Like any other general subject of study, metapsychology is not committed to a specific method, although methods exist as applications of metapsychology, nor to a fixed belief system, although theories exist within the subject of metapsychology. It picks up where psychology, as the science of behavior, leaves off. Hence the name "meta-psychology" has the correct connotation of being a study that goes "beyond" psychology -- beyond the study of behavior to the study of that which behaves -- the person himself -- and the person's perceptual, conceptual, and creative activity, as distinguished from the actions of his body. In this sense, "metapsychology" restores the original meaning of "psychology" as "the study of the psyche, or spirit", and the applications of metapsychology reflect the perennial common goal of therapies, religions, and traditional philosophies, whether one calls this goal the attainment of sanity, of enlightenment, of happiness, of wisdom, or of salvation.
Throughout this book, I will be constantly consulting experiences that I believe we all have in common, as the basis for the points I am going to make. By consulting his own experience, the reader can verify or falsify for himself each of these points. I have assisted this process by including occasional brief exercises. These exercises will greatly enhance the reader's understanding and will allow each reader to verify for himself the points made in the book. My only claim for acceptance of the ideas I am presenting is the assumption that different people have a great deal in common in what they experience and the way in which they experience it. This interpersonal commonality of experience is the fundamental truth that the metapsychological approach provides.
It took me many years of thinking and exploring a variety of different fields to arrive, eventually, at the conviction that this approach was best. Along the way, many different people and schools of thought have influenced my thinking.
I turned to psychiatry in the belief that psychiatrists must have a practical knowledge of life. After all, were they not daily involved in helping people solve their problems? For some reason, perhaps because my father was a physician, it never occurred to me to become a psychologist. During my five years at Yale Medical School, I was fortunate to receive a Freudian analysis from Dr. James Kleeman, a man whose personal characteristics, warmth, and ability to create a safe and therapeutic environment set a standard that has stayed with me ever since. I am sure I have incorporated many elements of his manner into my own style of helping. At least I hope I have.
During my residency training at Stanford University Medical Center, I had the valuable experience of working with Paul Watzlawick and others at the Mental Research Institute in Palo Alto. They showed me that a very unorthodox way of helping people could be quite effective. During this time, I was profoundly disturbed by the work of Truex, Carkhuff, and others, who showed that the effectiveness of many current psychological approaches was by no means established. I had also observed a lack of agreement amongst my teachers and colleagues with respect to diagnosis, prognosis, and recommended modes of therapy. In fact, there was no widely agreed-upon science or method in psychology. Each practitioner ultimately had to make up her own mind about what to do with each individual case. I was disheartened to find that the practical, predictable method for helping people I had hoped to find in psychiatry was not there. Also, having read several of Thomas Szasz's brilliant books, I became profoundly uneasy with the idea that helping someone to become happier had to be a medical or quasi-medical ("therapeutic") action. Therefore, while completing the last two years of my residency, I began to look outside of the more traditional schools of psychology and psychiatry. I looked into Gestalt therapy and encounter groups; I attended Esalen functions; I tried Psychocybernetics and Yoga.
This book is organized in three parts. Part One deals with the basic philosophical underpinnings and theory of metapsychology, Part Two provides a useful categorization of the the various disabilities or undesired conditions that may arise in a person's life, and Part Three presents a theory of personal enhancement and some examples of the very effective techniques currently used by practitioners of applied metapsychology.
The viewpoint I am consistently trying to take in this book is that of the world as seen by an individual person at a particular time. If you find yourself outraged by something I am saying, before throwing the book down in disgust, try checking to see if, in the situation being described, you would experience the world that way and, if so, realize that that's what I am talking about.
I encourage the reader to check each of my points against her own personal experience. The goal of metapsychology is to describe universal characteristics of experience, so what I have to say should either ring true when compared to carefully observed personal experience or stand disproved by that experience.
