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.     

Individual Differences in Affective States During Meditation

Previous research has shown the positive effects of meditation on physical and mental health, but little is known about what psychological processes occur during meditation. The current study investigated experience of affective states in Zen meditation during a 3-day meditation retreat using a single-case design. We used a novel push-button method to measure affective states and multilevel models to analyze the 6 single-case studies. As expected, we found that participants were more likely to have a no-self/spiritual or joy/elation experience toward the end of a meditation session than toward the beginning. Contrary to what we expected, there was no relationship between the meditation session variables and having an anguish/suffering experience. Individual differences had a non-negligible influence on the relationships for all 3 affective states, meaning that meditation did not produce the same results in the participants. We conclude by discussing how our method can be incorporated into future studies of meditation, or other religious variables.     

Meditation,personality and arousal

A questionnaire survey of people who had learned a technique of meditation was carried out to assess persistence with practice, perceived effects of meditation practice and subjective experiences during meditation. The results suggested that a significant proportion give up meditating (42.9%) and that the subjective experience of meditation was similar to that of the hypnagogic state. Reported effects of meditation were generally physiological and psychological benefits related to relaxation.A personality questionnaire was also distributed and the results suggested that those attracted to meditation are significantly more neurotic and introverted than the general population but that those who continue with meditation are significantly less neurotic than those who give up their practice.These findings are discussed in terms of regression effects and in relation to a theory of personality and arousal.     

The experience of meditation for people with amyotrophic lateral sclerosis and their caregivers – a qualitative analysis

There is a lack of studies about psychological interventions for people with amyotrophic lateral sclerosis (ALS) and their caregivers. We investigated the experience of a meditation training program tailored for ALS needs. People with ALS (pALS) and their caregivers that joined a meditation program for ALS were interviewed at the end of the program. Verbatims were analyzed with a qualitative approach. Both pALS and their caregivers reported a positive impact on their psychological well-being, promoted by an increase in acceptance and non-judgmental attitude. Furthermore, coping strategies seem to improve, with a positive effect on resilience skills. The ALS meditation training program seems to be an effective psychological intervention for the promotion of well-being in pALS and their caregivers.     

Religiosity/spirituality and health. A critical review of the evidence for biological pathways

The authors review evidence regarding the biological processes that may link religiosity/spirituality to health. A growing body of observational evidence supports the hypothesis that links religiosity/spirituality to physiological processes. Although much of the earliest evidence came from cross-sectional studies with questionable generalizability and potential confounding, more recent research, with more representative samples and multivariate analysis, provides stronger evidence linking Judeo-Christian religious practices to blood pressure and immune function. The strongest evidence comes from randomized interventional trials reporting the beneficial physiological impact of meditation (primarily transcendental meditation). Overall, available evidence is generally consistent with the hypothesis that religiosity/spirituality is linked to health-related physiological processes--including cardiovascular, neuroendocrine, and immune function--althogh more solid evidence is needed.     

Religious Experience in a Cross-Cultural and Interfaith Context: Limitations and Possibilities

Religious experience is a multifaceted aspect of an individual’s experience involving conscious and unconscious components. Individuals, for example, maintain varied ideas of God at different levels of awareness and consciousness, all of which contribute to their broader experience of God. This paper focuses primarily on complex theistic experiences of God, their relationship to psychological and spiritual health, and how these experiences can be changed through psychological intervention. Consideration is also given to ethical issues and other implications of changing one’s religious experience.     

Effects of an 8-week meditation program on the implicit and explicit attitudes toward religious/spiritual self-representations

Explicit self-representations often conflict with implicit and intuitive self-representations, with such discrepancies being seen as a source of psychological tension. Most of previous research on the psychological effects of mindfulness-meditation has assessed people’s self-attitudes at an explicit level, leaving unknown whether mindfulness-meditation promotes changes on implicit self-representations. Here, we assessed the changes in implicit and explicit self-related religious/spiritual (RS) representations in healthy participants following an 8-week mindfulness-oriented meditation (MOM) program. Before and after meditation, participants were administered implicit (implicit association test) and explicit (self-reported questionnaires) RS measures. Relative to control condition, MOM led to increases of implicit RS in individuals whit low pre-existing implicit RS and to more widespread increases in explicit RS. On the assumption that MOM practice may enhance the clarity of one’s transcendental thoughts and feelings, we argued that MOM allows people to transform their intuitive feelings of implicit RS as well as their explicit RS attitudes.     

Men’s Experience of Psychological Abuse: Conceptualization and Measurement Issues

In this paper the literature on men’s experience of psychological abuse (in the U.S.) is reviewed and the ability to conceptualize and measure such abuse is reconsidered. Scales used to measure psychological abuse based on the experiences of battered women are critiqued as inadequate as measures of psychological abuse of men. Although both men and women direct psychological abuse toward their partners, violence perpetrated by men and women is not necessarily the same. Adopting a gender role perspective on psychological abuse, we argue that women may use different strategies to hurt men including manipulation and gender role harassment, whereas coercive control paired with physical abuse may constitute one version of (male) intimate partner violence.     

Inclusive victim consciousness predicts minority group members’ support for refugees and immigrants

What motivates minority group members to support other minorities, rather than compete for resources? We tested whether inclusive victim consciousness —i.e., perceived similarities between the ingroup's and outgroups’ collective victimization—predicts support for other minority groups; and whether personal and family experiences of group‐based victimization moderate these effects. Study 1 was conducted among members of historically oppressed groups in India. As hypothesized, inclusive victim consciousness predicted support for refugees. Personal experiences of group‐based victimization moderated this effect. Conceptually replicating these findings, in Study 2 (among Vietnamese Americans, mostly second‐generation immigrants) inclusive victim consciousness predicted less hostility toward other refugees and immigrants, and greater perceived responsibility to help victims of collective violence. This effect was moderated by family experiences of victimization.     

Mindfulness and self-compassion as predictors of psychological wellbeing in long-term meditators and matched nonmeditators

Mindfulness training has well-documented effects on psychological health. Recent findings suggest that increases in both mindfulness and self-compassion may mediate these outcomes; however, their separate and combined effects are rarely examined in the same participants. This study investigated cross-sectional relationships between self-reported mindfulness, self-compassion, meditation experience, and psychological wellbeing in 77 experienced meditators and 75 demographically matched nonmeditators. Most mindfulness and self-compassion scores were significantly correlated with meditation experience and psychological wellbeing. Mindfulness and self-compassion accounted for significant independent variance in wellbeing. A significant relationship between meditation experience and wellbeing was completely accounted for by a combination of mindfulness and self-compassion scores. Findings suggest that both mindfulness and self-compassion skills may play important roles in the improved wellbeing associated with mindfulness training; however, longitudinal studies are needed to confirm these findings.     

The Relationship Between Psychological Health and Attitude Toward Christianity Among Pupils Aged 11 to 15 Years in England

Advocates of the secularization thesis describe radical decline in the significance of the Christian tradition among young people in England. In this context, a sample of 5,808 pupils age 11 to 15 years provided data about their religious identity and practice and completed the short-form Revised Junior Eysenck Personality Questionnaire (as a measure of psychological health) and the Francis Scale of Attitude toward Christianity (as a measure of their affective commitment to the Christian tradition). The data showed that half of the pupils retained some connection with the Christian tradition and that a positive attitude toward Christianity was associated both with lower psychoticism scores and with higher neuroticism scores. There is evidence, therefore, to link a positive view of Christianity with some indicators of better psychological health (lower psychoticism) and with some indicators of poorer psychological health (higher neuroticism).     

Construct validity of the five facet mindfulness questionnaire in meditating and nonmeditating samples

Previous research on assessment of mindfulness by self-report suggests that it may include five component skills: observing, describing, acting with awareness, nonjudging of inner experience, and nonreactivity to inner experience. These elements of mindfulness can be measured with the Five Facet Mindfulness Questionnaire (FFMQ). The authors investigated several aspects of the construct validity of the FFMQ in experienced meditators and nonmeditating comparison groups. Consistent with predictions, most mindfulness facets were significantly related to meditation experience and to psychological symptoms and well-being. As expected, relationships between the observing facet and psychological adjustment varied with meditation experience. Regression and mediation analyses showed that several of the facets contributed independently to the prediction of well-being and significantly mediated the relationship between meditation experience and well-being. Findings support the construct validity of the FFMQ in a combination of samples not previously investigated.     

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.     

Doing and Being: Mindfulness,Health, and Quiet Ego Characteristics Among Buddhist Practitioners

We examined the relationship between meditation experience, psychological mindfulness, quiet ego characteristics, and self-reported physical health in a diverse sample of adults with a range of Buddhist experience (N = 117) gathered from a web-based survey administered to Buddhist practitioners around the world between August 1, 2007 and January 31, 2008. Practicing meditation on a regular basis and greater experience with Buddhism was related to higher psychological mindfulness scores. Psychological mindfulness was correlated with a latent variable called “quiet ego characteristics” that reflected measures based on Bauer and Wayment’s (Transcending self-interest: psychological explorations of the quiet ego. American Psychological Association, Washington, DC, pp 7–19, 2008) conceptual and multidimensional definition of a “quiet ego”: wisdom, altruism, sense of interdependence with all living things, need for structure (reversed), anger/verbal aggression (reversed), and negative affectivity (reversed). In turn, quiet ego characteristics were positively related to self-reported health. Our findings provide continuing support for the key role psychological mindfulness may play in psychological and physical well-being.     

AGNOSTIC MEDITATIONS ON BUDDHIST MEDITATION

I first attempt a taxonomy of meditation in traditional Indian Buddhism. Based on the main psychological or somatic function at which the meditative effort is directed, the following classes can be distinguished: (1) emotion‐centered meditation (coinciding with the traditional samatha approach); (2) consciousness‐centered meditation (with two subclasses: consciousness reduction/elimination and ideation obliteration); (3) reflection‐centered meditation (with two subtypes: morality‐directed reflection and reality‐directed observation, the latter corresponding to the vipassanā method); (4) visualization‐centered meditation; and (5) physiology‐centered meditation. In the second part of the essay I tackle the problem of the epistemic validity and happiness‐engendering value of Buddhist meditation. In my highly conjectural view, the claim that meditation represents an infallible tool for realizing the (Supreme) Truth as well as a universally valid method for attaining the highest forms of happiness is largely based on the crēdō effect, that is, a placebolike process. I do not deny that meditation may have some positive effects on mental and physical health or that its practice may bring changes to the mind. Meditation may be a valuable alternative approach in life and clinical treatment, but it is far from being a must or a panacea.     

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.     

An examination of self-compassion in relation to positive psychological functioning and personality traits

This study examined the relation of self-compassion to positive psychological health and the five factor model of personality. Self-compassion entails being kind toward oneself in instances of pain or failure; perceiving one’s experiences as part of the larger human experience; and holding painful thoughts and feelings in balanced awareness. Participants were 177 undergraduates (68% female, 32% male). Using a correlational design, the study found that self-compassion had a significant positive association with self-reported measures of happiness, optimism, positive affect, wisdom, personal initiative, curiosity and exploration, agreeableness, extroversion, and conscientiousness. It also had a significant negative association with negative affect and neuroticism. Self-compassion predicted significant variance in positive psychological health beyond that attributable to personality.     

Wanting, having, and needing: integrating motive disposition theory and self-determination theory

Four studies explored the motivational and experiential dynamics of psychological needs, applying both self-determination theory and motive disposition theory. In all 4 studies, motive dispositions toward achievement and affiliation ("wanting" particular experiences) predicted corresponding feelings of competence and relatedness ("having" those experiences). Competence and relatedness in turn predicted well-being, again indicating that these 2 experiences may really be "needed." Illuminating how wanting gets to having, in Studies 2 and 3, participants reported greater self-concordance for motive-congruent goals, which, in longitudinal Study 3, predicted greater attainment of those goals and thus enhanced well-being. Study 4 replicated selected earlier results using an implicit as well as an explicit motive disposition measure. Supporting the presumed universality of competence and relatedness needs, in no studies did motive dispositions moderate the effects of corresponding need-satisfaction on well-being. Discussion focuses on a "sequential process" model of psychological needs that views needs as both motives that instigate and outcomes that reward behavior.     

United States and Japanese college students' attitudes toward seeking professional psychological help

The purpose of the study was to find how nationality, sex, and past experience of seeking professional psychological services are related to attitudes toward seeking professional psychological help. Three hundred Japanese college students and 300 US college students responded to the Attitudes Toward Seeking Professional Psychological Help (ATSPPH) questionnaire. The ATSPPH consists of four subscales: Need (recognition of need), Stigma Tolerance (the degree of tolerance against stigma associated with help‐seeking action), Openness (interpersonal openness), and Confidence (confidence in mental health professionals). As predicted, past experience of seeking professional psychological service and sex were important predictor variables of performance on the ATSPPH scales. Those who had past experience of seeking professional psychological help had more favourable attitudes toward seeking professional psychological help than those who never consulted psychological professionals. Similarly, in testing the past experience separately with the two nation groups, past experience with seeking professional psychological services was found to be a predictor of the overall attitudes toward seeking professional psychological help among Japanese and US participants. Furthermore, Japanese participants with past experience also showed greater recognition of need for professional psychological help and confidence in psychological health professions than Japanese without past experience. The degree of stigma tolerance associated with help‐seeking behaviour and the tendency of interpersonal openness, however, did not differ between Japanese participants with and without the past experience of seeking professional psychological services. The same results were also found among the US participants. In terms of sex as a predictor variable, females tended to have more positive attitudes toward seeking professional psychological help than males. There was a significant nationality by sex interaction effect. US females had significantly more favourable attitudes than the other three groups, indicating that there was sex difference in help‐seeking attitudes in the US group, but not in the Japanese group. If the sex variable is ignored, Japanese students have less favourable overall attitudes toward seeking professional psychological services than US students. Other results and limitations of the study are discussed.     

Traumatic stress,neural self and the spiritual mind

According to recent findings stressful experiences may influence various physiological disturbances and also neuroanatomical changes and some studies also show that psychotherapy and meditation may influence brain functions. Traumatic stress is frequently related to a dissociative response that disintegrates conscious experience. In this context, self-reflection is an essential principle in the process of posttraumatic growth related to spiritual experiences and meditation states that enable mental integration and create the novel integrated self. According to recent findings there is no widely accepted evidence about specific neural mechanisms of processes related to mental integration linked to the spiritual experiences and meditation. Nevertheless there is growing evidence that these integrative experiences are related to various alterations in the brain’s physiology and morphology. These findings provide a new paradigm for understanding of mental disorders and emphasize the fundamental role of mental integration and integrated self in the therapy of psychiatric disorders.