title: The Science of Meditation: From Mysticism to Mainstream Western Psychology

authors: Pevreal, Jennifer Christine

subjects: clinical psychology

abstract: Psychological applications of meditative practice have become the ‘third-wave’ tools in the psychology clinician’s therapeutic tool kit. Meditation techniques for numerous psychological disorders, as well as the psychological impacts of chronic medical conditions, are being used by a growing number of mainstream clinicians in Western healthcare contexts, which were previously the domain of alternative practitioners, and formerly the sometimes secretive and mysterious domain of the orthodox and esoteric spiritual traditions. Many questions arise regarding how this conversion has taken place and why. 

This thesis explores some of the issues surrounding the adoption, reduction, and application of meditation practices from the Eastern and Western origins and transmission to mainstream Western healthcare contexts. By tracing the history of the rise in popularity of meditation in the mainstream Western health sciences, particularly within the mental health sector over the past century or so, it is intended to contribute to an answer to, in part, the question of ‘why’ and, in part, the question of ‘how’. 

A further question of whether sufficient cognizance has been taken of the subjective experiences and understandings of long-term meditation practitioners and what they can contribute to Western psychological understanding of meditation—its application potentials and pitfalls—is explored. Why is this important? At present, being intelligent, and highly trained, as most clinicians have come to believe they are, it has become somewhat taken for granted that reading journal articles or books on meditation, and attending a workshop or two, perhaps even a week-long residential training retreat, qualifies one to begin using meditation processes with clients. However, is clinician training and competency in the use of meditation currently sufficient to ensure its safe and appropriate use, particularly for psychologically impaired clients, given the phenomena reported by long-term meditators and the judicious preparatory processes required by teachers in the wisdom traditions of origin? 

Using qualitative methodology and a social constructionist viewing lens, I elucidate whether Western psychology’s reductive approach may create barriers to the growth of a knowledge-field of the potential of meditation for personal and collective development and wellbeing—which has existed since antiquity, but which current psychological interest indicates is by no means antiquated.

Twenty three semi-guided indepth interviews were conducted with 18 long-term meditators from diverse backgrounds and nationalities, to explore their subjective experiences—the phenomena they encountered and the meanings they ascribed to their meditation practices. What became apparent through the course of this research was the divergence that exists between the positivist Western scientific literature on meditation and the experiences and understandings of this sample of meditators. 

The implications that arise from a paradigm clash between the fundamental premises of a positivist approach to a Western science of meditation for the healthcare sector and those of the wisdom traditions of origin are discussed. Finally, potential paths of resolution to enable contributions to the development of a knowledge-field of meditation for Western healthcare contexts from the understandings and technologies of both ways of knowing are mooted.

text: The Science of Meditation: From Mysticism to Mainstream Western Psychology Psychological applications of meditative practice have become the ‘third-wave’ tools in the psychology clinician’s therapeutic tool kit. Meditation techniques for numerous psychological disorders, as well as the psychological impacts of chronic medical conditions, are being used by a growing number of mainstream clinicians in Western healthcare contexts, which were previously the domain of alternative practitioners, and formerly the sometimes secretive and mysterious domain of the orthodox and esoteric spiritual traditions. Many questions arise regarding how this conversion has taken place and why. 

This thesis explores some of the issues surrounding the adoption, reduction, and application of meditation practices from the Eastern and Western origins and transmission to mainstream Western healthcare contexts. By tracing the history of the rise in popularity of meditation in the mainstream Western health sciences, particularly within the mental health sector over the past century or so, it is intended to contribute to an answer to, in part, the question of ‘why’ and, in part, the question of ‘how’. 

A further question of whether sufficient cognizance has been taken of the subjective experiences and understandings of long-term meditation practitioners and what they can contribute to Western psychological understanding of meditation—its application potentials and pitfalls—is explored. Why is this important? At present, being intelligent, and highly trained, as most clinicians have come to believe they are, it has become somewhat taken for granted that reading journal articles or books on meditation, and attending a workshop or two, perhaps even a week-long residential training retreat, qualifies one to begin using meditation processes with clients. However, is clinician training and competency in the use of meditation currently sufficient to ensure its safe and appropriate use, particularly for psychologically impaired clients, given the phenomena reported by long-term meditators and the judicious preparatory processes required by teachers in the wisdom traditions of origin? 

Using qualitative methodology and a social constructionist viewing lens, I elucidate whether Western psychology’s reductive approach may create barriers to the growth of a knowledge-field of the potential of meditation for personal and collective development and wellbeing—which has existed since antiquity, but which current psychological interest indicates is by no means antiquated.

Twenty three semi-guided indepth interviews were conducted with 18 long-term meditators from diverse backgrounds and nationalities, to explore their subjective experiences—the phenomena they encountered and the meanings they ascribed to their meditation practices. What became apparent through the course of this research was the divergence that exists between the positivist Western scientific literature on meditation and the experiences and understandings of this sample of meditators. 

The implications that arise from a paradigm clash between the fundamental premises of a positivist approach to a Western science of meditation for the healthcare sector and those of the wisdom traditions of origin are discussed. Finally, potential paths of resolution to enable contributions to the development of a knowledge-field of meditation for Western healthcare contexts from the understandings and technologies of both ways of knowing are mooted.

year: 2012

title: Formal definition and dating of the GSSP (Global Stratotype Section and Point) for the base of the Holocene using the Greenland NGRIP ice core, and selected auxiliary records

authors: Walker, Mike

subjects: holocene boundary

abstract: The Greenland ice core from NorthGRIP (NGRIP) contains a proxy climate record across the Pleistocene–Holocene boundary of unprecedented clarity and resolution. Analysis of an array of physical and chemical parameters within the ice enables the base of the Holocene, as reflected in the first signs of climatic warming at the end of the Younger Dryas/Greenland Stadial 1 cold phase, to be located with a high degree of precision. This climatic event is most clearly reflected in an abrupt shift in deuterium excess values, accompanied by more gradual changes in d18O, dust concentration, a range of chemical species, and annual layer thickness. A timescale based on multi-parameter annual layer counting provides an age of 11 700 calendar yr b2 k (before AD 2000) for the base of the Holocene, with a maximum counting error of 99 yr. A proposal that an archived core from this unique sequence should constitute the Global Stratotype Section and Point (GSSP) for the base of the Holocene Series/Epoch (Quaternary System/Period) has been ratified by the International Union of Geological Sciences. Five auxiliary stratotypes for the Pleistocene–Holocene boundary have also been recognised.

text: Formal definition and dating of the GSSP (Global Stratotype Section and Point) for the base of the Holocene using the Greenland NGRIP ice core, and selected auxiliary records The Greenland ice core from NorthGRIP (NGRIP) contains a proxy climate record across the Pleistocene–Holocene boundary of unprecedented clarity and resolution. Analysis of an array of physical and chemical parameters within the ice enables the base of the Holocene, as reflected in the first signs of climatic warming at the end of the Younger Dryas/Greenland Stadial 1 cold phase, to be located with a high degree of precision. This climatic event is most clearly reflected in an abrupt shift in deuterium excess values, accompanied by more gradual changes in d18O, dust concentration, a range of chemical species, and annual layer thickness. A timescale based on multi-parameter annual layer counting provides an age of 11 700 calendar yr b2 k (before AD 2000) for the base of the Holocene, with a maximum counting error of 99 yr. A proposal that an archived core from this unique sequence should constitute the Global Stratotype Section and Point (GSSP) for the base of the Holocene Series/Epoch (Quaternary System/Period) has been ratified by the International Union of Geological Sciences. Five auxiliary stratotypes for the Pleistocene–Holocene boundary have also been recognised.

year: 2009

title: He purapura whetū tō te whakataukī

authors: Tuahine, Hōhepa

subjects: Whakataukī

abstract: Ko te whakataukī he kōrero e whakaatu ana i ngā tini āhuatanga o te Māori me te āhua o tōna taiao (Milroy, 2004, wh. 38).  Hei tuinga ake, he kōrero e pupuri ana i ngā tohutohu e tau ai te noho o te tangata ki te whenua.  Ka rerekē te whakatakotoranga o te kupu o te whakataukī o nehe, ki te reo Māori o nāianei.  Ko ngā whakataukī o tāukiuki i titoa i te wā e ora tonu ana ngā whare wānanga o nehe me ōna tohunga.  Ka mutu, ko te reo me ōna kupu kei tērā taumata e rere ana.  Nō reira, he kōrero e whakaata ana i te ao Māori, ko ōna atua, ko ōna tikanga, ko ōna pakanga, ko ōna tātai whakapapa, ko ōna mātauranga, ko ōna tohutohu (Milroy, 2004, wh. 38).  Ka tākaitia ake aua mātauranga ki te kōrero poto noa iho, ka tuku iho ai ki ngā uri whakaheke.

text: He purapura whetū tō te whakataukī Ko te whakataukī he kōrero e whakaatu ana i ngā tini āhuatanga o te Māori me te āhua o tōna taiao (Milroy, 2004, wh. 38).  Hei tuinga ake, he kōrero e pupuri ana i ngā tohutohu e tau ai te noho o te tangata ki te whenua.  Ka rerekē te whakatakotoranga o te kupu o te whakataukī o nehe, ki te reo Māori o nāianei.  Ko ngā whakataukī o tāukiuki i titoa i te wā e ora tonu ana ngā whare wānanga o nehe me ōna tohunga.  Ka mutu, ko te reo me ōna kupu kei tērā taumata e rere ana.  Nō reira, he kōrero e whakaata ana i te ao Māori, ko ōna atua, ko ōna tikanga, ko ōna pakanga, ko ōna tātai whakapapa, ko ōna mātauranga, ko ōna tohutohu (Milroy, 2004, wh. 38).  Ka tākaitia ake aua mātauranga ki te kōrero poto noa iho, ka tuku iho ai ki ngā uri whakaheke.

year: 2016