer "easter eggs" and something new to explore, the deeper dive into TP should elicit more questions, possibilities to explore and help give a more detailed definition of itself.

Combs, A. (2013). Transcend and include: Ken Wilber's contribution to transpersonal psychology. In Friedman, H. & Hartelius, G. (Eds.), The Wiley Blackwell handbook of transpersonal psychology. (pp. 171). 

In my opinion Transpersonal Psychology is highly complex and and could have different meanings to different people.  I have enjoyed our studies to date and have used much of what Wilber wrote to      better understanding myself before I should counsel others. The study of finding the parallel of Western and Eastern knowledge is quite intriguing.                                                                                             

The study of Transpersonal Psychology involved using many speres of subconsciousness to integrate with traditional psychology practice.

  Combs A,(2013) Ken Wilber's Contribtion                                                                                

In reading “Transpersonal Psychology:  Defining the Past, Divining the Future,” I was impressed by the way the authors distilled transpersonal psychology into three themes: Theme 1- “transpersonal as content of a beyond-ego psychology, Theme 2- “transpersonal as context for integrative psychology of the whole person, Theme 3- “transpersonal as catalyst for the human transformation (italics were mine to emphasize) (Hartlieus, Caplan, Rardin, 2007, pp. 8-9).” These three themes highlight the different meanings of “trans” as “beyond,” “pervading,” and “changing.” In my effort to understand transpersonal psychology, I trudged through the methods, results, and discussions. The study was thorough and did its best to define something almost indefinable. My observation, based on May's reaction to transpersonal psychology, is that the inclusivity of transpersonal psychology lends itself to criticism from those based purely in a scientific paradigm. With adherents of each of the scientific paradigms expressing that transpersonal psychology has overstepped its bounds and needs to “stay in its lane” (my phrase, not May's) (Hartlieus, Caplan, Rardin, 2007, pp. 14-15). It would seem, however, from the readings, that boundary-breaking is an intrinsic aspect of the field of transpersonal psychology. Therefore, for those with an open mind and their own transpersonal experiences, it can be a welcome relief. I find it interesting that Wilber separated himself from transpersonal psychology (Hartlieus, Caplan, Rardin, 2007, pp. 15-17). I would agree with the authors that Wilbers’ “all-quadrant, all level (AQAL) schema of integral psychology” is more like the three-theme definition that they presented in this article than different from it.

References

Hartlieus, G., Caplan, M. & Rardin, M.A. (2007). Transpersonal psychology:  Defining the past, divining the future. The Humanistic Psychologist, 35(2), 1-26. Lawrence Erlbaum Associates, Inc.

The cornerstone concept of transpersonal psychology, an important difference from conventional psychology, is the recognition of spiritual reality and systematic study of altered states of consciousness and aspects of exceptional, beyond-ego, and transformative (or transcendent) human experience.  Basically, there are three main aspects of transpersonal psychology: beyond-ego, integrative/holistic, and transformative (Hartelius et al., 2013).

Wilber’s contribution to transpersonal psychology is important. His work advanced the field by creating comprehensive and systematic framework that wove Eastern and Western knowledge together.  His Spectrum of Consciousness model proposed that human consciousness develops through a sequence of transpersonal levels that eventually leading up to one’s original unity.  His later model AQAL is a grand theoretical framework which is "cartography" in nature.  It is good at locating an experience or developmental stage (the four quadrants) and incorporating different factors such as subjective and objective aspects of the individual and the external (the collective, the environment, the culture, etc.).

Ruumet's "Pathways of the Soul" is more like a specialist in the interior, subjective (the "Upper-Left quadrant" of AQAL model) journey of the soul.  Its core idea is that sense of self and body, our emotional development, our consciousness, our values and our spirituality evolve through a sequence of six primary centers, with momentum in spiral nature.  Ruumet's model can be in complement with AQAL model.

References

Combs, A. (2013). Transcend and include: Ken Wilber's contribution to transpersonal psychology. In Friedman, H. & Hartelius, G. (Eds.), The Wiley Blackwell handbook of transpersonal psychology. (pp. 166 - 186). Malden, MA: John Wiley & Sons, Ltd.

Hartelius, G., Rothe, G., & Roy, P. (2013). A brand from the burning: Defining transpersonal psychology. In Friedman, H. & Hartelius, G. (Eds), The Wiley Blackwell handbook of transpersonal psychology. (pp.3-22). Malden, MA: John Wiley & Sons, Ltd.

Ruumet, H. (1997). Pathways of the soul: A helical model of psychospiritual development. Presence. Journal of Spiritual Directors International,  3(3), 6-24.

Transpersonal psychology can be understood as the study of human consciousness that extends beyond the personal self, encompassing spiritual, mystical, and transcendent dimensions of experience. It seeks to integrate scientific inquiry with contemplative and existential ways of knowing, aiming to bridge psychology and spirituality in a manner that promotes holistic understanding and transformation (MacDonald, 2013). The field studies the full spectrum of consciousness from egoic awareness to states of unity or non-duality. It encourages the development of the whole person, integrating mind, body, and spirit. That is what I most admire about it.

Philosophically, transpersonal psychology challenges the limitations of strict naturalism and materialism that dominate mainstream science, instead proposing an “experientialist” approach in which subjective and mystical experiences are legitimate data for psychological inquiry (MacDonald, 2013, pp. 321–322).

Ken Wilber’s theories are really central to this field, particularly his developmental spectrum and pre/trans distinction. Wilber conceptualized consciousness as evolving from prepersonal to personal to transpersonal stages describes an “unfolding” toward unity consciousness (Combs, 2013, pp. 171–172). His pre/trans fallacy warns against confusing pre-egoic states with genuinely trans-egoic mystical realization (Combs, 2013, p. 173). These theories provide a valuable tool that can help us differentiate authentic spiritual growth from psychological immaturity or dissociation.

Personally, I find Wilber’s models theoretically brilliant but somewhat abstract. They are useful conceptually but less accessible experientially.
Combs, A. (2013). Transcend and include: The history of Ken Wilber’s thought. In H. L. Friedman & G. Hartelius (Eds.), The Wiley-Blackwell handbook of transpersonal psychology (pp. 166–184). Wiley-Blackwell.

MacDonald, D. A. (2013). Philosophical underpinnings of transpersonal psychology as a science. In H. L. Friedman & G. Hartelius (Eds.), The Wiley-Blackwell handbook of transpersonal psychology (pp. 313–322). Wiley-Blackwell.

The field of transpersonal psychology encourages the embodiment of transcendent experiences through the integration of body, mind, and spirit. It promotes expanding the self beyond the ego and the potential to overcome limiting beliefs and patterns to achieve personal growth. It studies the phenomena of mystical experiences, altered states of consciousness, and exceptional human experiences, including near-death experiences (Hartelius et al., 2013). The theoretical basis of transpersonal psychology emerged from Maslow’s work in humanistic psychology, with a focus on growth and potential rather than pathology. My journey of spiritual transformation has resulted from being able to focus on my higher needs.

Wilber’s work is significant to transpersonal psychology as a result of his structural framework for human consciousness, which illustrates spirituality on a spectrum (Combs, 2013). Wilber’s notion of the pre/trans fallacy helps clarify that having no ego in infancy or childhood is not the same as being trans-egoic (Combs, 2013). Wilber’s theories are not experientially valuable to me, but they do provide a framework for understand how consciousness contributes to transpersonal growth.

I can relate to Ruumet’s model of psychospiritual development, having gone through many stages of healing throughout my lifetime. Most recently, I accepted the invitation to explore something deep within as a result of my health crisis. I have experienced returning to a past event or stage of life as Ruumet’s spiral or Helix Model suggests (Ruumet, 1997).

Combs, A. (2013).Transcend and include: Ken Wilber's contribution to transpersonal psychology. In Friedman, H. & Hartelius, G. (Eds.),The Wiley Blackwell handbook of transpersonal psychology. (pp. 166- 186). Malden, MA: John Wiley & Sons, Ltd.

Hartelius, G., Rothe, G., & Roy, P. (2013). A brand from the burning: Defining transpersonal psychology. In Friedman, H. & Hartelius, G. (Eds), The Wiley Blackwell handbook of transpersonal psychology. (pp.3-22). Malden, MA: John Wiley & Sons, Ltd.

Ruumet, H. (1997). Pathways of the soul: A helical model of psychospiritual development. Presence. Journal of Spiritual Directors International,3(3), 6-24.