Transcendental Meditation and Social Psychological Attitudes

Students who practiced Transcendental Meditation (TM) from four university and college campuses were individually matched on seven variables with students from the general population of the same campuses (N # 23 matches). Results of a questionnaire designed to tap six social psychological attitudes indicated significant differences between these groups on five attitudes, with meditating students indicating more positive attitudes. In addition, matched meditating students (N # 6 matches) were compared on the variables of exposure to the TM philosophy and length of time meditating. Results on the exposure dimension found no significant difference between those with high or low exposure on the measured attitudes. Results on the length dimension found long term meditators with significantly more positive attitudes than short term meditators.     

EEG microstates during different phases of Transcendental Meditation practice

Two phases of Transcendental Meditation (TM)—transcending and undirected mentation—were compared to each other and to task-free resting using multichannel EEG recorded from 20 TM practitioners. An EEG microstate analysis identified four classes of microstates which were labeled A, B, C and D, based on their similarity to previously published classes. For each class of microstates, mean duration, coverage and occurrence were computed. Resting and transcending differed from undirected mentation with decreased prominence of Class A and increased prominence of Class D microstates. In addition, transcending showed decreased prominence of Class C microstates compared to undirected mentation. Based on previous findings on the functional significance of the microstate classes, the results indicate an increased reference to reality and decreased visualization during resting and transcending compared to undirected mentation. Also, our results indicate decreased saliency of internally generated mentations during transcending compared to undirected mentation reflecting a more detached and less evaluative processing. It is proposed that the continuous cycling through these two phases of meditation during a TM session might facilitate and train the flexible modulation of the parameters of these microstates of these particular classes which are known to be altered in psychiatric disorders. This might promote beneficial stabilizing effects for the practitioner of TM.     

Effect of Transcendental Meditation versus resting on physiological and subjective arousal

On four successive days, 10 highly trained and experienced meditators were asked to relax for 5 minutes, meditate for 20 minutes, and then relax for 5 minutes. In contrast, 10 other subjects who had no training or experience with meditation were asked to relax for 5 minutes, rest for 20 minutes, and then relax for 5 minutes. Physiological arousal (heart rate, skin resistance, respiration rate, systolic blood pressure, diastolic blood pressure) and subjective arousal (cognitive, somatic, relaxation) were measured throughout the experiment. Results indicated that (a) prior to meditating or resting, meditators tended to have higher heart rates and diastolic blood pressure than did nonmeditators, (b) meditation was associated with generally reduced arousal, but (c) while meditating, meditators did not evidence lower levels of arousal than nonmeditators did while resting. This investigation employed controls, which were not used in previous investigations, and the results place qualifications on previously reported results. The results have implications for the study of personality functioning, stress management, and psychotherapy.     

Transcendental Meditation,Reiki and Yoga: Suffering,Ritual and Self-Transformation

The paper explores three practices of eastern spirituality taken up by westerners for apparently secular purposes. As an 'emic' account that proceeds inductively from the author's experience, it shows how each of these practices is an attempt to change the meaning of suffering through the creative medium of ritual. Rituals are often used as initiations from one form of subjectivity to another. Yoga, Transcendental Meditation, and Reiki are undertaken as means of self-transformation. They may be adopted as 'magical' ways of achieving personal aims, but they also have the potential to take practitioners beyond the ego towards 'sacred' understandings or 'otherness'. The sacred (or 'spiritual'), however, is not necessarily 'the good'. The paper considers the effects of these practices. Do they become forms of self-mastery and power for the individual ego or do they hold out the promise of a more ethical self (in Lévinas's sense of 'ethics')? In other words, do they help resolve the problem of suffering through creating a more communicative body and a self-for-others?     

Avoiding Circularities on the Empathic Path to Transcendental Intersubjectivity

The foundational status that Edmund Husserl envisages for phenomenology in relation to the sciences would seem to suggest that the successful unfolding of contemporary debates in the field of social cognition will be conditioned by progress in resolving certain central controversies in the phenomenology of intersubjectivity, notably in long-standing questions pertaining to the priority of subjectivity in relation to intersubjectivity, and the priority of empathy in relation to other forms of intersubjectivity. That such controversies are long-standing is in no small part attributable to the fact that the debate surrounding Husserl’s seminal attempts to elucidate these problems has placed his account, and certainly his published position, under a certain amount of pressure, pressure which stems from the suspicion that intentionality toward others may be more deeply embedded in subjectivity than the Husserl of Cartesian Meditations seems prepared to admit. Is the primordinally reduced solipsistic subject of the Fifth Meditation really capable of discovering intersubjectivity in the way that Husserl describes, or is such putative discovery (indeed, subjective transformation) already conditioned by a more primitive form of intersubjectivity? This paper investigates two ways in which this kind of “circularity” objection might arise. Firstly, it might be argued that Husserl presupposes an external perspective on one’s own body, a perspective which rationally would have to be correlated with an indeterminate foreign subjectivity. Secondly, the view has been advanced (Zahavi in Husserl and transcendental intersubjectivity: a response to the linguistic-pragmatic critique. Ohio University Press, Athens, OH, 2001b) that horizonal perceptual awareness of another spatio-temporal entity turns out to be essentially intersubjective, on the grounds that awareness of some of an object’s averted aspects commits one to positing the possibility in principle of those averted aspects being available to an indeterminate foreign subjectivity. Objections such as these seem to place the phenomenological enquiry into the encounter with another person at something of a crossroads. On the one hand, they have led some to argue that basic empathy, as Husserl conceives it, must indeed be conditioned by the anonymous constituting influence of a more primitive form of intersubjectivity. On the other hand, the option remains open to seek to defend Husserl’s published position against the charges of circularity. This paper pursues the latter alternative, and argues that, with appropriate clarification, the objections from circularity can be convincingly answered. It will be argued that the key to understanding why the standard Husserlian position can be sustained lies in recognising the centrality of the activity of the imagination as a condition for the possibility of intersubjectivity.     

IV—Kant's Argument for Transcendental Idealism in the Transcendental Aesthetic

This paper gives an interpretation of Kant's argument for transcendental idealism in the Transcendental Aesthetic. I argue against a common way of reading this argument, which sees Kant as arguing that substantive a priori claims about mind-independent reality would be unintelligible because we cannot explain the source of their justification. I argue that Kant's concern with how synthetic a priori propositions are possible is not a concern with the source of their justification, but with how they can have objects. I argue that Kant's notion of intuition needs to be understood as a kind of representation which involves the presence to consciousness of the object it represents, and that this means that a priori intuition cannot present us with a mind-independent feature of reality.     

Transcendental empiricism: Deleuze''s response to Hegel

Funding for the research leading to this article was generously provided by a Social Sciences and Humanities Research Council of Canada Post-Doctoral Fellowship. I would like to thank Andrew Irvine and Steve Savitt for criticisms of an earlier version of this paper, as well as the anonymousMan and World referee.     

A self-referential default brain state: patterns of coherence,power, and eLORETA sources during eyes-closed rest and Transcendental Meditation practice

Activation of a default mode network (DMN) including frontal and parietal midline structures varies with cognitive load, being more active during low-load tasks and less active during high-load tasks requiring executive control. Meditation practices entail various degrees of cognitive control. Thus, DMN activation patterns could give insight into the nature of meditation practices. This 10-week random assignment study compared theta2, alpha1, alpha2, beta1, beta2 and gamma EEG coherence, power, and eLORETA cortical sources during eyes-closed rest and Transcendental Meditation (TM) practice in 38 male and female college students, average age 23.7 years. Significant brainwave differences were seen between groups. Compared to eyes-closed rest, TM practice led to higher alpha1 frontal log-power, and lower beta1 and gamma frontal and parietal log-power; higher frontal and parietal alpha1 interhemispheric coherence and higher frontal and frontal-central beta2 intrahemispheric coherence. eLORETA analysis identified sources of alpha1 activity in midline cortical regions that overlapped with the DMN. Greater activation in areas that overlap the DMN during TM practice suggests that meditation practice may lead to a foundational or ‘ground’ state of cerebral functioning that may underlie eyes-closed rest and more focused cognitive processes.     

Meditation and the unconscious

This paper begins by describing the practice of meditation. It goes on to discuss George Kelly's view of the unconscious and uses meditation to illustrate this view. Some similarities between meditation and psychotherapy are also described within their mainly Kellian perspective. It is concluded, inter alia, that meditation practice sensitizes the world within, which includes subverbal and unconscious material. With increased adeptness its practice may lead to the temporary suspension of our habitual, dualistic, cognitive construing, and thus facilitate the experience of no-thought, tranquility and a sense of oneness or unity. In the long-term, meditation practice may elaborate both subverbal and transverbal construing.     

Introducing Ministry and Fostering Integration: Teaching the Bookends of the Masters of Divinity Program

Abstract. The challenge of integrating knowledge, practice and vocational identity is a persistent challenge to theological educators. Cahalan describes how teaching two book‐end courses in the M.Div. curriculum have opened up possibilities for integration as a process and a goal of the entire curriculum. In the course, Introduction to Pastoral Ministry, students explore six questions in relationship to ministry: who, what, where, when, how and why. In the culminating Integration Seminar, students demonstrate their capacity for thinking theologically about a particular pastoral situation. Through both written and oral presentation, students’ ministerial identity and authority are shaped and challenged as they gain proficiency in drawing what they know from and into what they do in the practice of ministry. Integration is also a strategy for theological educators who strive to take seriously the experiences students come with, the settings to which they will go, and what they most need from the M.Div. degree to gain solid footing in practice while also engaging lifelong learning. This essay is reprinted from Dorothy Bass and Craig Dykstra, eds., For Life Abundant (Wm. B. Eerdmans Publishing Company, 2008).