Glenn Hartelius

Glenn Hartelius (born November 14, 1954) is a researcher, participatory thinker, scholar, author, and professor working in the fields of psychology, consciousness, and exceptional human skills. Hartelius is Main Editor of the International Journal of Transpersonal Studies1.	https://www.transpersonalstudies.org, an online peer-reviewed academic journal. He serves as CEO of Attention Strategies, a non-profit corporation dedicated to research and dissemination of consciousness-based exceptional human skills. He is also a former professor of psychology at the California Institute of Integral Studies (CIIS), San Francisco, where he founded and chaired a doctoral degree program in Integral and Transpersonal Psychology. 
== Biography ==
Born in Kansas City, Missouri, to Danish immigrant parents and raised in California, Hartelius earned his master’s degree in religion at Loma Linda University in 1988. His MA thesis proposed a novel region-specific method for dating three types of terracotta oil lamps from the ancient Levant,2.	Glenn Hartelius, Region-Specific Dating of Cone-Handled, Spur-Handled, and Lidded Saucer Lamps from the Eastern Mediterranean [Master’s thesis]. Loma Linda University, 1988. based on his participation in fieldwork during the excavation of Caesarea Maritima, Israel, between 1972 and 1982. 
Hartelius continued publishing in the field of archeology until 2009, by which time he had earned a PhD in psychology from the California Institute of Integral Studies.3.	https://www.ciis.edu/ciis-news-and-events/blog/glenn-hartelius-(ewp-09)-leads-new-online-phd-program Prior to graduation, Hartelius was offered a position as co-editor of the International Journal of Transpersonal Studies, and a post-doctoral fellowship at the Institute for Transpersonal Psychology in Palo Alto, California, where he later continued as core faculty in the Transpersonal Psychology doctoral program. 
In 2014 Hartelius returned to the California Institute of Integral Studies (CIIS) where he founded and chaired an online PhD program in Integral and Transpersonal Psychology. In 2017 Hartelius was awarded the American Psychological Association Division 32 Carmi Harari Early-Career Award for outstanding contributions to inquiry and application in humanistic psychology.4.	https://www.ciis.edu/ciis-news-and-events/blog/hartelius-wins-apa-award In 2019 Hartelius was awarded the rank of Full Professor, 10 years after earning his PhD.5.	https://www.ciis.edu/ciis-news-and-events/blog/presidents-letter-october-2019
Since 2018, Hartelius has contributed to the launch and development of the Chinese Association of Integral Psychology, under the leadership of Fudan University in Shanghai, China.6.	https://www.ciis.edu/ciis-news-and-events/blog/what-they-did-this-summer-ciis-faculty In 2021, he was invited to join as a founding core faculty member of the Master of Arts in Applied Psychology program initiated by CIIS and Zijing Education Group7.	https://www.ciis.edu/academics/graduate-programs/applied-psychology/news-and-blogs/opening-ceremony—a subsidiary of Tsinghua University in Beijing, China.8.	https://www.ciis.edu/academics/graduate-programs/applied-psychology/news-and-blogs/opening-ceremony In addition to Asia, Hartelius has conducted trainings in Europe as well as North and South America; he is a lecturer for Alef Trust9.	https://www.aleftrust.org in the UK, an educational institution offering degrees through Liverpool-John Moores University. 
== Major Works and Contributions ==
=== Research in Attention, Presence, and Consciousness === 
Hartelius has developed techniques to manage states of consciousness with sensate and imaginal cues10.	Glenn Hartelius, “Quantitative Somatic Phenomenology: Toward an Epistemology of Subjective Experience,” Journal of Consciousness Studies, 14(12), 24–56, 2007. to access a variety of attentional postures.11.	Glenn Hartelius, “Body Maps of Attention: Phenomenal Markers for Two Varieties of Mindfulness.” Mindfulness, 6(6), 1271–1281, 2015. https://doi.org/10.1007/s12671-015-0391-x These postures provide access to high-performance attentional states. 
EEG measurements have shown that there is high within-subject correlation of brain activation associated with accessing specific attentional postures, and within-subject differences in activation between different attentional postures.12.	Glenn Hartelius, Lora Likova, and Christopher Tyler, “Maps of Happiness: Access to Positive Emotional States may be Facilitated by Voluntary Regulation of the Somatic Egocenter within the Felt Experience of Body-Relative Space.” PLOS ONE (submitted). Certain attentional postures showed strong correlations with positive emotional states. This work contributes to the scientific measurement of states of consciousness, and the practical linkage of these states to the cultivation of positive emotional states and exceptional human skills. 
=== Attention Strategies ===
As an educator and trainer,13.	https://www.glennhartelius.com Hartelius has taught attention-based exceptional human skills in Europe, Asia, and North and South America. His individual work focuses on honing the skills needed to be effective in establishing rapport, holding an audience, sustained focus, and restorative relaxation. The attentional processes underlying this approach entail shifting the body-felt location of self to access attentional states that give access to these skills.14.	Glenn Hartelius, “Quantitative Somatic Phenomenology: Toward an Epistemology of Subjective Experience,” Journal of Consciousness Studies, 14(12), 24–56, 2007.15.	Glenn Hartelius, “Body Maps of Attention: Phenomenal Markers for Two Varieties of Mindfulness.” Mindfulness, 6(6), 1271–1281, 2015. https://doi.org/10.1007/s12671-015-0391-x
=== Ketamine Research ===
Hartelius is co-editor with Phil Wolfson of The Ketamine Papers, a compendium that includes first-person accounts of ketamine experiences, the history of its use since its development in the 1960s as a safe anesthetic, the evidence for its effectiveness in treating treatment-resistant depression, its use in combination with psychotherapy in clinical practice, and its relationship to consciousness and transformation.16.	Phil Wolfson & Glenn Hartelius, The Ketamine Papers: Science, Therapy, and Transformation, Multidisciplinary Association for Psychedelic Studies, 2016. The volume was published by the Multidisciplinary Association for Psychedelic Studies in 2016. 
=== The International Journal of Transpersonal Studies ===
As main editor of the International Journal of Transpersonal Studies (IJTS) Hartelius brought this peer-reviewed journal from fewer than 25 subscribers in 2007 to over 90,000 downloads per year by about 45,000 readers in over 200 countries and principalities.17.	www.transpersonalstudies.org IJTS is available freely online, and is indexed in multiple databases including PsychINFO, Scopus, and EBSCO. IJTS is published by Floraglades Foundation, a non-profit organization, who obtained the journal from Saybrook University in 2006. Special topic volumes published in the past decade under Hartelius’ editorship included spiritual awakening, integral yoga psychology, Black psychology and African spirituality, spiritual emergence and spiritual emergency, transpersonal sexuality, Jung and the transpersonal, arts and consciousness, psychedelic ketamine as antidepressant, transpersonal measures of spirituality, transpersonal medicine, transpersonal sociology, transpersonal anthropology, shamanism, and parapsychology.
=== Integrative Psychology ===
Hartelius has proposed an integrative approach to psychology based on Jorge Ferrer’s18.	Jorge N. Ferrer, Revisioning Transpersonal Theory: A Participatory Vision of Human Spirituality, State University of New York Press, 2001.19.	Jorge N. Ferrer and Jacob H. Sherman, eds, “The Participatory Turn: Spirituality, Mysticism, Religious Studies,” State University of New York Press, 2008.20.	Jorge N. Ferrer, Participation and the Mystery: Transpersonal Essays in Psychology, Education, and Religion, State University of New York Press, 2017. development of participatory thought. Hartelius’ contributions to an integrative psychology began with critiques of two contemporary efforts towards such an approach: transpersonal psychology, and Ken Wilber’s integral psychology. He demonstrated from an analysis of published definitions of transpersonal psychology that the field aspires to be both integrative and inclusive;21.	Glenn Hartelius, Mariana Caplan, and Mary-Anne Rardin, “Transpersonal Psychology: Defining the Past, Divining the Future, “The Humanist Psychologist, 35(2), 135–160, 2007. from these he distilled the following definition of transpersonal psychology:
A transformative and integrative psychology of the whole person in intimate relationship with a diverse, interconnected, and evolving world, with special emphasis on exceptional states of consciousness.22.	Glenn Hartelius, “Is Diversity Possible in an Integrative Psychology? Transpersonal as a Whole Person / All Person Approach,” International Journal of Transpersonal Studies, 38(2), iii–x, 2019. https://doi.org/10.24972/ijts.2019.38.2.iii 
Hartelius has offered this as a viable definition for an integrative psychology that would engage numerous areas of psychology beyond the transpersonal field, including cognitive, behavioral, and neuroscientific approaches.
This definition also evokes humanistic and positive psychology notions of cultivating human virtues, strengths, and potentials,23.	Dale Starcher and Sarah L. Allen, “A Global Human Potential Movement and a Rebirth of Humanistic Psychology,” The Humanistic Psychologist, 44(3), 227–241, 2016.24.	P. Alex Linley, Stephen Joseph, Susan Harrington, and Alex M. Wood, “Positive Psychology: Past, Present, and (Possible) Future,” The Journal of Positive Psychology, 1(1), 3–16, 2006. integral psychology’s aspirations for a more cohesive and inclusive field,25.	Ken Wilber, Integral Psychology: Consciousness, Spirit, Psychology, Therapy, Shambhala, 2000. transpersonal psychology’s emphasis on inclusion of all aspects of the human person in their social and ecological contexts,26.	Glenn Hartelius, Mariana Caplan, and Mary-Anne Rardin, “Transpersonal Psychology: Defining the Past, Divining the Future,” The Humanist Psychologist, 35(2), 135–160, 2007. participatory thought’s emancipatory approaches to social justice,27.	Jorge N. Ferrer, Revisioning Transpersonal Theory: A Participatory Vision of Human Spirituality, State University of New York Press, 2001. phenomenology’s engagement with lived experience as a unified whole,28.	Danuta M. Wojnar and Kristen M. Swanson, “Phenomenology: An Exploration,” Journal of Holistic Nursing, 25(3), 172–180, 2007. and a process philosophy understandings of human beings and their contexts as self-organizing dynamic living systems.29.	Eugene T. Gendlin, A Process Model, The Focusing Institute, 1997. 30.	Ludwig Von Bertalanffy, “An Outline of General System Theory,” British Journal for the Philosophy of Science, 1(2), 134–165, 1950.31.	Francisco G. Varela, Humberto R. Maturana, and Ricardo Uribe, “Autopoiesis: The Organization of Living Systems, its Characterization and a Model,” Biosystems, 5(4), 187–196, 1974. https://doi.org/10.1016/0303-2647(74)90031-8 As a scientific psychology such a field would necessarily emphasize critical rigor and empirical evidence.32.	Harris Friedman, “Transpersonal Psychology as a Scientific Field,” International Journal of Transpersonal Studies, 21, 175–187, 2002. https://doi.org/10.24972/ijts.2002.21.1.17533.	Harris Friedman, “Further developing transpersonal psychology as a science: Building and testing middle-range transpersonal theories,” International Journal of Transpersonal Studies, 34(1–2), 55–64, 2015. https://doi.org/10.24972/ijts.2015.34.1-2.5534.	Glenn Hartelius, “Is Diversity Possible in an Integrative Psychology? Transpersonal as a Whole Person / All Person Approach,” International Journal of Transpersonal Studies, 38(2), iii–x, 2019. https://doi.org/10.24972/ijts.2019.38.2.iii While such an enterprise is beyond the capacities of the small transpersonal field, Hartelius and colleagues have demonstrated that transpersonal psychology is expanding beyond its narrower early emphasis on altered states of consciousness and toward a more integrative discipline.35.	Glenn Hartelius, Courtenay R. Crouch, Holly Adler, Marie I. Thouin-Savard, Gretchen Stamp, Maureen Harrahy, and Seth Parto. “Is Transpersonal Psychology in its Second Wave? Evidence from Bibliometric and Content Analyses of Two Transpersonal Journals,” Journal of Transpersonal Psychology, forthcoming.
His critiques of the transpersonal field include its narrowed focus on an East-West approach—an effort at integrating esoteric Far Eastern spiritual wisdom with Western science36.	Stanislav Grof, “East and West: Ancient Wisdom and Modern Science,” The Journal of Transpersonal Psychology, 15(1), 13–36, 1983.—with insufficient attention to the spiritualities of the West, the Middle East, or the indigenous cultures of the global South.37.	Glenn Hartelius, Mariana Caplan, and Mary-Anne Rardin, “Transpersonal Psychology: Defining the Past, Divining the Future,” The Humanist Psychologist, 35(2), 135–160, 2007. Hartelius has documented the inadequate inclusion of women’s voices and scholars from outside of North America, as well as a paucity of empirical research in the field.38.	Glenn Hartelius, Geffen Rothe, and Paul Roy, “A Brand from the Burning: Defining Transpersonal Psychology,” The Wiley-Blackwell Handbook of Transpersonal Psychology, John Wiley & Sons, 2013. https://doi.org/10.1002/9781118591277.ch1
Hartelius has also critiqued Ken Wilber’s efforts to construct an integral approach based on a metaphysical nondual philosophy.39.	Ken Wilber, Integral Psychology: Consciousness, Spirit, Psychology, Therapy. Shambhala, 2000. Hartelius has endorsed and defended Ferrer’s critiques of Wilber’s work,40.	Glenn Hartelius and Jorge N. Ferrer, “Transpersonal Philosophy: The Participatory Turn,” in H. Friedman and G. Hartelius (Eds.), The Wiley-Blackwell Handbook of Transpersonal Psychology, John Wiley & Sons, 2013. https://doi.org/10.1002/9781118591277.ch1041.	Glenn Hartelius, “A Startling New Role for Wilber’s Integral Model; Or, How I Learned to Stop Worrying and Love Perennialism—A Response to Abramson,” Transpersonal Psychology Review, 17(1), 25–37, 2015.42.	Glenn Hartelius, “Participatory Thought has no Emperor and no Absolute—A Further Response to Abramson.” Transpersonal Psychology Review, 17(1), 49–53, 2015. extended the critique by demonstrating that several versions of perennialist thought rely on circular reasoning, and identified these efforts as more closely akin to New Age spiritual visions than to psychology—in particular, as metaphysical visions that incorporate the religious belief that they are scientifically sound.43.	Glenn Hartelius, “Circular Reasoning is Not the Uroboros: Rejecting Perennialism as a Psychological Theory, International Journal of Transpersonal Studies, 36(2), 121–135, 2017. https://doi.org/10.24972/ijts.2017.36.2.121
Building on these critiques, Hartelius has outlined suggestions for how greater integration might be achieved in a more culturally inclusive psychology.44.	Glenn Hartelius, “Transpersonal is a Whole Person Psychology (Editor’s Introduction).” International Journal of Transpersonal Studies, 35(2), iii-vi, 2016. https://doi.org/10.24972/ijts.2016.35.2.iii45.	Glenn Hartelius, Stanley Krippner, and Marie I. Thouin-Savard, “Transpersonal and psychology: An experiment in inclusivity and rigor (Editors’ introduction),” International Journal of Transpersonal Studies, 36(1), iii-vi, 2017. https://doi.org/10.24972/ijts.2017.36.1.iii46.	Glenn Hartelius, Marie Thouin, and Courtenay Crouch, “Rigor in Multicultural Psychology of the Whole Person: Embracing the Challenge (Editors’ Introduction),” International Journal of Transpersonal Studies, 37(1), iii-viii, 2016. https://doi.org/10.24972/ijts.2018.37.1.iii47.	Glenn Hartelius, “Is Diversity Possible in an Integrative Psychology? Transpersonal as a Whole Person / All Person Approach,” International Journal of Transpersonal Studies, 38(2), iii–x, 2019. https://doi.org/10.24972/ijts.2019.38.2.iii In contrast with earlier efforts to integrate psychology around behavioral units,48.	William M. Marston, C. Daly King, and Elizabeth H. Marston, Integrative psychology: A study of unit response, Harcourt, Brace, 1931. integrated psychological states,49.	Frederick C. Thorne, “The Structure of Integrative Psychology,” Journal of Clinical Psychology, 23(1), 3–11, 1967. https://doi.org/10.1002/10974679(196701)23:1<3::AID-JCLP2270230102>3.0.CO;2-I self-knowledge,50.	John Welwood, “Self-Knowledge as the Basis for an Integrative Psychology.” The Journal of Transpersonal Psychology, 11(1), 23–40, 1979. or a nondual cosmic ultimate,51.	Ken Wilber, “An Approach to Integral Psychology,” The Journal of Transpersonal Psychology, 31(2), 109–136, 1999. Hartelius has suggested that work toward an effective and rigorous integral psychology may be advanced by situating psychology in a science that is de-centered from implicit Western cultural assumptions about the human person, and that does not dictate the nature of reality to other cultures. Hartelius holds that when science is engaged horizontally and dialogically with a variety of cultures from a more empirically neutral stance—an approach he has termed participatory empiricism52.	Glenn Hartelius, “Science and a Whole Person Psychology: Can Participatory 52.	Empiricism Ease the Way Forward? (Editor’s Introduction),” International Journal of Transpersonal Studies, 38(1), iii-xv, 2019. https://doi.org/10.24972/ijts.2019.38.1.iii—then psychology can be at once more scientific and more culturally inclusive.
According to Hartelius, scientific psychology directs skepticism toward the beliefs of other cultures, but overlooks some Western cultural beliefs—and disbeliefs—implicit in scientific culture.53.	Glenn Hartelius, “Is Diversity Possible in an Integrative Psychology? Transpersonal as a Whole Person / All Person Approach,” International Journal of Transpersonal Studies, 38(2), iii–x, 2019. https://doi.org/10.24972/ijts.2019.38.2.iii Some psychological phenomena are classified as parapsychology when empirical evidence for their existence contradicts cultural beliefs prevalent in mainstream Western culture. Hartelius cited one study in which participants who unknowingly drank tea blessed by Buddhist monks reported greater improvements in mood than participants who mistakenly believed they were drinking blessed tea.54.	Yung-Jong Shiah and Dean Radin, “Metaphysics of the Tea Ceremony: A Randomized Trial Investigating the Roles of Intention and Belief on Mood While Drinking Tea.” Explore, 9(6), 355–360. He noted that Western science is unlikely to accept the notion that blessing tea is anything more than a social symbol, even in the face of empirical evidence to the contrary. 
One justification used for the rejection of evidence of such phenomena is that extraordinary claims require extraordinary evidence, yet the claim that a blessing can have an actual impact would not be extraordinary in a Buddhist culture—or any number of other cultures.55.	Glenn Hartelius, “Is Diversity Possible in an Integrative Psychology? Transpersonal as a Whole Person / All Person Approach,” International Journal of Transpersonal Studies, 38(2), iii–x, 2019. https://doi.org/10.24972/ijts.2019.38.2.iii Therefore, Hartelius argued, the rejection of evidence for such phenomena is based on Western cultural beliefs, not scientific reasoning. If Western cultural assumptions about reality are also held skeptically, he proposed, scientific research can allow itself to take an interest in exceptional human skills and experiences while remaining agnostic. 
To the objection that science is a materialist enterprise, and that to apply science within psychology necessarily reduces the human person, Hartelius has offered the distinction that Western materialism is a culture-bound system—one that eliminates mental and spiritual experience from the material world for no valid scientific reason.56.	Glenn Hartelius, “Is Diversity Possible in an Integrative Psychology? Transpersonal as a Whole Person / All Person Approach,” International Journal of Transpersonal Studies, 38(2), iii–x, 2019. https://doi.org/10.24972/ijts.2019.38.2.iii He argues that a thoroughgoing materialism will allow the definition of materiality to expand to encompass all manner of phenomena as experienced across cultures. 
In support of the scholarly development of integrative fields of psychology, Hartelius built and led a PhD program in Integral and Transpersonal Psychology at the California Institute of Integral Studies. Its emphasis was academic training in the context of an integrative whole-person approach to psychology. 
Based on his approach to integral psychology, Hartelius was invited to keynote at a 2018 symposium in Kunming, China, used to launch the Chinese Association of Integral Psychology (CAIP).57.	https://www.ciis.edu/ciis-news-and-events/blog/what-they-did-this-summer-ciis-faculty He has also presented keynotes at each of the first two annual conferences of the CAIP, in 2019 and 2020.
=== Transpersonal Psychology ===
Much of Hartelius’ work in support of integrative psychology has been conducted as part of his participation within the field of transpersonal psychology, such as his work creating the first empirically based definition of the field,58.	Glenn Hartelius, Mariana Caplan, and Mary-Anne Rardin, “Transpersonal Psychology: Defining the Past, Divining the Future,” The Humanist Psychologist, 35(2), 135–160, 2007. his editorial role for the International Journal of Transpersonal Studies,59.	www.transpersonalstudies.org his critiques of Wilber’s integral psychology,60.	Glenn Hartelius, “A Startling New Role for Wilber’s Integral Model; Or, How I Learned to Stop Worrying and Love Perennialism—A Response to Abramson,” Transpersonal Psychology Review, 17(1), 25–37, 2015. and his support for participatory thought as an alternate approach to a more integrative psychology.61.	Glenn Hartelius and Jorge N. Ferrer, “Transpersonal Philosophy: The Participatory Turn,” in H. Friedman and G. Hartelius (Eds.), The Wiley-Blackwell Handbook of Transpersonal Psychology, John Wiley & Sons, 2013. https://doi.org/10.1002/9781118591277.ch10 Along with his critiques of the field’s shortcomings in gender and cultural inclusiveness and empirical research, he has also documented gradual improvements in these areas.62.	Glenn Hartelius, Geffen Rothe, and Paul Roy, “A Brand from the Burning: Defining Transpersonal Psychology,” The Wiley-Blackwell Handbook of Transpersonal Psychology, John Wiley & Sons, 2013. https://doi.org/10.1002/9781118591277.ch1
As part of documenting trends within the transpersonal field, Hartelius and colleagues have found that in contrast with first-wave transpersonal psychology, which focused on altered states as access to cosmic transcendence, there appears to be the emergence of a second-wave transpersonal psychology emphasizing participation over transcendence: embodiment in physicality, embeddedness in the diversities of community and environment, and engagement with personal and social transformation.63.	Glenn Hartelius, Courtenay R. Crouch, Holly Adler, Marie I. Thouin-Savard, Gretchen Stamp, Maureen Harrahy, and Seth Parto. “Is Transpersonal Psychology in its Second Wave? Evidence from Bibliometric and Content Analyses of Two Transpersonal Journals,” Journal of Transpersonal Psychology, forthcoming.
A major contribution to the field has been his collaboration with Harris Friedman on editing The Wiley-Blackwell Handbook of Transpersonal Psychology, a 700-page volume published in 2013.64.	Glenn Hartelius and Jorge N. Ferrer, “Transpersonal Philosophy: The Participatory Turn,” in H. Friedman and G. Hartelius (Eds.), The Wiley-Blackwell Handbook of Transpersonal Psychology, John Wiley & Sons, 2013. https://doi.org/10.1002/9781118591277.ch10 Sixty-four transpersonal scholars were solicited for suggestions on topics for inclusion. Fifty-seven authors produced 38 chapters spanning introduction to the field, transpersonal theory, methodologies, experiences, approaches to transformation, healing, and wellness, and transpersonal approaches to disciplines outside of psychology. This work is, according to Miles Vich, one of the founders of transpersonal psychology, “the first comprehensive volume to rely on the field’s diverse literature as it has accumulated over many decades. … This is the essential compendium for the field.”65.	Miles A. Vich, “The Wiley-Blackwell Handbook of Transpersonal Psychology [Review],” The Journal of Transpersonal Psychology, 46(2), 245–254, 2014. 
=== Archeology ===
Hartelius excavated with the Joint Expedition to Caesarea Maritima (JECM) for eight seasons between 1972 and 1982. He teamed with Kenneth Vine of Loma Linda University in the study and publication of terracotta oil lamps excavated by the JECM.66.	Glenn Hartelius, “The 1984 Season: The Terracotta Lamps,” In M. Govaars, M. Spiro, and L. M. White, The Joint Expedition to Caesarea Maritima Excavation Reports, Vol. 9, Field O: The “Synagogue” Site (pp. 98–99), American Schools of Oriental Research, 2009.67. Kenneth L. Vine and Glenn Hartelius, The Corpus of Terracotta Lamps from Caesarea Maritima, Israel, 1971–1980, Loma Linda University, 2000, Retrieved at http://www.digcaesarea.org.68.	Glenn Hartelius. “Ceramic Oil Lamps on the Mithraeum Floor.” In J. A. Blakely (Ed.), The Joint Expedition to Caesarea Maritima Excavation Reports. Vol. IV, The Pottery and Dating of Vault I: Horreum, Mithraeum, and Later Uses (pp. 91–99, 105–107). Edwin Mellen Press, 1987.69.	Glenn Hartelius. “Ceramic oil lamps.” In J. A. Blakely (Ed.), The Joint Expedition to Caesarea Maritima Excavation Reports. Vol. IV, The Pottery and Dating of Vault I: Horreum, Mithraeum, and Later Uses (pp. 141–143, 147). Edwin Mellen Press, 1987.70. Glenn Hartelius with Jeffrey A. Blakely. “Mithraeum Floor, C.8.8046, Ceramic Oil Lamps.” The Joint Expedition to Caesarea Maritima Excavation Reports. Vol. IV, The Pottery and Dating of Vault I: Horreum, Mithraeum, and Later Uses (pp. 69–83). Edwin Mellen Press, 1987.71.	Kenneth L. Vine and Hartelius. “Ceramic Lamps from the Hippodrome of Caesarea Maritima—1974.” In L. T. Geraty, S. H. Horn, and L. G. Herr (Eds.), The Archaeology of Jordan and Other Studies: Presented to Siegfried H. Horn. Andrews University Press, 1986. Hartelius’ contribution was development of evidence for region-specific dating for three types of terracotta oil lamps of the Eastern Mediterranean during the Byzantine and Islamic periods, apparently reflecting a migration of lamp styles from North to South through the Levant during the 4th to 15th centuries CE.72.	Glenn Hartelius. Lidded Saucer Lamps of the Eastern Mediterranean ca. 7th to 15th Centuries C.E. Author, 1985.73.	Glenn Hartelius. Cone-Handled Lamps of the Eastern Mediterranean ca. 4th to 10th Centuries C.E. Author, 1987.74.	Glenn Hartelius. Spur-Handled Lamps of the Eastern Mediterranean ca. 7th to 10th Centuries C.E. Author, 1990.75.	Glenn Hartelius, Region-Specific Dating of Cone-Handled, Spur-Handled, and Lidded Saucer Lamps from the Eastern Mediterranean [Master’s thesis]. Loma Linda University, 1988.76.	Glenn Hartelius, Region-Specific Dating: Cone-Handled, Spur-Handled and Lidded Saucer Lamps of the Eastern Mediterranean ca. 4th to 15th Centuries C.E. Author, 1991. 
== Bibliography ==
=== Books by Hartelius ===
•	The Ketamine Papers: Science, Therapy, and Transformation. P. Wolfson and G. Hartelius (Eds.). Multidisciplinary Association for Psychedelic Studies, 2016.
•	The Wiley-Blackwell Handbook of Transpersonal Psychology. H. L. Friedman and G. Hartelius (Eds.). John Wiley & Sons, 2013. https://doi.org/10.1002/9781118591277
=== Topical Volumes Edited by Hartelius ===
•	“Transpersonal Sexuality.” G. Hartelius, S. A. Malkemus, and M. I. Thouin-Savard (Eds.). International Journal of Transpersonal Studies, 38(1), 2019. 
•	“Spiritual Awakening.” G. Hartelius and K. Kilrea (Eds.). International Journal of Transpersonal Studies, 37(2), 2018. 
•	“Integral Yoga Psychology.” G. Hartelius, M. I. Thouin-Savard, C, R. Crouch, D. Banerji, E. M. Teklinski, and J. Michels (Eds.). International Journal of Transpersonal Studies, 37(1), 2018. 
•	“Transpersonal Measures of Spirituality.” G. Hartelius, M. I. Thouin-Savard, and G. Crane (Eds.). International Journal of Transpersonal Studies, 36(1), 2017. 
•	“Jung and Transpersonal Psychology.” G. Hartelius and J. Kaminker (Eds.). International Journal of Transpersonal Studies, 35(2), 2016.
•	“Black Psychology and Spirituality.” G. Hartelius and A. Graham (Eds.). International Journal of Transpersonal Studies, 35(1), 2016. 
•	“Arts and Consciousness.” G. Hartelius, D. Netzer, and T. Esser (Eds.). International Journal of Transpersonal Studies, 34(1–2), 2015. 
•	“Psychedelic Ketamine as Antidepressant.” G. Hartelius, M. Harrahy, and P. Wolfson (Eds.). International Journal of Transpersonal Studies, 33(2), 2014. 
•	“Transpersonal Medicine.” G. Hartelius, M. Harrahy, and R. Fauver (Eds.). International Journal of Transpersonal Studies, 33(1), 2014. 
•	“Transpersonal Sociology.” G. Hartelius and R. Rominger (Eds.). International Journal of Transpersonal Studies, 32(2), 2013. 
•	“Transpersonal Anthropology.” G. Hartelius and C. D. Laughlin (Eds.). International Journal of Transpersonal Studies, 32(1), 2013. 
•	“Shamanism.” G. Hartelius and A. J. Rock (Eds.). International Journal of Transpersonal Studies, 31(2), 2012. 
•	“Parapsychology.” G. Hartelius and S. A. Saiter (Eds.). International Journal of Transpersonal Studies, 31(1), 2012. 
•	“Ecopsychology.” G. Hartelius and M. A. Schroll (Eds.). International Journal of Transpersonal Studies, 30(1–2), 2011. 
•	“Transpersonal Feminism.” G. Hartelius, C. Brooks, and C. R. Crouch (Eds.). International Journal of Transpersonal Studies, 29(2), 2010. 
•	“Relational Spirituality and Developmental Spirituality.” G. Hartelius and M. Harrahy (Eds.). International Journal of Transpersonal Studies, 29(1), 2010. 
•	“Further Steps to a Metatranspersonal Philosophy and Psychology.” G. Hartelius and H. Friedman (Eds.). International Journal of Transpersonal Studies, 28(2), 2009. 
•	“Perspectives in Spirituality.” H. L. Friedman and G. Hartelius (Eds.). International Journal of Transpersonal Studies, 28(1), 2009. 
•	“Approaches to Transpersonal Psychotherapy.” G. Hartelius and H. L. Friedman (Eds.). International Journal of Transpersonal Studies, 27, 2008. 
•	“Applied Quantitative Research Methods in Transpersonal Psychology.” H. L. Friedman and G. Hartelius (Eds.). International Journal of Transpersonal Studies, 28, 2007.
=== Selected articles by Hartelius (arranged by topic) ===
Consciousness-Based Exceptional Human Capacities
•	Glenn Hartelius. “Somatic phenomenology: Maps of body-felt experience.” The Art and Science of Embodied Research Design: Concepts, Methods and Cases (pp. 87–98). Edited by Jennifer Tantia. Routledge, 2021.
•	Genine P. Smith and Glenn Hartelius. “Resolution of Dissociated Ego States Relieves Flashback-Related Symptoms in Combat-Related PTSD: A Brief Mindfulness Based Intervention.” Military Psychology, 32(2), 135–148, 2020. https://doi.org/10.1080/08995605.2019.1654292
•	Marilyn Schlitz, Darryl Bem, Etzel Cardeña, Jennifer Lyke, Raman Grover, Susan Blackmore, Patrizio Tressoldi, Serena Roney-Dougal, Dick Bierman, Jacob Jolij, Eva Lobach, David Marcusson-Clavertz, Glenn Hartelius, and Arnaud Delorme. “Experimenter Effect and Replication in Psi Research II: A Global Initiative.” The Journal of Parapsychology, 82(2), 115, 2018. 
•	Glenn Hartelius. “Does Spiritual Awakening Exist? Critical Considerations in the Study of Transformative Postconventional Development (Editor’s Introduction).” International Journal of Transpersonal Studies, 37(2), iii–vii, 2018. https://doi.org/10.24972/ijts.2018.37.2.iii
•	Glenn Hartelius and Judith Goleman, “Body Felt Imagery: Thoughts of the Radically Embodied Mind.” In Transformative Imagery: Tapping the Source of Personal and Social Change (pp. 162–173). Jessica Kingsley, 2016. 
•	Glenn Hartelius. “Body Maps of Attention: Phenomenal Markers for Two Varieties of Mindfulness.” Mindfulness, 6(6), 1271–1281, 2015. https://doi.org/10.1007/s12671-015-0391-x
•	Igor Berkhin and Glenn Hartelius. “Why altered states are not enough.” International Journal of Transpersonal Studies, 30(1–2), 63–68, 2011.
•	Glenn Hartelius. “Quantitative Somatic Phenomenology: Toward an Epistemology of Subjective Experience.” Journal of Consciousness Studies, 14(12), 24–56, 2007. 
Integrative/Transpersonal Psychology
•	Glenn Hartelius. “Is Diversity Possible in an Integrative Psychology? Transpersonal as a Whole Person / All Person Approach (Editor’s Introduction).” International Journal of Transpersonal Studies, 38(2), iii–x, 2019. https://doi.org/10.24972/ijts.2019.38.2.iii 
•	Glenn Hartelius. “Science and a Whole Person Psychology: Can Participatory Empiricism Ease the Way Forward? (Editor’s introduction).” International Journal of Transpersonal Studies, 38(1), iii–xv, 2019. https://doi.org/10.24972/ijts.2019.38.1.iii
•	Glenn Hartelius, Marie Thouin, and Courtenay Crouch. “Rigor in Multicultural Psychology of the Whole Person: Embracing the Challenge (Editors’ Introduction).” International Journal of Transpersonal Studies, 37(1), iii–viii, 2018. https://doi.org/10.24972/ijts.2018.37.1.iii
•	Glenn Hartelius. “Taylor’s Soft Perennialism: Psychology or New Age Spiritual Vision.” International Journal of Transpersonal Studies, 36(2), 136–146, 2017. https://doi.org/10.24972/ijts.2017.36.2.136
•	Glenn Hartelius. “Circular Reasoning is Not the Uroboros: Rejecting Perennialism as a Psychological Theory.” International Journal of Transpersonal Studies, 36(2), 121–135, 2017. https://doi.org/10.24972/ijts.2017.36.2.121
•	Glenn Hartelius. “Zombie Perennialism: An Intelligent Design for Psychology? A Further Response to Taylor’s Soft Perennialism.” International Journal of Transpersonal Studies, 36(2), 93–110, 2017. https://doi.org/10.24972/ijts.2017.36.2.93
•	Glenn Hartelius, Stanley Krippner, and Marie I. Thouin-Savard. “Transpersonal and Psychology: An Experiment in Inclusivity and Rigor (Editors’ Introduction).” International Journal of Transpersonal Studies, 36(1), iii–vi, 2017. https://doi.org/10.24972/ijts.2017.36.1.iii
•	Glenn Hartelius. “Taylor’s Soft Perennialism: A Primer of Perennial Flaws in Transpersonal Scholarship.” International Journal of Transpersonal Studies, 35(2), 42–47, 2016. https://doi.org/10.24972/ijts.2017.36.2.136
•	Glenn Hartelius. “Transpersonal is a Whole Person Psychology (Editor’s Introduction).” International Journal of Transpersonal Studies, 35(2), iii–vi, 2016. https://doi.org/10.24972/ijts.2016.35.2.iii
•	Glenn Hartelius. “Non-duality: Not One, Not Two, But Many (Editor’s Introduction).” International Journal of Transpersonal Studies, 34(1–2), iii–vi, 2015. https://doi.org/10.24972/ijts.2015.34.1-2.iii
•	Harris Friedman and Glenn Hartelius. “Transpersonal Psychology, Overview.” In T. Teo (Ed.), Encyclopedia of Critical Psychology. Springer Verlag, 2014. (Invited Submission) https://doi.org/10.1007/978-1-4614-5583-7_521
•	Glenn Hartelius. “The Imperative for Diversity in a Transpersonal Psychology of the Whole Person (Editor’s Introduction).” International Journal of Transpersonal Studies, 33(2), iii–iv, 2014. https://doi.org/10.24972/ijts.2014.33.2.iii
•	Glenn Hartelius. “What Constitutes Evidence in an Evidence-Based Psychology of the Whole Person? (Editor’s Introduction).” International Journal of Transpersonal Studies, 33(1), iii–vi, 2014. https://doi.org/10.24972/ijts.2014.33.1.iii
•	Glenn Hartelius, Geffen Rothe, and Paul Roy. “A Brand from the Burning: Defining Transpersonal Psychology.” In H. L. Friedman and G. Hartelius (Eds.), The Wiley-Blackwell Handbook of Transpersonal Psychology. John Wiley & Sons, 2013. https://doi.org/10.1002/9781118591277.ch1
•	Glenn Hartelius, Harris L. Friedman, and James Pappas. “The Calling to a Spiritual Psychology: Should Transpersonal Psychology Convert?” In H. L. Friedman and G. Hartelius (Eds.), The Wiley-Blackwell Handbook of Transpersonal Psychology. John Wiley & Sons, 2013. https://doi.org/10.1002/9781118591277.ch3
Glenn Hartelius, Harris L. Friedman, and Adrian Andreescu. “Transpersonal studies.” In A. L. C. Runehov, L. Oviedo, and N. P. Azari (Eds.), Encyclopedia of Sciences and Religions. Springer, 2013. https://doi.org/10.1007/978-1-4020-8265-8_1705
Mark A. Schroll and Glenn Hartelius. “Introduction to Special Topic Section: Ecopsychology’s Roots in Humanistic and Transpersonal Psychology, in the Deep Ecology Movement, and Ecocriticism.” International Journal of Transpersonal Studies, 30(1–2), 82–88, 2011.
Glenn Hartelius and Harris Friedman. “Transpersonal Psychology.” In I. B. Weiner and W. E. Craighead (Eds.), The Corsini Encyclopedia of Psychology (4th ed., Vol. 4, pp. 1800–1802). Wiley, 2010. (invited submission) https://doi.org/10.1002/9780470479216.corpsy1007
Stanislav Grof, Harris Friedman, David Lukoff, and Glenn Hartelius. “The Past and Future of the International Transpersonal Association.” International Journal of Transpersonal Studies, 27, 55–62, 2008. https://doi.org/10.24972/ijts.2008.27.1.55
Glenn Hartelius, Mariana Caplan, and Mary-Anne Rardin. “Transpersonal Psychology: Defining the Past, Divining the Future.” The Humanist Psychologist, 35(2), 135–160, 2007.
Mariana Caplan, Glenn Hartelius, and Mary-Anne Rardin. “Contemporary Viewpoints on Transpersonal Psychology.” Journal of Transpersonal Psychology, 35(2), 143–162, 2003. https://doi.org/10.1080/08873260701274017
Participatory Thought
Glenn Hartelius. “Participatory Transpersonalism: Transformative Relational Process, Not the Structure of Ultimate Reality (Editor’s Introduction).” International Journal of Transpersonal Studies, 35(1), iii–ix, 2016. https://doi.org/10.24972/ijts.2016.35.1.iii
Glenn Hartelius. “Participatory Thought Has No Emperor and No Absolute—A Further Response to Abramson.” Transpersonal Psychology Review, 17(1), 49–53, 2015.
Glenn Hartelius. “A Startling New Role for Wilber’s Integral Model; Or, How I Learned to Stop Worrying and Love Perennialism—A Response to Abramson.” Transpersonal Psychology Review, 17(1), 25–37, 2015.
Glenn Hartelius and Jorge N. Ferrer. “Transpersonal Philosophy: The Participatory Turn.” In H. L. Friedman and G. Hartelius (Eds.), The Wiley-Blackwell Handbook of Transpersonal Psychology. John Wiley & Sons, 2013. https://doi.org/10.1002/9781118591277.ch10
Glenn Hartelius and Maureen Harrahy. “Relational Spirituality and Developmental Spirituality: Introduction to Special Topic Section.” International Journal of Transpersonal Studies, 29(1), 17–19, 2010. https://doi.org/10.24972/ijts.2010.29.1.17
Glenn Hartelius. “All That Glisters Is Not Gold: Heterophenomenology and Transpersonal Theory.” Journal of Consciousness Studies, 13(6), 63–77, 2006.
Archeology 
Glenn Hartelius. “The 1984 Season: The Terracotta Lamps.” In M. Govaars, M. Spiro, and L. M. White, The Joint Expedition to Caesarea Maritima Excavation Reports. Vol. 9, Field O: The “Synagogue” Site (pp. 98–99). American Schools of Oriental Research, 2009.
Kenneth L. Vine and Hartelius. The Corpus of Terracotta Lamps from Caesarea Maritima, Israel, 1971–1980. Loma Linda University, 2000. Retrieved at: http://www.digcaesarea.org. 
Glenn Hartelius. Region-Specific Dating: Cone-Handled, Spur-Handled and Lidded Saucer Lamps of the Eastern Mediterranean ca. 4th to 15th Centuries C.E. Author, 1991.
Glenn Hartelius. Spur-Handled Lamps of the Eastern Mediterranean ca. 7th to 10th Centuries C.E. Author, 1990.
Glenn Hartelius. Region-Specific Dating of Cone-Handled, Spur-Handled, and Lidded Saucer Lamps from the Eastern Mediterranean (Master’s thesis). Loma Linda University, 1988. 
Glenn Hartelius. Cone-Handled Lamps of the Eastern Mediterranean ca. 4th to 10th Centuries C.E. Author, 1987.
Glenn Hartelius. “Ceramic Oil Lamps on the Mithraeum Floor.” In J. A. Blakely (Ed.), The Joint Expedition to Caesarea Maritima Excavation Reports. Vol. IV, The Pottery and Dating of Vault I: Horreum, Mithraeum, and Later Uses (pp. 91–99, 105–107). Edwin Mellen Press, 1987.
Glenn Hartelius. “Ceramic oil lamps.” In J. A. Blakely (Ed.), The Joint Expedition to Caesarea Maritima Excavation Reports. Vol. IV, The Pottery and Dating of Vault I: Horreum, Mithraeum, and Later Uses (pp. 141–143, 147). Edwin Mellen Press, 1987.
Glenn Hartelius with Jeffrey A. Blakely. “Mithraeum Floor, C.8.8046, Ceramic Oil Lamps.” The Joint Expedition to Caesarea Maritima Excavation Reports. Vol. IV, The Pottery and Dating of Vault I: Horreum, Mithraeum, and Later Uses (pp. 69–83). Edwin Mellen Press, 1987.
Kenneth L. Vine and Hartelius. “Ceramic Lamps from the Hippodrome of Caesarea Maritima—1974.” In L. T. Geraty, S. H. Horn, and L. G. Herr (Eds.), The Archaeology of Jordan and Other Studies: Presented to Siegfried H. Horn. Andrews University Press, 1986. 
Glenn Hartelius. Lidded Saucer Lamps of the Eastern Mediterranean ca. 7th to 15th Centuries C.E. Author, 1985.
Glenn Hartelius. “Lampes.” In J. Briend and J.-B. Humbert (Eds.), Tell Keisan (1971–1976): Une Cité Phénicienne en Galilee (pp. 89–90). J. Gabalda, 1980.
Category:1954 births
Category:American scientists
Category:American authors
Category:American professors