Transcendental meditation and mirror-tracing skill.

Learning, performance and patterns of inter- and intra-individual variability of 32 experienced Transcendental Meditators were compared to those of 32 non-meditators. The data indicated that certain effects attributed to the practice of Transcendental Meditation (such as increased alertness and maintenance of attention, greater consistency and less anxiety) are not manifested in terms of learning and performance of a novel perceptual-motor skill.     

Meditation and flexibility of visual perception and verbal problem solving

This study investigates the effects of the regular practice of the Transcendental Meditation (TM) technique on habitual patterns of visual perception and verbal problem solving. The study’s predictions were expressed in the context of Norman’s model, which suggests that meditation reduces conceptually driven processes. It was specifically hypothesized that the TM technique involves a reduction of habitual patterns of perceptual and conceptual activation, resulting in (1) more effective application of schemata to new information and (2) less distracting mental activity during performance. This was predicted to result in improved task performance on task conditions in which either (1) habitual patterns of performance hinder or do not aid performance or (2) habitual patterns aid performance. Subjects began the TM technique, relaxed, or added nothing to their daily schedule for 2-week periods. In addition to generalized effects of the interventions, the immediate effects of the TM technique, relaxation, and reading were compared on a letter perception task. The general hypothesis was supported for tasks of tachistoscopic identification of card and letter-sequence stimuli, but not for the verbal problem solving task of anagram solution.     

Imagery and the autonomic nervous system: some methodological issues.

The present paper is concerned with the role played by image content in the mediation of autonomic nervous system (ANS) arousal. The minimum methodological requirements of such studies are described including controls for imaging, image content, and expectancy effects. Studies meeting these requirements are then reviewed. It is concluded that image content can be a significant modifier of ANS arousal and that this property is not restricted to images containing affective, e.g., phobic, content. These conclusions have relevance to research into techniques such as biofeedback, Transcendental Meditation, and progressive relaxation, where imagery many have a profound influence but where it has received little direct empirical attentiol.     

Physiological anxiety responses in transcendental meditators and nonmeditators

In Exp. I, the spontaneous GSR of seven Transcendental Meditators and seven nonmeditators was measured in a sequence of five conditions: stress (shock avoidance)--rest--meditation (meditators) or rest/eyes closed (nonmeditators)--stress (shock avoidance)--rest. In Exp. II, the spontaneous GSR of a similar group of subjects was measured in a sequence of three conditions: rest--meditation or rest/eyes closed--rest. Analysis of variance did not yield significant differences between meditators and nonmeditators although analysis did verify that the shock-avoidance task effectively produced anxiety. It was concluded that Transcendental Meditation is not an effective means of reducing autonomic responses to stress under the present testing conditions.     

Toward Full Development of the Person

The norm for mental health is not what it should be. Counseling theory is currently expanding its horizons to encompass higher potential of human behavior. The Science of Creative Intelligence (SCI) is presented as a theoretical model for the promotion of more complete development of the individual. SCI's applied aspect, the Transcendental Meditation program, is discussed in terms of research data and its application to the developmental concepts of readiness, intensity of challenge, and identify. The article concludes with a preliminary discussion of the possible interface of present counseling modalities and the practice of SCI. Perhaps SCI has relevance to planning for the promotion of greater mental health.     

Systematic changes in perceptual reactance induced by physical fitness training

The effect of life-change events on perceptual augmentation-reduction was studied in 72 subjects (40 men, 32 women). In three experiments the kinesthetic figural aftereffect was measured prior to and after either a physical fitness program, a course in yoga, or training in Transcendental Meditation. Each program lasted a minimum of 8 wk. Subjects completing fitness training, all of whom were initially classified as augmenters, became reducers by the end of their program. Subjects enrolled in yoga and meditation courses remained relatively stable in their perceptual tendencies.     

Intracerebral source generators characterizing concentrative meditation

Previous researchers have studied meditation practices as a means to understand consciousness as well as altered states of consciousness. Various meditation techniques, such as Transcendental Meditation (TM) and Qigong, have been explored with source localization tools; however, the concentrative meditation technique has yet to be fully studied in this manner. The current study demonstrates findings, which outline differential activation in a self-referential default network during meditation in participants who espouse themselves as regular concentrative meditation practitioners, as well as comparisons with a control group practicing a modified version of the relaxation response. The results are compared with other putative experimental findings employing other meditation techniques, and the findings outlined in the current study are discussed with respect to changes in perceptual awareness often reported by meditators.     

When cognitive scientists become religious, science is in trouble: On neurotheology from a philosophy of science perspective

Since the 1990s medical technology has afforded exciting possibilities for studying the brain. Together with knowledge accrued through psychology and psychiatry, it has set the stage for pioneering research and stimulated disciplines such as Social Neuroscience, the Cognitive Science of Religion, Cognitive Anthropology, and Cognitive Archaeology. Another discipline has arisen, Neurotheology, which is interested in the brain and religious experience. Early proponents such as d'Aquili and Newberg had a religious agenda in their work. Others, such as members of Transcendental Meditation, have used experimental and brain studies to legitimate religious agendas. Experiential shamanists have embarked on a similar legitimation process. The differences between science and therapy and spirituality have been blurred or denied. Neurotheological attempts to discover areas of the brain responsible for religious experiences have led to untenable results. The fact that such research has passed the peer review process of leading psychological, psychiatric, and neurological journals is perhaps more indicative of the pervasiveness of religiosity throughout American society than of objective brain science. This essay argues that neurotheology is an example of the struggle between confessional and critical approaches to the study of religion. The main difference is that the battlefield of this struggle is the brain.     

Moral Development and Higher States of Consciousness

This paper discusses possible relationships between the cognitive–moral development theory of Lawrence Kohlberg and Charles Alexander's life-span model. Central to Alexander's model is the role which levels of mind and higher states of consciousness play throughout the general periods of development. Parallel to Kohlberg's cosmic perspective Stage 7—which goes beyond the representational logic and reasoning identified by Piaget's highest stage—are the postrepresentational stages of development, described by Vedic psychology and Alexander's model as "higher states of consciousness"—transcendental consciousness, cosmic consciousness, God consciousness, and unity consciousness. Research indicates that EEG brainwave coherence is associated with the development of higher states of consciousness and Kohlberg's Stage 7. Studies on the Transcendental Meditation (TM) and TM-Sidhi programs as effective technologies for promoting moral development are further discussed.     

Re: Views

Book reviewed in this article: Popular Psychology Caveat Emptor: Psychology Today: The Magazine of Human Experience. Popular Psychology Caveat Emptor: The Intimate Enemy: How to Fight Fair in Love and Marriage. George R. Bach and Peter Wyden. Popular Psychology Caveat Emptor: Body Language. Julius Fast. Popular Psychology Caveat Emptor: I'm OK, You're OK. Thomas A. Harris. Have it Your Way: Don't Say YES When You Want To Say NO. Herbert Fensterheim and Jean Baer. Have it Your Way: When I say no, I feel guilty. Manuel J. Smith. Have it Your Way: Stand Up, Speak Out, Talk Back! The Key to Self-Assertive Behavior. Robert. Alberti and Michael L. Emmons. McDonaldized Meditation: TM: Discovering Inner Energy and Overcoming Stress. Harold H. Bloomfield, Michael Peter Cain, Dennis T. Jaffe, and Robert B. Kory. McDonaldized Meditation: The TM Book: How to Enjoy the Rest of Your Life. Denise Denniston and Peter McWilliams. McDonaldized Meditation: Transcendental Meditation. Jack Forem. McDonaldized Meditation: Tranquility Without Pills. Jhan Robbins and David Fisher     

Striking EEG profiles from single episodes of glossolalia and transcendental meditation

Transient, focal, epileptic-like electrical changes in the temporal lobe, without convulsions, have been hypothesized to be primary correlates of religious experiences. Given these properties, direct measurement of these phenomena within the laboratory should be rare. However, two illustrated instances have been recorded. The first case involved the occurrence of a delta-wave-dominant electrical seizure for about 10 sec. from the temporal lobe only of a Transcendental Meditation teacher during a peak experience within a routine TM episode. The second case involved the occurrence of spikes within the temporal lobe only during protracted intermittent episodes of glossolalia by a member of a pentecostal sect . Neither subject had any psychiatric history. These observations are commensurate with the hypothesis that religious experiences are natural correlates of temporal lobe transients that can be detected by routine EEG measures.     

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.     

Transcendental meditation, mindfulness, and longevity: an experimental study with the elderly

Can direct change in state of consciousness through specific mental techniques extend human life and reverse age-related declines? To address this question, 73 residents of 8 homes for the elderly (mean age = 81 years) were randomly assigned among no treatment and 3 treatments highly similar in external structure and expectations: the Transcendental Meditation (TM) program, mindfulness training (MF) in active distinction making, or a relaxation (low mindfulness) program. A planned comparison indicated that the "restful alert" TM group improved most, followed by MF, in contrast to relaxation and no-treatment groups, on paired associate learning; 2 measures of cognitive flexibility; mental health; systolic blood pressure; and ratings of behavioral flexibility, aging, and treatment efficacy. The MF group improved most, followed by TM, on perceived control and word fluency. After 3 years, survival rate was 100% for TM and 87.5% for MF in contrast to lower rates for other groups.     

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.     

A Strange Fire: an exploration of psycho‐spiritual development aided by Jungian analysis and Vedanta

This paper explores the process of psychological and spiritual development through a series of active imaginations arising from the author's ‘psycho‐spiritual quest’, a process of transformation in which the individual progressively frees themselves from the ego's identifications and may be afforded a vision of the ‘self as consciousness’, as described by Vedanta. The author describes how this quest was facilitated by the disciplines of Transcendental Meditation, Jungian analysis and Vedanta, and how these three disciplines can work together to foster psycho‐spiritual development. The paper aims to de‐mystify the actual experiences that can accompany these practices. The records of these active imaginations, tracing some key stages in this process, are then presented, with a commentary by Marcus West, linking them to Jung's concepts of ego and Self and recent understandings of consciousness and ego development. There is a discussion of Jung's conceptualizations of the ego and the Self and his rejection of the Vedantic understanding of the Self as consciousness. These views are then explored and a reconciliation is suggested through the understanding of the process of disidentification where the difference between Jung's view of the Self and that of Vedanta is understood to be due to the extent of disidentification from the contents of consciousness.     

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.     

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?     

The Buddha and the computer: Meditation in an age of information

Information overload is one of the factors behind current alarming statistics on stress. Meditation helps the body-mind resist the deleterious effects of the information onslaught. Though meditation is well known as a relaxation technique, its noetic value is often overlooked. Its benefits extend well beyond superficial soothing: it trains attention; it increases pattern recognition; and it reconnects us to the whole of our intelligence, enhancing coordination between its complementary poles. Meditation is a potent high-touch resource in a high-tech world.     

Kant and Kantian Themes in Recent Analytic Philosophy

This article notes six advances in recent analytic Kant research: (1) Strawson's interpretation, which, together with work by Bennett, Sellars, and others, brought renewed attention to Kant through its account of space, time, objects, and the Transcendental Deduction and its sharp criticisms of Kant on causality and idealism; (2) the subsequent investigations of Kantian topics ranging from cognitive science and philosophy of science to mathematics; (3) the detailed work, by a number of scholars, on the Transcendental Deduction; (4) the clearer understanding of transcendental idealism sparked by reactions to Allison's epistemic account; (5) the resulting need—prompted also by new studies of the thing in itself—to face up to the old question of the philosophical defensibility of such idealism; and (6) the active engagement with Kant's ethics and political philosophy that derives from Rawls's and others' work.