Journal articles: 'Transcendente meditatie'

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. "Transcendente meditatie goed voor het hart?" Huisarts en Wetenschap 50, no. 5 (May 2007): 309. http://dx.doi.org/10.1007/bf03085155.

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Parmita, Putu Sathyani, Ni Komang Ekawati, and Ni Made Dian Kurniasari. "PERSEPSI SISWA TERHADAP MEDITASI TRANSCENDENTAL SEBAGAI UPAYA MENINGKATKAN KESEHATAN MENTAL SISWA SMA NEGERI BALI MANDARA." ARCHIVE OF COMMUNITY HEALTH 6, no. 1 (June 1, 2019): 63. http://dx.doi.org/10.24843/ach.2019.v06.i01.p09.

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ABSTRAK SMA Bali Mandara adalah sekolah yang menerapkan pendidikan berasrama dengan aktivitas yang sangat padat dimulai dari pukul 04.45 sampai dengan pukul 22.00 WITA, banyak siswa yang mengalami kelelahan bakhan tertidur saat kegiatan belajar mengajar, untuk mengatasi hal itu disekolah ini menerapkan program non akademik Meditasi Transcendental, namun dalam melaksanakan meditasi ini ada beberapa siswa yang tidak bisa melakukan meditasi bersama di sore hari karena masih ada kegiatan belajar mengajar. Tujuan penelitian ini adalah untuk mengetahui persepsi siswa terhadap program Meditasi Transcendental sebagai upaya meningkatkan kesehatan mental siswa SMA Negeri Bali Mandara. Rancangan penelitian ini bersifat deskriptif kualitatif dengan rancangan fenomenologi. Jumlah informan dalam penelitian ini sebanyak 8 orang informan dan 3 informan kunci. Teknik pengambilan sampel dalam penelitian ini menggunakan tekhnik purposive sampling. Metode yang digunakan adalah wawancara mendalam dan observasi. Hasil penelitian ini menunjukkan bahwa Meditasi Transcendental mampu memberikan istirahat yang sangat dalam, sehingga siswa merasa lebih segar dan bugar dalam menjalani aktivitas yang padat. Selain dapat menghilangkan rasa cemas, khawatir, kelelahan dan stres, meditasi ini juga mampu meningkatkan konsentrasi siswa dalam mengikuti pelajaran. Pengetahuan siswa terhadap meditasi ini cukup baik, persepsi siswa secara umum positif menerima kegiatan meditasi Transcendental. Bagi siswa yang mengambil SKS lebih disarankan untuk meditasi sore secara bersama. Kata kunci : SMA Bali Mandara, Meditasi Transcendental ABSTRACT Bali Mandara High School is a school that implements boarding education with very dense activities starting from 04:45 to 22:00 WITA, many students who experience fatigue will fall asleep during teaching and learning activities, to overcome this in the school implement non-academic programs Transcendental Meditation, but in carrying out this meditation there are some students who cannot do meditation together in the afternoon because there are still teaching and learning activities. The purpose of this study was to determine students' perceptions of the Transcendental Meditation program as an effort to improve the mental health of Bali Mandara High School students. The design of this research is descriptive qualitative with a phenomenological design. The number of informants in this study were 8 informants and 3 key informants. The sampling technique in this study uses purposive sampling technique. The method used is in-depth interviews and observation. The results of this study indicate that Transcendental Meditation is able to provide very deep rest, so students feel fresher and fitter in undergoing solid activities. Besides being able to eliminate anxiety, worry, fatigue and stress, this meditation is also able to increase the concentration of students in following the lesson. Students 'knowledge of meditation is quite good, students' perceptions are generally positive about receiving Transcendental meditation activities. For students who take SKS it is recommended to have afternoon meditation together. Keywords: Bali Mandara High School, Transcendental Meditation

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Persinger, M. A. "Enhanced Incidence of “The Sensed Presence” in People Who Have Learned to Meditate: Support for the Right Hemispheric Intrusion Hypothesis." Perceptual and Motor Skills 75, no. 3_suppl (December 1992): 1308–10. http://dx.doi.org/10.2466/pms.1992.75.3f.1308.

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If the “sensed presence” is the transient intrusion of the right hemispheric equivalent of the left hemispheric (and highly linguistic) sense of self, then any process that facilitates interhemispheric electrical coherence should enhance these experiences. As predicted, the “ego-alien intrusion” (sensed presence) factor was specifically and significantly elevated in 221 people who had learned to meditate (65 to 70% were involved in Transcendental Meditation) compared to 860 nonmeditators. Variants of a sensed presence were more frequent in female than in male meditators and were particularly evident in left-handers who had learned to meditate. The effect size suggests that learning a meditation technique is counterindicated for subpopulations, such as borderline, schizotypal, or dissociative personalities, who display very fragile self-concepts.

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Mengga, Charles, Taufiq Pasiak, and Josef Tuda. "Pengaruh Meditasi Kesadaran (Mindfulness Meditation) dengan Metode Pendekatan Cognitive Trancendence Strategies terhadap Perubahan Perilaku Merokok." Jurnal Biomedik:JBM 14, no. 1 (March 31, 2022): 30. http://dx.doi.org/10.35790/jbm.v14i1.37283.

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Abstrak: Smoking behavior is still a health problem in Indonesia. Nicotine dependence which stimulates the release of dopamine in the brain is the reason it is difficult to quit smoking. The awareness factor plays an important role in behavior change. Consciousness is the result of the work of the ascending reticular activating system of the brain. Neuroplasticity is the brain's ability to change and repair brain structures and tissues. Cognitive Transcendence Strategies (CTS) is a strategy that focuses on cognitive and spiritual abilities to optimize willpower, resilience and self-control. Mindfulness meditation aims to eliminate self-ego so that a conscious lifestyle is obtained. This study aims to determine the effect of mindfulness meditation with the CTS approach method on smoking behavior. This study is a quantitative experimental Quasi Experimental Nonequivalent Control Design Group of two groups and calculates the difference in the mean values in each group. The number of research subjects was 40 respondents. The results of this study indicate that Mindfulness Meditation with the CTS approach has an effect on smoking behavior.Keywords: Mindfulness Meditation; CTS; Smoking BehaviorAbstrak: Perilaku merokok masih menjadi masalah kesehatan di Indonesia. Ketergantungan nikotin yang menstimulus pelepasan dopamin dalam otak menjadi alasan sulitnya berhenti merokok. Faktor kesadaran berperan penting dalam perubahan perilaku. Kesadaran merupakan hasil kerja bagian otak Ascending reticular activating system. Neuroplastisitas adalah kemampuan otak untuk mengubah dan memperbaiki struktur dan jaringan otak. Cognitive Transcendence Strategies (CTS) merupakan strategi yang berpusat pada kemampuan kognitif dan spiritual untuk mengoptimalkan willpower, resilience dan self control. Meditasi kesadaran bertujuan untuk menghilangkan ego diri sehingga didapatkan pola hidup yang penuh kesadaran. Penelitian ini bertujuan untuk mengetahui pengaruh meditasi kesadaran dengan metode pendekatan CTS terhadap perilaku merokok. Penelitian ini merupakan penelitian kuantitatif eksperimental Quasi Experimental Nonequivalent Control Desain Group dari dua kelompok dan menghitung perbedaan nilai mean pada masing-masing kelompok. Jumlah subjek penelitian 40 responden. Hasil penelitian ini menunjukkan bahwa Meditasi Kesadaran dengan metode pendekatan CTS berpengaruh terhadap perilaku merokok.Kata Kunci: Meditasi Kesadaran; CTS; Perilaku Merokok

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Slama, Paul. "Phenomenology of Immanence. Doxography on the “Idea of God” (Descartes, Kant, Schelling, Levinas)." Religions 13, no. 8 (August 19, 2022): 755. http://dx.doi.org/10.3390/rel13080755.

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This article describes the history of modern metaphysics as the history of the immanentization of transcendence. We show this from the concept of the “idea of god”, which is the phenomenon that violently separates subjectivity from transcendence and opens up a tear in it that we call “psycho-theological”: the divine violently leaves a trace in us by its very distance. We describe this phenomenon by means of a study of four archives: Descartes’ third Metaphysical Meditations (1641), the refutation of the cosmological proof of the existence of God in Kant’s Transcendental Dialectic in the Critique of Pure Reason (1781–87), Schelling’s commentary on this Kant’s text in his Introduction to the lectures on Philosophy of Revelation (1841), and the traces of Descartes’ third Meditation in the work of Levinas.

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Huitfeld, Christian. "DEN SEKULÆRE MEDITATION OG FÆNOMENOLOGISK BEVIDSTHEDSFORSTÅELSE." Psyke & Logos 28, no. 2 (December 31, 2007): 23. http://dx.doi.org/10.7146/pl.v28i2.8415.

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Artiklen udfordrer den kognitive opfattelse af mindfulness meditation og sammenligner de mere subtile meditationsoplevelser og -processer med tænkning fra den fænomenologiske tradition; noetisk psykologi, radikal empirisme samt transcendental- og eksistentiel fænomenologi. Denne sammenlignende undersøgelse finder en række paralleller i forhold til metode, hensigt og oplevelser. De subtile meditationsoplevelser medfører en række udfordringer af de psykologiske antagelser – begreber som opmærksomhed, bevidsthedstilstande, intentionalitet og eksistentialer viser sig at være relative og afhængige af individets opmærksomhed. Den videnskabelige religionspsykologi må kunne integrere et kvalificeret eksperientelt perspektiv for at kunne afdække det psykologiske erfaringsfelt. Meditativ praksis bør kunne integreres i religionspsykologien i forlængelse af den eksistentiel-fænomenologiske tradition. Endelig bør meditation ikke begrænses til den terapeutiske kontekst, men også anerkendes for dens epistemologiske og eksistentielle potentiale.

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Travis, Frederick, Joseph J. Tecce, and Julia Guttman. "Cortical plasticity, contingent negative variation, and transcendent experiences during practice of the Transcendental Meditation technique." Biological Psychology 55, no. 1 (November 2000): 41–55. http://dx.doi.org/10.1016/s0301-0511(00)00063-6.

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Leach, Matthew, Andrew Francis, and Tahereh Ziaian. "Transcendental Meditation for the improvement of health and wellbeing in community-dwelling dementia caregivers [TRANSCENDENT]." Integrative Medicine Research 4, no. 1 (May 2015): 33. http://dx.doi.org/10.1016/j.imr.2015.04.363.

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Persinger, M. A. "Transcendental Meditation™ and General Meditation are Associated with Enhanced Complex Partial Epileptic-Like Signs: Evidence for “Cognitive” Kindling?" Perceptual and Motor Skills 76, no. 1 (February 1993): 80–82. http://dx.doi.org/10.2466/pms.1993.76.1.80.

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The Personal Philosophy Inventories of 221 university students who had learned to meditate (about 65% to 70% Transcendental Meditation) were compared to 860 nonmeditators. Meditators displayed a significantly wider range of complex partial epileptic-like signs. Experiences of vibrations, hearing one's name called, paranormal phenomena, profound meaning from reading poetry/prose, and religious phenomenology were particularly frequent among meditators. Numbers of years of TM practice were significantly correlated with the incidence of complex partial signs and sensed presences but not with control, olfactory, or perseverative experiences. The results support the hypothesis that procedures which promote cognitive kindling enhance complex partial epileptic-like signs.

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Dorais, Stephanie, and Daniel Gutierrez. "The Influence of Spiritual Transcendence on a Centering Meditation: A Growth Curve Analysis of Resilience." Religions 12, no. 8 (July 26, 2021): 573. http://dx.doi.org/10.3390/rel12080573.

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The authors longitudinally examined a spiritual meditation based on centering prayer. The study consisted of two primary aims: (1) to determine the effectiveness of centering meditation on increasing resilience and (2) to examine the temporal dynamics of spiritual transcendence on resilience during the meditation. Participants (n = 150) engaged in a 4-week randomized controlled trial, in which the treatment group practiced the centering meditation twice a day. The growth curve model includes a three-way interaction to determine if there were group effects in the relationship between spiritual transcendence and time. The interaction between treatment group, time, and spiritual transcendence was statistically significant in explaining the trajectory of resilience, p < 0.05. Based on the findings, the centering meditation was effective in statistically significantly increasing resilience in the treatment group compared to the waitlist control group. In addition, spiritual transcendence significantly potentiated the effect of centering meditation on improving resilience over time, p < 0.05. The authors discuss limitations and implications for research and practice of centering meditation.

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Dear, J. W., K. Gough, and D. J. Webb. "Transcendental meditation and hypertension." Postgraduate Medical Journal 84, no. 994 (August 1, 2008): 417. http://dx.doi.org/10.1136/pgmj.2008.069757.

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Thursby, Gene R. "The Study of Hindu New Religious Movements." Nova Religio 15, no. 2 (November 1, 2011): 6–19. http://dx.doi.org/10.1525/nr.2011.15.2.6.

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The category of Hindu new religious movements is conventional and useful, but has imprecise boundaries. Scholars tend to include within it some groups that have claimed they are not Hindu (Arya Samaj, Ramakrishna Mission) or not religious (Transcendental Meditation). Within its wide range are world-affirming groups dedicated to transforming the physical and social world as well as world-transcending groups that find the status of the world doubtful and their purpose at another level or in another realm. The four articles in this special issue of Nova Religio on Hindu new religious movements represent several aspects of this category, and the potential for accommodation of basic differences, social harmony, and even world-transcendence.

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Gelderloos, Paul, Hubert J. M. Hermans, Henry H. Ahlscröm, and Rita Jacoby. "Transcendence and Psychological Health: Studies With Long-Term Participants of the Transcendental Meditation and TM-Sidhi Program." Journal of Psychology 124, no. 2 (March 1990): 177–97. http://dx.doi.org/10.1080/00223980.1990.10543215.

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Simon, Emőke. "(Re)framing Movement in Stan Brakhage’s Visions in Meditation N°1." Acta Universitatis Sapientiae, Film and Media Studies 6, no. 1 (August 1, 2013): 35–48. http://dx.doi.org/10.2478/ausfm-2014-0003.

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Abstract Considered as one of the main figures of the avant-garde lyrical cinema, Stan Brakhage questions perception. His language of inquiry constantly confronts the spectator with the limits of visual experience of the world and the multiple possibilities of their transgression. Critically addressing one of his short films, Visions in Meditation n°l (1989),1 this analysis aims to discuss the way movement may become a principle of perception, that is to say, according to Gilles Deleuze’s definition - a mode of transgressing the frame of representation. Reappropriating the cinematographic grammar and submitting it to a vibrating movement, Brakhage invents a rhythm which paves the way for a transcendental experience, meanwhile proposing a reflection on the meditative possibilities of the film in terms of the image in meditation. Gilles Deleuze’s way of thinking of cinema in Cinema 1: Movement-image, as well as Slavoj Žižek’s writings on cinema, allows one to consider movement in its cinematographic and philosophical meaning, a project which in Brakhage’s case seems to be primordial

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Jaiswal, Kalpana V., Kavita M. Jaiswal, Kiran J. Jaiswal, and Jagdish Jaiswal. "Evaluation of Knowledge, Attitude and Practice of Transcendental Meditation in Pregnant Women." International Journal of Life-Sciences Scientific Research 3, no. 6 (November 2017): 1462–66. http://dx.doi.org/10.21276/ijlssr.2017.3.6.6.

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Canter, PH, and Barry Spivack. "Systematic review of transcendental meditation." Focus on Alternative and Complementary Therapies 9, no. 4 (December 2004): 336. http://dx.doi.org/10.1211/fact.2004.00322.

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Urushidani, S., and A. Kuriyama. "Transcendental meditation and blood pressure." Journal of Human Hypertension 30, no. 5 (July 9, 2015): 354. http://dx.doi.org/10.1038/jhh.2015.74.

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Travis, Frederick. "Transcendental experiences during meditation practice." Annals of the New York Academy of Sciences 1307, no. 1 (December 23, 2013): 1–8. http://dx.doi.org/10.1111/nyas.12316.

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Mahone, Michelle C., Fred Travis, Richard Gevirtz, and David Hubbard. "fMRI during Transcendental Meditation practice." Brain and Cognition 123 (June 2018): 30–33. http://dx.doi.org/10.1016/j.bandc.2018.02.011.

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Panbilnathan, Aranga. "Effects of Different Types of Meditation on Diastolic Blood Pressure." Epidemiology International 07, no. 01 (March 31, 2022): 13–16. http://dx.doi.org/10.24321/2455.7048.202203.

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Background: The study was intended to find out the effects of different types of meditations namely transcendental meditation and heart rhythm meditation on diastolic blood pressure among male college students. Methodology: Sixty male students studying bachelor’s degree in colleges in and around Tiruvannamalai District, Tamil Nadu, India were randomly selected as subjects to achieve the purpose of this study. The age of subjects ranged between 18 and 24 years, height and weight ranged from 158 to 171 cm and 56 to 69 kg respectively. The selected sixty subjects were divided into three groups of twenty subjects each at random. Group I (transcendental meditation), Group II (heart rhythm meditation) and Group III (control). Prior to and immediately after the training programme, all the subjects of three groups were tested on the selected dependent variable. ANCOVA (analysis of covariance) was used to analyse the collected data to find out the effects of different types of meditations on diastolic blood pressure. Whenever the obtained ‘F’ ratio for the adjusted post-test mean was found to be significant, Scheffe’s test was applied as post hoc test to determine the paired mean differences, if any. The 0.05 level of confidence was fixed to test the level of significance which was considered as an appropriate. Results & Conclusion: There was a significant differences exist among transcendental meditation group, heart rhythm meditation group and control group on selected physiological variable namely diastolic blood pressure. There was significant change on selected physiological variable namely diastolic blood pressure due to transcendental meditation and heart rhythm meditation after twelve weeks of training period. Significant differences were found between transcendental meditation group and heart rhythm meditation group on selected physiological variable namely diastolic blood pressure after twelve weeks of training period.

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Rupčić, Nataša. "Spiritual development – a missing and powerful leverage when building learning organizations." Learning Organization 24, no. 6 (September 11, 2017): 418–26. http://dx.doi.org/10.1108/tlo-07-2017-0071.

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Purpose The purpose of this paper is to examine and discuss the role that spiritual development plays in the development of learning individuals and organizations. Spiritual development has been examined though the lens of various meditative practices (such as transcendental meditation, mindfulness and flow) and religious indoctrinations (such as Hinduism and Islam). Design/methodology/approach Possibilities of developing learning individuals and learning organizations have been examined by reviewing the benefits of meditative practices and core beliefs of several religious indoctrinations. The findings have been discussed and put into context of the desired learning organizations characteristics, especially from the perspective offered by Peter Senge. Findings The presented discussion points to the conclusion that spiritual development, either by practicing certain meditation practices or by implementing core values of different religious indoctrinations, can be considered as a missing and a powerful leverage when developing learning organizations. Spiritual development of individuals might be the missing link or the Holy Grail which could make the learning organizations, as defined by Senge, not only logical and desirable but also attainable. Research limitations/implications In this paper, other religious indoctrinations and their correspondence with the learning organization philosophy, besides Hinduism and Islam, have not been considered. Practical implications Implications for practitioners, especially managers, have been identified regarding recommendations for designing working environments that would enable space and time for practicing meditative practices. Implications for raising the level of consciousness have been identified for individuals striving to enliven their state of being and hence improve their creativity and motivation, as well as the inner sense of serenity and well-being. Suggestions have been provided for practitioners in the academic environment regarding the need to introduce the benefits of raising the level of consciousness to their students. Social implications Raising the level of consciousness and developing spirituality can have tremendous positive social implications in terms of improved health, ethical and moral conduct, social relations, creativity, productivity and general welfare. Originality/value By comparing the benefits of raising the level of consciousness by practicing meditation and reflecting on religious core values and beliefs with the desired learning organization characteristics, it becomes clear that individual spiritual development is the missing link when building learning organizations.

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Oliveira, Daniel Vicentini de, Sônia Maria Marques Gomes Bertolini, Ellis Gilson Chatalov, Maura Fernandes Franco, Maria do Carmo Correia de Lima, Gabriel Lucas Morais Freire, Rogéria Vicentini de Oliveira, and José Roberto Andrade do Nascimento Júnior. "Factors associated with transcendental meditation practice in older people." REVISTA CIÊNCIAS EM SAÚDE 10, no. 3 (September 14, 2020): 85–91. http://dx.doi.org/10.21876/rcshci.v10i3.942.

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Aims: To evaluate factors associated with the practice of transcendental meditation (TM) in the elderly. Methods: Cross-sectional study, with the inclusion of 113 older adults and women, 60 of them practitioners and 53 non-MT practitioners. A semi-structured questionnaire was used as an instrument, composed of sociodemographic, health and TM practice data. Data analysis was performed using the chi-square test and binary logistic regression. Results: The average age of practitioners was lower than that of non-practitioners (63.7 ± 4.0 vs. 69.1 ± 6.6 years). Most of the sample had completed higher education (f = 45; 75%; p = 0.001) and received more than three minimum wages (f = 40; 67.8%; p = 0.001). In the group of TM practitioners there was a greater proportion of individuals with excellent / good self-perceived health (91.7% vs 77.4%; p = 0.034), and less hospitalization in the last semester (5% vs 24.5 %; p = 0.003). Older adults who denied hospitalization or the presence of diabetes mellitus (DM) presented, respectively, 5.7 (95% CI OR 1.1 - 28.9) and 4.9 (95% CI OR 1.3 - 19.2) times chance to practice MT. The practice of TM is 80% more likely to be practiced by older adults with better self-perceived health (OR 0.17; 95% CI 0.03 - 0.96). Conclusion: The practice of a holistic activity such as TM is associated with better self-perceived health than older adults of the same age, and less chance of hospitalization in the last semester and the presence of DM.

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Martarelli, Daniele, Mario Cocchioni, Stefania Scuri, and Pierluigi Pompei. "Diaphragmatic Breathing Reduces Exercise-Induced Oxidative Stress." Evidence-Based Complementary and Alternative Medicine 2011 (2011): 1–10. http://dx.doi.org/10.1093/ecam/nep169.

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Diaphragmatic breathing is relaxing and therapeutic, reduces stress, and is a fundamental procedure of Pranayama Yoga, Zen, transcendental meditation and other meditation practices. Analysis of oxidative stress levels in people who meditate indicated that meditation correlates with lower oxidative stress levels, lower cortisol levels and higher melatonin levels. It is known that cortisol inhibits enzymes responsible for the antioxidant activity of cells and that melatonin is a strong antioxidant; therefore, in this study, we investigated the effects of diaphragmatic breathing on exercise-induced oxidative stress and the putative role of cortisol and melatonin hormones in this stress pathway. We monitored 16 athletes during an exhaustive training session. After the exercise, athletes were divided in two equivalent groups of eight subjects. Subjects of the studied group spent 1 h relaxing performing diaphragmatic breathing and concentrating on their breath in a quiet place. The other eight subjects, representing the control group, spent the same time sitting in an equivalent quite place. Results demonstrate that relaxation induced by diaphragmatic breathing increases the antioxidant defense status in athletes after exhaustive exercise. These effects correlate with the concomitant decrease in cortisol and the increase in melatonin. The consequence is a lower level of oxidative stress, which suggests that an appropriate diaphragmatic breathing could protect athletes from long-term adverse effects of free radicals.

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Nowocień, J., and N. Szejko. "Transcendental cinema and psychiatry. The case of Blue Velvet by David Lynch." European Psychiatry 64, S1 (April 2021): S752. http://dx.doi.org/10.1192/j.eurpsy.2021.1993.

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IntroductionTerm ‘transcendental cinema’ was first used by Paul Schrader in the context of slow cinema, characterized by long shots, austere camerawork and acting devoid of self-consciousness. This style expresses a spiritual state and comes closer to metaphysic dimension. All these features bring transcendental style closer to philosophy of mindfulness characterized by the practice of purposely bringing one’s attention to experiences occurring in the present moment without judgment, a skill one develops through meditation or other training.ObjectivesThe purpose of this project is to demonstrate the connection between transcendental style in cinema and mindfulness. Moreover, we would like to present the cinema as a tool approaching meditation and mindfulness. Particularly, we will use the example of David’s Lynch movie Blue Velvet.MethodsIn our research we use the approach proposed by Paul Schrader and David Lynch to analyze the principles of mindfulness and transcendental cinema in Blue Velvet.ResultsThere are a number of presenting positive impact of mindfulness and meditation on mental and physical health of patient not only with neurological or psychological problems. Transcendental cinema is a representation of mindfulness as it teaches paying attention to single stimulus and staying in one thought. Particularly, the combination of meditation music, slow sequences as well as contemplation of human mind and emotional reactions displayed in Blue Velvet is perfect example of transcendental cinema.ConclusionsWe think that transcendental cinema should be treated as a technique of mindfulness used to understand psychological state of health and disease.DisclosureNo significant relationships.

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Lowe, Scott. "Transcendental Meditation, Vedic Science and Science." Nova Religio 14, no. 4 (May 1, 2011): 54–76. http://dx.doi.org/10.1525/nr.2011.14.4.54.

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Science—in the forms of Western theoretical science, empirical research, and revised Vedic teachings—has played at least three different roles over the last fifty years in the evolving public and internal teachings of the Transcendental Meditation Organization (TMO) of Maharishi Mahesh Yogi. The first phase, starting in 1957, emphasized the power of Indian spiritual teachings to transform the world, and science was downplayed. The second phase, beginning in 1970, was marked by a sudden transformation of the TMO from a small, exotic Indian-based meditation movement to an aggressively modern, science-based, crypto-spiritual business dedicated to bringing optimal physiological and psychological functioning to the world. In the third phase, from the 1980s, a self-selected, relatively small group of dedicated followers entered an enchanted land in which cutting-edge theories from quantum physics were employed creatively to bolster Maharishi's extensively reinterpreted Vedic sciences. It seems likely that this third stage, in which Western science is useful and valid only to the extent that it confirms the ancient Vedic truths, was the destination toward which Maharishi was heading from the inception of his movement. While it is possible that these stages reveal the gradual evolution of Maharishi's thought, it seems more likely that they are the expression of a deliberate strategy of progressive revelation.

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Fehr, Theo G. "Transcendental meditation may prevent partial epilepsy." Medical Hypotheses 67, no. 6 (January 2006): 1462–63. http://dx.doi.org/10.1016/j.mehy.2006.06.008.

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Vegors, S. "Developing Psychological Health With Transcendental Meditation." Complementary Health Practice Review 5, no. 1 (March 1, 1999): 19–23. http://dx.doi.org/10.1177/153321019900500104.

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Travis, Frederick. "Relation between Psychedelic and Transcendental Experiences." International Journal of Psychological Studies 14, no. 4 (November 2, 2022): 31. http://dx.doi.org/10.5539/ijps.v14n4p31.

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Psychedelic use is generally considered safe, and their effects are being equated with those of meditation practices. To assess these conclusions, this paper compares psychedelic and meditation experiences in terms of 1) EEG patterns, 2) brain blood-flow patterns, 3) content of experience, 4) mechanism of action, and 5) therapeutic application. On these five factors, psychedelic and transcendental experiences during meditation practice are completely different: gamma vs alpha EEG; decreased brain blood-flow vs higher frontal blood-flow; intense mental and emotional content vs content-free self-awareness; influenced by the set and setting vs transcending the set and setting.  Since brain patterns and inner experiences differ, it is not accurate to equate psychedelic and transcendental experiences or to use effects or mechanism of one to justify the other. Yes, carefully designed research into both psychedelic and transcendental experiences should continue. But the results of these studies should not be superficially combined.   

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Lapatin, Vadim Al'bertovich. "Phenomenological reduction of E. Husserl through the prism of Buddhist meditation." Философская мысль, no. 3 (March 2021): 81–93. http://dx.doi.org/10.25136/2409-8728.2021.3.33324.

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The subject of this research is the method of phenomenological reduction developed by E. Husserl. The article examines the difficulties faced by this method, as well as observes the reception of Husserl’s ideas by the adherents of phenomenology in the XX century. It is substantiated that the phenomenological reduction is unrealizable by theoretical means due to impossibility to comply in the with the initial requirements of directness and non-prerequisiteness in the verbal expression. At the same time, the author proves that the phenomenological reduction could be implemented as a practice. Buddhist meditation is taken as an example. The goal is set to examine the phenomenological reduction through the prism of meditative practice. The research methodology is based on the comparative study of phenomenological and Buddhist philosophy with regards to the subject matter. The scientific novelty lies in examination of the problem of implementation of phenomenological reduction in the context of a completely different, non-Western tradition. The analysis demonstrates that Buddhism and phenomenology, proceeding from similar ideological prerequisites and studying the same subject, come to the markedly different conclusions. The examination of meditative practice indicated the differences between the phenomenology and Buddhism in their interpretation of the problem of consciousness. The fundamental difference pertains to the problem of “Self”: Buddhism does not recognize the apodictic evidence of the empirical and transcendental ego. This opinion is grounded on observation of the variable nature of the mind in the process of meditation. Other differences considered in this article consists in the discrepancy between the phenomenology and Buddhism regarding the interpretation of such concepts as “intentionality” and “ideation”.

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Damayanti, Santi, I. Kadek Indra Sucipta, and Rizky Erwanto. "Trancendental Meditation Control Blood Sugar Levels On Elderly People." Jurnal Midpro 12, no. 2 (November 1, 2020): 212. http://dx.doi.org/10.30736/md.v12i2.168.

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The proportion of diabetes melitus patient’s number increases along with age. The proportion of glucose tolerance disorder increases along with age among people in the 65-74 age group. The transcendental meditation therapy is a therapy to lower the cortisone hormone level, in order to increase the effectiveness of the insulin hormone. Objective to determine the effectiveness of transcendental meditation therapy on blood glucose level in elderly people. Methods research is a quasi experiment research with a pre and post test without control design, the research sample were selected using a consecutive sampling technique, as much as 31 respondents. The data collected were analyzed using Wilcoxon test. Result of statistic test before the meditation therapy showed a minimum value of 104 and maximum value of 420 with a median value of 179.00, and after the meditation therapy, the result showed minimum value of 85 and maximum value of 282 with a median value of 129.00. Result of the statistic test using Wilcoxon test showed a p-value =0.000(p-value<0.05) Conclusion is an influence of transcendental meditation therapy on blood glucose level in elderly people at BPSTW Yogyakarta Budi Luhur Unit, Kasihan Bantul.

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Schneider, Joanne Kraenzle, Chuntana Reangsing, and Danny G. Willis. "Effects of Transcendental Meditation on Blood Pressure." Journal of Cardiovascular Nursing 37, no. 3 (May 2022): E11—E21. http://dx.doi.org/10.1097/jcn.0000000000000849.

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Curran, Jesse. "Transcendental Meditation: Sustainability Studies and Dickinson’s Breath." Emily Dickinson Journal 22, no. 2 (2013): 86–106. http://dx.doi.org/10.1353/edj.2013.0009.

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Dillbeck, Michael C., and David W. Orme-Johnson. "Physiological differences between transcendental meditation and rest." American Psychologist 42, no. 9 (1987): 879–81. http://dx.doi.org/10.1037/0003-066x.42.9.879.

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Orme-Johnson, David W. "Transcendental meditation does not predispose to epilepsy." Medical Hypotheses 65, no. 1 (January 2005): 201–2. http://dx.doi.org/10.1016/j.mehy.2005.02.003.

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Chalmers, Roger. "Transcendental meditation does not predispose to epilepsy." Medical Hypotheses 65, no. 3 (January 2005): 624–25. http://dx.doi.org/10.1016/j.mehy.2005.02.041.

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Infante, Jose Rafael, Fernando Peran, Margarita Martinez, Ana Roldan, Rafael Poyatos, Concha Ruiz, Francisco Samaniego, and Federico Garrido. "ACTH and β-endorphin in transcendental meditation." Physiology & Behavior 64, no. 3 (June 1998): 311–15. http://dx.doi.org/10.1016/s0031-9384(98)00071-7.

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Cooper, R., B. I. Joffe, J. M. Lamprey, A. Botha, R. Shires, S. G. Baker, and H. C. Seftel. "Hormonal and biochemical responses to transcendental meditation." Postgraduate Medical Journal 61, no. 714 (April 1, 1985): 301–4. http://dx.doi.org/10.1136/pgmj.61.714.301.

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Davis, L. "Hormonal and biochemical responses to transcendental meditation." Postgraduate Medical Journal 62, no. 723 (January 1, 1986): 69. http://dx.doi.org/10.1136/pgmj.62.723.69.

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Joffe, B. I., and H. C. Seftel. "Hormonal and biochemical responses to transcendental meditation." Postgraduate Medical Journal 62, no. 723 (January 1, 1986): 69. http://dx.doi.org/10.1136/pgmj.62.723.69-a.

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Levenson, Michael R., Patricia A. Jennings, Carolyn M. Aldwin, and Ray W. Shiraishi. "Self-Transcendence: Conceptualization and Measurement." International Journal of Aging and Human Development 60, no. 2 (March 2005): 127–43. http://dx.doi.org/10.2190/xrxm-fyra-7u0x-grc0.

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Self-transcendence has been hypothesized to be a critical component of wisdom (Curnow, 1999) and adaptation in later life (Tornstam, 1994). It reflects a decreasing reliance on externals for definition of the self, increasing interiority and spirituality, and a greater sense of connectedness with past and future generations. The Adult Self-Transcendence Inventory was administered to 351 individuals along with the NEO-FFI Personality Scale (McCrae & Costa, 1989). A principal axis factor analysis identified two factors: self-transcendence and alienation. The relationships between self-transcendence and neuroticism, openness to experience, extraversion, and agreeableness were significant, although modest, suggesting that self-transcendence cannot be accounted for in terms of positive personality traits alone. As expected, a multiple regression analysis indicated that self-transcendence was negatively related to neuroticism and positively related to meditation practice. The present study appears to lend support to the construct of self-transcendence.

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Dillbeck, Michael C., Panayotis D. Assimakis, Dennis Raimondi, David W. Orme-Johnson, and Robin Rowe. "Longitudinal Effects of the Transcendental Meditation and TM-Sidhi Program on Cognitive Ability and Cognitive Style." Perceptual and Motor Skills 62, no. 3 (June 1986): 731–38. http://dx.doi.org/10.2466/pms.1986.62.3.731.

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50 college students practicing the Transcendental Meditation and TM-Sidhi program were administered the Culture Fair Intelligence Test and Group Embedded Figures Test. Significant longitudinal increases over a 3- to 5-yr. period were found in performance on both measures. In the context of normative data, these findings indicate that the practices contribute to an increase in the effectiveness of cognitive ability and cognitive style. The results are consistent with previous findings on the positive effect of the Transcendental Meditation and TM-Sidhi program on these variables in an educational setting.

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Lowe, Scott. "The Neo-Hindu Transformation of an Iowa Town." Nova Religio 13, no. 3 (February 1, 2010): 81–91. http://dx.doi.org/10.1525/nr.2010.13.3.81.

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In 1975, Fairfield, Iowa became the de facto center of the Transcendental Meditation Movement in the U.S., to the dismay of many long-term residents of the town. In the following thirty-four years that the town and TM communities have coexisted, both have evolved and changed in ways that few could have anticipated. Fairfield is now a much more colorful, interesting, and prosperous community than its comparably sized neighbors. This photo essay provides an introductory overview of the as-yet-unwritten history of the Transcendental Meditation Movement in Iowa.

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Dobrakowski, Paweł, Michal Blaszkiewicz, and Sebastian Skalski. "Changes in the Electrical Activity of the Brain in the Alpha and Theta Bands during Prayer and Meditation." International Journal of Environmental Research and Public Health 17, no. 24 (December 21, 2020): 9567. http://dx.doi.org/10.3390/ijerph17249567.

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Focused attention meditation (FAM) is a category of meditation based on an EEG pattern, which helps the wandering mind to focus on a particular object. It seems that prayer may, in certain respects, be similar to FAM. It is believed that emotional experience correlates mainly with theta, but also with selective alpha, with internalized attention correlating mainly with the synchronous activity of theta and alpha. The vast majority of studies indicate a possible impact of transcendence in meditation on the alpha wave in EEG. No such reports are available for prayer. Seventeen women and nineteen men aged 27–64 years with at least five years of intensive meditation/prayer experience were recruited to participate in the study. We identified the two largest groups which remained in the meditation trend originating from the Buddhist system (14 people) (Buddhist meditators) and in the Christian-based faith (15 people) (Christian meditators). EEG signal was recorded with open eyes, closed eyes, during meditation/prayer, and relaxation. After the EEG recording, an examination was conducted using the Scale of Spiritual Transcendence. Buddhist meditators exhibited a statistically significantly higher theta amplitude at Cz during meditation compared to relaxation. Meanwhile, spiritual openness favored a higher theta amplitude at Pz during relaxation. Our study did not reveal statistically significant differences in frontal areas with regard to alpha and theta, which was often indicated in previous studies. It seems necessary to analyze more closely the midline activity in terms of dispersed neural activity integration.

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Fergusson, Lee C., and Kenneth L. Cavanaugh. "Socio-political Violence in Cambodia Between 1990 and 2008: An Explanatory Mixed Methods Study of Social Coherence." Studies in Asian Social Science 6, no. 2 (April 20, 2019): 1. http://dx.doi.org/10.5430/sass.v6n2p1.

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The relationship between individual and group practice of the Transcendental Meditation and TM-Sidhi program andreductions in social stress, tension, and violence has been the topic of systematic exploration since the 1970s in Canada,India, Israel, Lebanon, New Zealand, Norway, the Philippines, Puerto Rico, United Kingdom, and United States.Findings from these quantitative studies have been published in leading international conflict resolution and peacestudies journals. However, research in Cambodia has to date only been of a descriptive and qualitative nature with afocus on economic and social variables not violence or crime.The purpose of the present study is therefore to examine socio-political violence in Cambodia between January 1990and December 1992 (the baseline period) and the possible influence of group practice of the Transcendental Meditationand TM-Sidhi program at Maharishi Vedic University (MVU) by 550 undergraduate students beginning in January1993 through December 2008 (the impact-assessment period). This study uses an explanatory mixed methods designto examine socio-political violence using time series analysis of machine-coded news reports (quantitative data) anddocument analysis of national and international media reports, personal statements, and public documents (qualitativedata).Results indicate that beginning in January 1993, when meditating students at MVU began their group practice, amarked downward shift occurred in the trends of socio-political violence and other forms of violent crime in Cambodia,contrary to predicted baseline trends and contrary to widespread community and media expectations. Such aconclusion can be drawn from both the quantitative and qualitative evidence when comparing baseline andimpact-assessment periods, suggesting that the observed decline in socio-political violence during this time wasassociated with an increase in peace, order, and harmony—that is, a rise of social coherence—in the collectiveconsciousness of Cambodia generated by the group of meditating students at MVU.

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Mosini, Amanda Cristina, Marcelo Saad, Camilla Casaletti Braghetta, Roberta de Medeiros, Mario Fernando Prieto Peres, and Frederico Camelo Leão. "Neurophysiological, cognitive-behavioral and neurochemical effects in practitioners of transcendental meditation - A literature review." Revista da Associação Médica Brasileira 65, no. 5 (May 2019): 706–13. http://dx.doi.org/10.1590/1806-9282.65.5.706.

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SUMMARY The term meditation can be used in many different ways, according to the technique to which it refers. Transcendental Meditation (MT) is one of these techniques. TM could serve as a model for research on spiritual meditation, unlike the meditation techniques based on secular knowledge. The purpose of the present study is to conduct a bibliographic review to organize scientific evidence on the effects of TM on neurophysiology, neurochemistry, and cognitive and behavioral aspects of its practitioners. To conduct this critical narrative review of the literature, we searched for scientific papers on the PubMed database of the National Center for Biotechnology Information. The keywords used in the search were Transcendental Meditation, Neuroscience of meditation e Meditation and behavior. We selected 21 papers that analyzed different aspects that could be altered through meditation practice. We concluded that TM has positive and significant documentable neurochemical, neurophysiological, and cognitive-behavioral effects. Among the main effects are the reduction of anxiety and stress (due to the reduction of cortisol and norepinephrine levels), increase of the feeling of pleasure and well-being (due to the increase of the synthesis and release of dopamine and serotonin), and influence on memory recall and possible consolidation. Further studies are needed using creative and innovative methodological designs that analyze different neural circuitry and verify the clinical impact on practitioners.

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Haude, Rüdiger. "Transcendente meditaties over de IJzeren Rijn. Grenssymboliek en verzet in Vlodrop-Wegberg." Studies over de sociaaleconomische geschiedenis van Limburg/Jaarboek van het Sociaal Historisch Centrum voor Limburg 56 (January 12, 2023): 130–53. http://dx.doi.org/10.58484/ssegl.v56i12455.

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Jayadevappa, R. "Is transcendental meditation effective in congestive heart failure?" Focus on Alternative and Complementary Therapies 12, no. 3 (September 2007): 199–201. http://dx.doi.org/10.1211/fact.12.3.0022.

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Infante, JoseR, Fernando Peran, JuanI Rayo, Justo Serrano, Lucia Garcia, Ana Roldan, MariaL Dominguez, and Carmen Duran. "Levels of immune cells in transcendental meditation practitioners." International Journal of Yoga 7, no. 2 (2014): 147. http://dx.doi.org/10.4103/0973-6131.133899.

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Heide, Frederick J. "Psychophysiological Responsiveness to Auditory Stimulation during Transcendental Meditation." Psychophysiology 23, no. 1 (January 1986): 71–75. http://dx.doi.org/10.1111/j.1469-8986.1986.tb00597.x.

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KEMBER, PAUL. "THE TRANSCENDENTAL MEDITATION TECHNIQUE AND POSTGRADUATE ACADEMIC PERFORMANCE." British Journal of Educational Psychology 55, no. 2 (June 1985): 164–66. http://dx.doi.org/10.1111/j.2044-8279.1985.tb02621.x.

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Journal articles on the topic 'Transcendente meditatie'

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