Integrating Spiritual Modeling Into Education: A College Course for Stress Management and Spiritual Growth

The article explores the relationship between mysticism and creativity from a psychoanalytic perspective. First, it first surveys prominent psychoanalytic perspectives on mysticism and creativity, situating British psychoanalyst Marion Milner among them. Milner suggests that the same psychological processes are involved in both creative expression and mystical experiences. A state of paradox, affirming both I and not-I, self and no-self, is at the core of mysticism. Similarly, for Milner the paradox of creativity is to break down the barrier of space between self and other while maintaining it. Second, the idea that mystics and artists share a common basic experience is investigated. In both mystical and creative states one finds elements of joy, union, ecstasy, absorption, loss of self-consciousness, and loss of sense of time. Milner's discussion in turn revolves around the I-not-I distinction. She posits that mysticism is one dimension of the creative process-in contrast to the pure oceanic feeling of the mystic, the creative process is constituted by the oceanic state in cyclic oscillation with the surface mind, actively used with the intent to produce something. Third, the relevance of mysticism and creativity for mental health is explored. For Milner, both creativity and mystical experiences are psychologically beneficial in that they undo the overfixed separation self and other caused by the tyranny of the conscious mind. Yet neither mysticism nor creative expression alone, in her view, can heal an underlying lack of sense of self.     

Congruence Between Near-Death and Mystical Experience

Near-death experiences, altered states during a brush with death, may include mystical features like a sense of sacredness and divine union, timelessness/spacelessness, positive mood, noetic quality, and ineffability. We quantified mystical elements in near-death experience by comparing responses on the Mysticism Scale of 292 near-death experiencers and 34 persons who had come close to death without near-death experiences. Two thirds of near-death experiencers reported mystical experiences during their brush with death, compared to none of the comparison survivors. Near-death experiencers scored higher on the Mysticism Scale than did nonexperiencers; they endorsed noetic quality, positive affect, and unity most often and ego loss, timelessness/spacelessness, and ineffability least often. Depth of near-death experience was correlated highly with scores on the Mysticism Scale, but factor analysis of features during the brush with death yielded two distinct factors representing mystical and near-death elements, suggesting that near-death experiences have commonalities with, but can be differentiated from, mystical experience.     

Zeit und Zeitlosigkeit der Psychoanalyse

Time is a central category of psychoanalysis and a differential criterion against other forms of psychotherapy. The polarity of time and timelessness moulds not only the most important analytic notions, but the treatment too. Treatment means work in and on time and means production of the past. In the timeless, fulfilling moment of interpretation, of insight and emotional experience the therapeutic process is condensed to the time of the psychoanalysis. The close connection between time experience and early relationship experience is elaborated along the history of development and thereby, the relevance of integrable deprivations is highlighted. Thus, it is not surprising that psychopathologies are also time pathologies. Psychoanalysis should be the advocate of the experience of time against the increasing acceleration of life.     

Zwischen Tod und Urszene

Are there psychoanalytic ideas about what it means to be fully and creatively alive? Thoughts about this are prompted by Winnicott’s account of living by compliance or by creative apperception. A necessary aspect of independent, creative aliveness is a capacity to be interested in what disturbs our usual thought processes. Clinical examples show the truth of this for therapists in the clinical situation and it applies to life in general as well. Being fully alive involves a particular use of memory so as to move actively up and down one’s life experiences between past and present and also the ability to extend this imaginatively into the future, including particularly the experience of one’s own death which is ultimately and inescapably ‘uncanny’. Such freedom of internal movement makes it possible to see the present as a point of encounter between the past and the future. The past is bounded by the primal scene and the future by death, which represent the beginning and end of time. The present is thus also an encounter between time and timelessness. To tell a dream in an analytical session is to bring the timelessness of the unconscious into a time-bound framework. A clinical example shows how a sense of this crossover between time and timelessness helped a patient use his dream experience to develop a greater sense of aliveness. Vermeer’s painting of ‘The Kitchen Maid’ pouring milk is analysed as a visual representation of the intersection of time and timelessness. A case in a clinical seminar is described, which produced a disorienting sense of timelessness in the seminar group. The seminar leader then needed to help the discussion stay poised at a crossing-point between timelessness and time. A discussion of the myth of Orpheus considers Orpheus’ compulsion to look back at Eurydice as a failure of aliveness because he could not dream Eurydice at the intersection between the timelessness of the underworld and the linear temporality of everyday existence.     

Blackout of my nights: Contentless,timeless and selfless report from the night in patients with central hypersomnias

At the extreme spectrum of consciousness during sleep, some patients with rare hypersomnias reported experiencing a specific night ‘blackout’ when sleeping, i.e., an absence of experiences or recall of them from sleep onset to offset. Thus, we explored through questionnaires the conscious experiences (dreaming experience, mind, self) during the night in 133 patients with idiopathic hypersomnia, 108 patients with narcolepsy, and 128 healthy controls. The night blackout was more frequent in idiopathic hypersomnia than in narcolepsy and control groups. Patients with idiopathic hypersomnia and frequent night amnesia had lower dream recall frequencies, and felt more often sleep as deep and mind as blank during the night. They had a higher proportion of slow wave sleep on their (retrospectively collected) sleep recordings than those without night blackout. This night blackout provides a new model for studying loss of consciousness during sleep, here as a contentless, selfless and timeless feeling upon awakening.     

Disturbances of the sense of time with special reference to the experience of timelessness

Disturbances of the experience of time are examined, with emphasis on the effects of the vicissitudes of the sense of self, affect, unconscious fantasies, and ideas concerning death. The manifest experience is interpreted as a derivative of unconscious, conflict-laden fantasies. Disturbances of the experience of time may be regarded as specific types of affective states, pleasurable or unpleasurable, the quality of the experience being determined by the nature of the underlying unconscious ideational content. Two experiences of timelessness are analyzed, in which the sense of timelessness was determined by the wish to extend time indefinitely. Many elements have been condensed into this basic wish which, as in a dream, was momentarily experienced as already realized.     

AESTHETICS,CREATIVITY, AND MYSTICISM: AN INVESTIGATION OF THREE MODES OF CONSCIOUSNESS

This essay explores the universal nature of aesthetic, creative, and mystical experience, tracing some essential interrelations among the three. Enlarging upon the work of anthropologist Jacques Maquet, I speculate that “sensory fixedness” is both necessary and sufficient to achieve aesthetic experience, and that the unification of mind engendered by sensory fixedness is the essential source of aesthetic power. Therefore, the role of the aesthetic object (construed broadly) is either as an arbitrary sensory focusing mechanism, or as the physical embodiment of a gestalt facilitating fixedness; the first category is merely attractive, while the second contains all that is truly great in art (visual and auditory). I suggest further that as both creative inspiration and mystical experience result from fixedness, both are related to aesthetic experience. However, while aesthetic experience is rooted in sensation, mystical and creative experience, though often prepared by sensory fixedness, may transcend the sensory domain altogether toward more abstract forms of mental fixedness.     

Fear of breakdown and the unlived life

Winnicott's Fear of breakdown is an unfinished work that requires that the reader be not only a reader, but also a writer of this work which often gestures toward meaning as opposed to presenting fully developed ideas. The author's understanding of the often confusing, sometimes opaque, argument of Winnicott's paper is as follows. In infancy there occurs a breakdown in the mother–infant tie that forces the infant to take on, by himself, emotional events that he is unable to manage. He short‐circuits his experience of primitive agony by generating defense organizations that are psychotic in nature, i.e. they substitute self‐created inner reality for external reality, thus foreclosing his actually experiencing critical life events. By not experiencing the breakdown of the mother–infant tie when it occurred in infancy, the individual creates a psychological state in which he lives in fear of a breakdown that has already happened, but which he did not experience. The author extends Winnicott's thinking by suggesting that the driving force of the patient's need to find the source of his fear is his feeling that parts of himself are missing and that he must find them if he is to become whole. What remains of his life feels to him like a life that is mostly an unlived life.     

(A)Temporal dialectic: creative conversations between timelessness/time and transference

The intimate relationship between timelessness, time, and transference is generative in its clinical impact on analysis. A tendency to define and represent timelessness and time as opposing structures, antithetical in aim, can obscure the fertility and complexity of their relationship. The creative and transformative power of an (a)temporal dialectic is proposed whose engagement with transference destroys and creates new paradigms of human experience, presenting analyst and analysand with fresh ways of thinking and being. A brief history of timelessness and time in psychoanalysis follows their intertwined developmental path and their import in transference-countertransference experience.     

The Self Psychological Approach to the Life and Theology of Lee Yong Do

Kohut’s theory of the nuclear self and of the two poles of the grandiose self and the idealizing parental imago show clearly the psychological motivations that molded Lee Yong Do’s life and mysticism. Lee’s grandiose and exhibitionistic personality was created by his disturbed family background and reflected the fragmentation in his nuclear self that he attempted to cure by depending on the archaic symbols of power and grandiosity. However, his religious experiences—in particular, his mystical experiences—functioned as a selfobject providing narcissistic balance and altering the structure of his nuclear self. This was possible because of his redefinition of the concepts of strength and power through religious experiences that made him give up a false sense of self-sufficiency.     

The value of a liberal education: An essay on the power of knowing

Conclusion It is not easy to summarize what has been suggested in this essay. But in greatly simplified terms, something like this may serve.The understanding which comes through education increases the power of man over himself and his world; it increases his awareness, his capacity to influence, to accept and to enjoy. Everybody knows these things, but an explanation of how this power arises has been attempted. To do this, understanding, was said to be a process, a dynamic act, and four perspectives on this act, each showing one of the ways in which power is created have been presented.First, it was suggested that thought is the process of discriminating the field of feeling. This implies a much closer connection between thought and feeling than is ordinarily held. The particular power here is expressed in terms of the idea that the form of thought both expresses and limits at the same time. Due to this you get clear elements not only expressed in their own right, but deriving part of their clarity and individuality because of their explicit exclusion from other elements of the same field. Second, the power of knowing was explained as due to the tension between levels of significance It was suggested that concepts are fields of meaning composed of mutually constituting levels or particularity and generality.Third, it was suggested that the power of knowing comes through the extension of the range of significant feeling through the use of imagination.Finally, the double aspect of consciousness, which allows man both to do something consciously and to guide such doing self-consciously, was indicated as of major importance to the power and practice of a liberal education because it constitutes the power which frees man from himself.No one can liberate another person by organizing his experience for him. That he must do for himself; it is his life. But educators are in the business of disciplining the student in the truly human fashion which includes the organization of our experience in terms of dynamically interacting levels of generality and significance, the objectifying and clarifying of the field of feeling through thought, the broadening and deepening of that range of feeling through the imaginative projection of possibilities for feeling, as well as the steady consciousness of self that frees man from himself.These four aspects constitute the power which man's nature gives to him alone. It is because of this power that man has been called a rational animal. And along side of this power any others which he may be said to possess are as nothing. Indeed, it is open to question whether there are any other separate powers. Someone may want to mention the power of human love, but a moment of reflection should show that all we consider of most value in human love is an expression of the powers of which we have spoken. A liberal education is of value precisely because it is aimed at the development of those qualities of truly human activity which characterize man at his best. We may have to accept something less than this due to human frailty, but we need not be content to aim at anything less.     

Within‐person Relationship between Creative Self‐efficacy and Individual Creativity: The Mediator of Creative Process Engagement and the Moderator of Regulatory Focus

Integrating the dynamic self‐regulatory framework with the motivational self‐regulation perspective, we theorize and test how and when creative self‐efficacy increases individual creativity at the within‐person level. Conceptualizing creative process engagement as a self‐regulation effort, we theorize that creative process engagement mediates the within‐person effect of creative self‐efficacy on individual creativity. We further explore how creative self‐efficacy and chronic regulatory focus interact to affect the within‐person mediating effect. A sample of 145 R&D workers provided two monthly reports for their creative activities and experiences over 8 months. The findings provide empirical support for the hypothesized mediating mechanism. At the within‐person level, creative process engagement mediates the relationship between creative self‐efficacy and individual creativity. The results also show that chronic regulatory focus moderated the mediated relationship. Specifically, creative self‐efficacy is positively related to individual creativity for employees with a strong prevention focus and negatively related to individual creativity for employees with a strong promotion focus.     

Divine timelessness: A coherent but unfruitful doctrine?

The author argues in this article that it is possible to have a consistent and coherent version of the doctrine of divine timelessness. Towards the objection that a timeless God cannot act it is defended that a timeless God can certainly act in the world and can love human people. In spite of the consistency and coherence of the doctrine of divine timelessness, however, the author has serious problems with the fruitfulness of this doctrine when it comes to essential practices of the Christian faith, such like seeking help from God, loving God, and prayer.     

The crystal globe: Emotional empathy and the transformation of self

To test whether emotional empathy is linked to altered perceptions of self in relation to other and/or context, participants read one of two tragic news stories and then completed a self-report empathy measure, as well as an abridged version of Hood's (1975) Mysticism scale either before or after the article. Exposure to a needy other in the story tended to result in greater self-reported mystical experience. Men with a history of mystical experience reported more empathy, but the latter was disconnected from on-line reports of mystical experience. Women's history of mystical experience did not predict empathic responding overall, but their reported empathy was linked to on-line experiences of oneness, absorption into something larger, and space-time distortion with imputed religious significance. Directions for future research, including the possible facilitative role of oxytocin, are discussed.     

BELIEF AND DELUSION: THEIR COMMON ORIGIN BUT DIFFERENT COURSE OF DEVELOPMENT

Abstract. Comparing the experiences of mystics and victims of delusion we find very similar states of conditions: an experience of abnormal significance, pseudohallucinations, the sense of mission, the suspension of time, extremes of mood, and the sudden and passive appearance. Only the subsequent course of life of those having the experiences makes it possible to distinguish between belief and delusion. The criteria are simple: we find hope and doubt only in relation to mystical experience whereas in delusion we find a paralyzed belief; human freedom increases in belief but is lost in delusion; and belief allows the interaction between the person and society while the person who is deluded has no effectiveness in society.     

Gewalt als Selbstschutz gegen Angst

The article reports on the treatment of a radically right wing young man. His ideology, acts of and inclination to violence and his ownership of weapons, including weapons of war, gave him the feeling of being different from the others and also gave him protection from anxiety, especially the fear of death, and some stability to his fragile ego. In his childhood, he functioned as the object of unfulfilled wishes of his mother, who was a war baby and was unable to empathise his feelings. During treatment, he relived traumatic childhood experiences. His powerful feelings and corresponding countertransference experience, opened ways for a comprehensive understanding of his inclination to violence and to new experiences.     

‘Telepathic’ phenomena and separation anxiety

By discussing a treatment characterized by its difficult ending, the author strives to show the dynamic impact of separation on phenomena that can be seen as ‘telepathic’. Led to develop some inalienable attachment to her analyst in the primary transference, the analysand found herself caught up in the contradiction of her visceral dread of dependency, which compelled her to interrupt the work in progress. She then began to work out her analyst's comings and goings and to run into him in public places, as if to be assured of his immovability. This phenomenon arose with high frequency as the effect of some idealization of the maternal object aiming to deny the spatiotemporal gap. The chance that the experience of rejection via indifference may be repeated also entailed the transferential unfurling of a fantasy involving a double, undifferentiation counterbalancing the lived experience of separation. Furthermore, a ‘telepathic’ dream occurred as confirmation of this twin relationship which illustrates the analysand's refusal to renounce her narcissistic object. Projective identifications, agglutinated ego nuclei along with primitive cross‐identifications could, among other concepts, account for such phenomena which are projective in nature yet real all the same. Such mechanisms could have the power to relay thoughts the moment undifferentiated parts of the ego – if not unborn parts of the self – were activated in a potentially symbiotic zone. Marked by a feeling of dispossession, the analyst's countertransference not only seemed to underscore this hypothesis, it also gave a partial explanation for it. Until the analyst could recognize his own nostalgia for a symbiotic relationship, he had to encourage the occurrence of those unexpected meetings which stemmed from a convergence between the transference and the countertransference.     

Weinen, ein Bindungsverhalten

Crying is an age-independent behavior of attachment of the (at that moment) weaker part, who cannot cope with a special experience alone. To cry because of anxiety, anger and mourning expresses helplessness and at the same time is an appeal to others to give help and comfort. Crying creates the chance to show relatedness. The considerate other person perceives himself at that moment to be the stronger one when he sees and hears the crying and usually feels the need to comfort and care. The crying of a newborn baby expresses fear to be abandoned, not to be protected and looked after which means to have to die. With growing experience about the reactions to crying the infant quickly learns which behavior is apt to bring the protecting attachment person closer to him. Crying is synchronized with the expectations of others even at the end of the first year of life, especially with those of the attachment person. Whether a child or an adult cries in a manner appropriate to the situation, or surprisingly does not cry or cries in an exaggerated dramatic manner, very much depends on the experiences made in attachment relationships with crying. In the same way, how effective the comfort can be and whether the other wants to care at all, depends on the experiences of both persons concerning crying and comforting in preceding relationships. If those experiences were reassuring then as adults they can also cry or care and comfort, but if crying even aggravates painful experiences then the adult will have difficulties to desire and to accept comfort from others or offer comfort to others himself.     

Factor Analysis of the Mystical Experience Questionnaire: A Study of Experiences Occasioned by the Hallucinogen Psilocybin

A large body of historical evidence describes the use of hallucinogenic compounds, such as psilocybin mushrooms, for religious purposes. But few scientific studies have attempted to measure or characterize hallucinogen‐occasioned spiritual experiences. The present study examined the factor structure of the Mystical Experience Questionnaire (MEQ), a self‐report measure that has been used to assess the effects of hallucinogens in laboratory studies. Participants (N = 1,602) completed the 43‐item MEQ in reference to a mystical or profound experience they had had after ingesting psilocybin. Exploratory factor analysis of the MEQ retained 30 items and revealed a four‐factor structure covering the dimensions of classic mystical experience: unity, noetic quality, sacredness (F1); positive mood (F2); transcendence of time/space (F3); and ineffability (F4). MEQ factor scores showed good internal reliability and correlated with the Hood Mysticism Scale, indicating convergent validity. Participants who endorsed having had a mystical experience on psilocybin, compared to those who did not, had significantly higher factor scores, indicating construct validity. The four‐factor structure was confirmed in a second sample (N = 440) and demonstrated superior fit compared to alternative models. The results provide initial evidence of the validity, reliability, and factor structure of a 30‐item scale for measuring single, hallucinogen‐occasioned mystical experiences, which may be a useful tool in the scientific study of mysticism.