2. Freud's 'id' and Jung's 'self' as aids in self-analysis

The id and the self are described as constructs of our unconscious which can be deployed in describing the analytic process. They can be used like the x in mathematics or the joker in a pack of cards as fitting in almost anywhere. But we can call on them as important aids to concentration, when additional room is made for meditating on the past which then comes to life again. They are useful for analysing ourselves and others. In this way the id as well as the self become aide-mémoires. The analysis of the repressed by means of the transference is not the only road to hitherto unconscious memories. This kind of meditation has helped me despite all reservations to undertake self-analysis and to write an autobiography. I maintain that one can have a transference to oneself. It is, of course, narcissistic. But then, no one can write an autobiography without a healthy dose of narcissism.     

Intersubjectivity and Naturalism — Husserl's Fifth Cartesian Meditation Revisited

As Husserl argues in the fifth Cartesian Meditation, the similarity of my Body (Leib) with the body (Körper) of another person is the founding moment of the experience of the other. This similarity is based on the previous objectivation of my Body. Husserl continuously worried to explicate this similarity-premise and by doing so, it appeared that this objectivation already presupposes intersubjectivity. By running into this problem, the Meditation actually fulfils its program by showing that the other is co-constitutive of the world and more precisely of my existence as a worldly human being. At the same time he developed an alternative approach by identifying the original experience of the other as an expressive unity (Ausdruckseinheit) as the condition of possibility of intersubjective experience. By drawing on the relevant Forschungsmanuskripte in the volumes on Intersubjectivity and on Ideas II, it appears that the Meditation offers a naturalistic theory of intersubjectivity that results from the introduction of the reduction to primordiality. When one takes into account Husserl's analysis of the experience of an expressive unity, that is a defining characteristic of the personalistic attitude, one can clarify the derivative nature of this naturalistic approach.     

LATE NIGHT THOUGHTS ON THE COSMIC SELF–NEW AND OLD: A REFLECTION ON THE COSMIC SELF:

Abstract. Responding to Ted Peters's The Cosmic Self , the author finds parallels and dissonances between New Age assertions and traditional mysticism, East and West. The comprehensive consciousness and interconnectedness of life are addressed by various mysticisms in their search for spiritual realities. However, many of the most recent movements are distinguished by superficiality.     

MATURE CONTEMPLATION

Abstract. This chapter extends biogenetic structural theory to a consideration of the biopsychological principles underlying higher phases of consciousness, particularly those attained by the systematic exploration of consciousness called contemplation. The concepts of psychic energy, flow, centeredness, energy circulation, and dreambody are explored as presented in various mystical traditions, and a model of the underlying neurophysiology is presented in terms of ergotropic-trophotropic tuning. The psychophysiology of various forms of meditation together with emergent peak experiences is examined and integrated into the ergotropic-trophotropic tuning model. Structural invariance of ergotropic-trophotropic tuning as well as invariant aspects of contemplation across different cultures and associated with different symbol systems is considered. Finally the nature and implications of Void Consciousness, God Consciousness, or Abssolute Unitary Being are examined.     

Loving‐Kindness Meditation and Empathy: A Wellness Group Intervention for Counseling Students

The effect of a 6‐week loving‐kindness meditation (LKM) on the multidimensional empathy of 103 master's‐level counseling students was evaluated, in addition to the correlation between reported levels of time spent meditating and empathy. Statistical analyses indicated that participants who received the LKM intervention experienced gains in dimensions of empathy. A significant relationship between quantity of meditation and perspective taking was noted. Implications and suggestions for future research are explored.     

Medial orbital gyrus modulation during spatial perspective changes: Pre- vs. post-8 weeks mindfulness meditation

Mindfulness meditation exercises the ability to shift to an “observer perspective”. That means learning to observe internally and externally arising stimulations in a detached perspective. Both before and after attending a 8-weeks mindfulness training (MT) participants underwent an fMRI experiment (serving as their own internal control) and solved a own-body mental transformation task, which is used to investigate embodiment and perspective taking (and an non-bodily mental transformation task as control).We found a stimulus × time-points interaction: the own-body mental transformation task (vs. non-bodily) in the post (vs. pre-MT) significantly increased activations in the medial orbital gyrus. The signal change in the right medial orbital gyrus significantly correlated with changes in a self-maturity personality scale.A brief MT caused increased activation in areas involved in self related processing and person perspective changes, together with an increase in self-maturity, consistently with the aim of mindfulness meditation that is exercising change in self perspective.     

Trait lasting alteration of the brain default mode network in experienced meditators and the experiential selfhood

Based on the finding in novices that four months of meditation training significantly increases frontal default mode network (DMN) module/subnet synchrony while decreasing left and right posterior DMN modules synchrony, the current study tested the prediction whether experienced meditators (those who are practising meditation intensively for several years) had a change in the DMN “trinity” of modules as a baseline trait characteristic and whether this change is in a similar direction as in the novice trainees who practised meditation for only four months. Comparison of functional connectivity within DMN subnets (measured by electroencephalogram operational synchrony in the three separate DMN modules) between five experienced meditators and 10 naïve participants (who were about to start the meditation training) fully support the prediction. Interpretation that links such DMN subnets changes to the three-dimensional components of the experiential selfhood was proposed.     

正念禅修与成瘾行为

在矫正成瘾行为的研究中,正念禅修作为一种更为有益的尝试,受到研究者们日益广泛的关注。正念禅修指个体自觉地将注意力集中于体验其思想、情绪和身体感觉上,并以觉察、接纳和非批判的态度关注于当下体验的训练方式。目前,研究者主要就正念禅修在成瘾行为矫正中的积极作用、渴望与压力在其中所扮演的作用以及从神经机制三方面对其进行阐述,由于当前的研究大多是初步性的,未来可从研究方法学、解释机制和应用研究等方面展开进一步的探究。     

Mindfulness meditation and reduced emotional interference on a cognitive task

The effect of mindfulness meditation (MM) on attentional control in emotional contexts was examined. In Study 1, MM practitioners (N = 28) categorized tones presented 1 or 4 s following the onset of affective pictures. Reaction times (RTs) to tones for affective minus neutral pictures provided an index of emotional interference. Participants with more MM experience showed less interference from affective pictures and reported higher mindfulness and psychological well-being. Study 2 was a controlled, randomized experimental study in which participants (N = 82) received MM training, relaxation meditation (RM) training, or no intervention (waiting-list control; WLC). Behavioral, self-report, and psychophysiological measures were administered before and after a 7-week intervention period. Although both MM and RM resulted in smaller skin conductance responses to unpleasant pictures and increased well-being, reductions in emotional interference from unpleasant pictures were specific to MM. These findings indicate that MM attenuates prolonged reactivity to emotional stimuli.

Mindfulness meditation is associated with decreases in partner negative affect in daily life

To date, very little research has examined the extrapersonal effects of mindfulness meditation practice. In this study, we investigated whether individual meditation practice exerted an influence on friends or romantic partners. Thirty-five dyads completed an 8-week single-subject protocol using an A-B-A-B design to compare non-meditation phases with meditation phases. One member of each pair was randomly assigned to meditate daily for 15 min during the B-phases of the study; the other dyad member did not meditate in either the A or B phases. Daily diaries for each participant assessed negative affect, positive affect, and facets of mindfulness. For participants in the intermittent meditation condition, meditation was associated with decreased negative affect, increased positive affect, and higher scores on the mindfulness facets of observing, describing, and nonreactivity to inner experience. Results further demonstrated that the negative affect of non-meditating partners decreased during the weeks that their partner meditated and was lower on days that their partner meditated. We did not find similar results for positive affect or mindfulness at the group level. Exploratory analyses suggested that the extrapersonal effects of meditation days on a partner's negative affect might be stronger in romantic couples. This study indicates that 15 min of daily meditation in novice meditators can decrease the negative affect of relationship partners.