Thesis (Ph. D.)--Miami University, Dept. of Botany, 2008. / Title from second page of PDF document. Includes bibliographical references.

The regular practice of meditation has been shown to reduce stress and increase well-being. However, there is limited information on how meditation feels or is subjectively experienced by the meditator. This naturalistic inquiry uses a phenomenological approach to explore the phenomenon of meditation as lived experience with a group of novice meditators taking part in a 4-week mindfulness meditation program. Nineteen college students were divided into 4 groups. Each group met once a week for a 30-minute guided meditation session followed by a 30-minute focus group during which participants shared their experiences. Individual interviews were conducted at the end of the study. The focus groups and individual interviews were audio recorded. Analysis of the transcribed data revealed 12 key constituents of the experience of meditation occurring at different stages of the meditation process. The key constituents were then placed along a timeline of a typical 30-minute session. A diagrammatic representation was created to illustrate the general "shape" of a meditation session. The variable nature of the meditation experience was also revealed: no two meditation sessions were experienced in the same way by the same meditator, and no two meditators had identical meditation experiences, although there were inherent similarities. A sample of the language novice meditators use to describe their experiences was also documented. The Perceived Stress Scale (PSS-14) was administered pre-study and post-study to measure changes in perceived stress over the course of the study. Reductions in perceived stress were measured in 76.5% of the participant group, or 13 of the 17 students who completed the study. These results were significant, t (16)=3.49, p=0.003. The findings in this study show meditation to have the distinctive characteristics of an altered state of consciousness. Meditation may be regarded as a self-induced, adaptive, altered state of consciousness that enables the meditator to relax and effectively reduce levels of perceived stress. These findings provide a new perspective of meditation, particularly with regard to how meditation is subjectively experienced by novice meditators. This information may help to demystify meditation and encourage those considering this healthful practice. / Psychology / D. Litt. et Phil. (Psychology)

[ES] En esta tesis doctoral se aborda el concepto de la visión caleidoscópica con el fin de reflexionar en esta idea, asumiendo esta mirada en un sentido amplio, es decir, más allá de lo que se observa en un caleidoscopio. En concreto, el objeto de estudio determina la repercusión de esta polivisión caleidoscópica en el arte plástico y animación basada en la movilidad, reiteración simétrica, fragmentación y reintegración. De igual manera, asumiendo este principio se profundiza en la dinámica caleidoscópica, al subvertir los órdenes con la variación de algún elemento. De modo que se expone lo significativo de las disposiciones más singulares de los patrones, incorporando elementos de modificación o ruptura en la desintegración del lenguaje caleidoscópico con la finalidad de desestructurar o deconstruir la distribución de la red al alterar la simetría; o algún componente que visibilice estructuras menos lineales como alternativas a los patrones continuos, uniformes y cerrados, y en este caso se plantea un descentramiento y una abertura mayor. Se verificará en los procesos creativos un conjunto de obras en un contexto contemporáneo puede generar diversas lecturas y facetas que estimulen la creatividad. Por lo tanto, esta repercusión se analizará mediante obras plásticas y filmes de animación significativas, además, es relevante precisar que se analizará a través de métodos alternativos que pueden alterar la estructura convencional. Del mismo modo, se hará un recorrido y contextualización de esta visión en un orden conceptual y formal, junto a una exposición de juguetes ópticos vinculados a la imagen refleja entre los que se encuentra el caleidoscopio, con el fin de analizar la evolución del objeto y de la óptica del mismo, pasando por pequeños y grandes artefactos, analizando los elementos comunes que la conforman y también las diferencias, hasta ver en la actualidad la confluencia de esta óptica con los artefactos de gran formato. Este enfoque tiene el propósito de abrir la mirada y permitir una comprensión más amplia, interconectada y diversa, lo cual expresa aspectos de evolución. A la vez, se puede señalar, cómo finalmente esta óptica en la actualidad se lleva hacia la instalación o intervención artística con innovaciones a la par, es posible verificar cómo no es solo una visión en el arte, sino que esta idea de crecimiento se extiende, a la vida, al relacionarse con el entorno como un tejido de patrones en interacción. En este sentido, se sigue el concepto de "extimidad" (extimité), acuñado por Jacques Lacan en el siglo XX ya que, expresa la interrelación entre exterior e interior en un juego de inversión, donde lo íntimo pasa al exterior y viceversa. Esta noción en la tesis se extrapola al arte del caleidoscopio porque exterioriza algo que está en el interior y también en la visión caleidoscópica, donde se determina una sincronía entre el mundo externo e interno que transmite dicha visión. / [CA] En aquesta tesi doctoral s'aborda el concepte de la visió calidoscòpica amb la finalitat de reflexionar-hi, i s'assumeix aquesta mirada en un sentit ampli, és a dir, més enllà del que s'observa en un calidoscopi. En concret, l'objecte d'estudi determina la repercussió d'aquesta polivisió calidoscòpica en l'art plàstic i l'animació basada en la mobilitat, reiteració simètrica, fragmentació i reintegració. D'igual manera, assumint aquest principi s'aprofundeix en la dinàmica calidoscòpica, en subvertir els ordres amb la variació d'algun element; així s'exposa el significatiu de les disposicions més singulars dels patrons, incorporant elements de modificació o ruptura en la desintegració del llenguatge calidoscòpic amb la finalitat de desestructurar o desconstruir la distribució de la xarxa en alterar la simetria; o algun component que visibilitze estructures menys lineals com a alternatives als patrons continus, uniformes i tancats, i en aquest cas es planteja un descentrament i una obertura major. Es verificaran en els processos creatius un conjunt d'obres [que] en un context contemporani poden generar diverses lectures i facetes que estimulen la creativitat. Per tant, aquesta repercussió s'analitzarà mitjançant obres plàstiques i films d'animació significatives. A més, és rellevant precisar que s'analitzarà a través de mètodes alternatius que poden alterar l'estructura convencional. De la mateixa manera, es farà un recorregut i contextualització d'aquesta visió en un ordre conceptual i formal, al costat d'una exposició de joguets òptics vinculats a la imatge reflexa entre els quals hi ha el calidoscopi, amb la finalitat d'analitzar l'evolució de l'objecte i la seua l'òptica. Passarem per petits i grans artefactes i analitzarem els elements comuns que la conformen i també les diferències, fins a veure en l'actualitat la confluència d'aquesta òptica amb els artefactes de gran format. Aquest enfocament té el propòsit d'obrir la mirada i permetre una comprensió més àmplia, interconnectada i diversa, la qual cosa expressa aspectes d'evolució. Així mateix, es pot assenyalar com finalment aquesta òptica en l'actualitat porta cap a la instal·lació o intervenció artística amb innovacions i alhora, i és possible verificar com no és només una visió en l'art, sinó que la idea de creixement s'estén, a la vida, en relacionar-se amb l'entorn com un teixit de patrons en interacció. En aquest sentit, se segueix el concepte d'extimitat" (extimité), encunyat per Jacques Lacan en el segle XX ja que, expressa la interrelació entre exterior/interior i viceversa, en un joc d'inversió, on l'íntim passa a l'exterior i tots dos estan implicats. Aquesta noció en la tesi, s'extrapola a l'art del calidoscopi perquè exterioritza alguna cosa que està a l'interior i també en la visió calidoscòpica, on es determina una sincronia entre el món extern i intern que transmet la visió. / [EN] This doctoral thesis explores and reflects on the concept of the kaleidoscopic view, assuming this gaze in a broad sense; that is, beyond what is observed in a kaleidoscope. Specifically, the object of study determines the repercussions of this kaleidoscopic polyvision in plastic art and animation, with an image shaped by mobility, symmetrical reiteration, fragmentation and reintegration. Moreover, the kaleidoscopic dynamics are intensified by subverting the orders through the variation of certain elements. In this way, the significance of the most unique patterns is exposed, incorporating elements of modification or rupture in the disintegration of the kaleidoscopic language, with the aim of deconstructing the arrangement of the network by altering the symmetry. Similarly, the focus is shifted to less linear structures as alternatives to the continuous, uniform, closed patterns, through a decentring and greater opening. In the creative processes, a set of works in a contemporary context can generate multiple facets and diverse readings that stimulate creativity. Therefore, this repercussion will be analysed through significant works of plastic art and animation films, and applying alternative methods that can alter the conventional structure. Furthermore, there will be a conceptual and formal exploration and contextualisation of this vision, together with a discussion of optical toys linked to the reflex image, including the kaleidoscope. By so doing, the evolution of the object and its optics are analysed, passing through small and large artefacts, examining both the common elements and the differences, until we reach the confluence of these optics in the present-day large-format artefacts. This approach is intended to open the gaze and allow for a broader, interconnected and diverse understanding, incorporating aspects of evolution. At the same time, it is shown how this optic is nowadays is ultimately applied to installations or innovative artistic intervention. At the same time, it can be seen that it is not only a vision in art, but also the idea of growth extends out to life, relating to the environment as a series of woven, interacting patterns. In this sense, the concept of "extimacy" (extimité), a term coined by Jacques Lacan in the 20th century, is applied, as it expresses the interrelationship between exterior/interior in a game of inversion, where the intimate passes to the exterior and vice versa. In the thesis, this notion is extrapolated to the art of the kaleidoscope because it externalises something that is inside, and within the kaleidoscopic view there is a synchrony between the external and internal world that conveys this vision. / Quiero mostrar gratitud a las entidades financiadoras que han dado soporte a esta investigación por la ayuda de una FPI: Ministerio de Economía y Empresa, Gobierno de España y al Fondo Social Europeo por la cofinanciación recibida en la convocatoria: Ayuda para contrato predoctoral para la formación de Doctores. / Rama Sotos, T. (2021). La visión caleidoscópica en el arte plástico y la animación experimental. La movilidad basada en la reiteración simétrica, fragmentación y reintegración [Tesis doctoral]. Universitat Politècnica de València. https://doi.org/10.4995/Thesis/10251/175740 / TESIS

Spirituality is a word in frequent use in contemporary society. In a broad sense it refers to the 'raison d'etre' of our existence, the meaning and values to which we ascribe. Everyone embodies a spirituality in this wider sense, whether it be nihilistic, materialistic, humanistic or religious. The present study evaluates the phenomenon of the Toronto Blessing in the light of spirituality in general and Christian spirituality in particular. By means of a broadly-based phenomenological methodology, the manifestations accompanying the Toronto Blessing are evaluated firstly, with respect to the Bible; secondly, with respect to the Hindu experience of 'Kundalini awakening'; and thirdly, in terms of neuroscience and certain psychological processes, such as hypnosis, mass hysteria, and the role of body and mind in creating spiritual experiences. Although Charismatics claim that the Toronto Blessing has a sound biblical foundation, no evidence to support this claim has been found. However, striking similarities are found between the manifestations of the Toronto Blessing and the techniques used in the 'Kundalini awakening' for the transference of energy. Finally, the major findings of this study support the conclusion that the Toronto Blessing is largely the result of psychological techniques. The possibility of Godly intervention is not totally excluded, but caution is urged, so as to be aware of extraneous factors that create similar manifestations. While it is agreed that the Toronto Blessing can be seen as an expression of spirituality in a broad sense, nevertheless it cannot be viewed as an expression of Christian spirituality in the Charismatic Movement. / Christian Spirituality, Church History and Missiology / D. Th. (Christian Spirituality)

I sought to determine the effect of managed flooding on Phalaris arundinacea L. and other plant species distributions in a large wetland complex, Smith and Bybee Wetlands (SBW), in northwestern Oregon. Altered hydrology has reduced historically high spring flow and prematurely initiated the historic summer drying period at SBW. This alteration has increased the coverage of invasive plants (e.g., P. arundinacea) causing a decrease in native plant cover and thus degrading ecological functions. SBW managers installed a water control structure (WCS) between SBW and the Columbia Slough/River system to impound winter rainfall and thus approximate the ecological benefits that natural flooding provided as well as reduce the abundance of P. arundinacea. Prior researchers conducted intensive vegetation and hydrological monitoring in 2003 (during the season immediately before WCS installation) and 2004. I conducted similar analysis in the fifth and sixth years, 2008 and 2009, following establishment of the WCS. Both study years, I determined percent cover of all vegetation on transects established in 2003. The results, including 2004, as well as 2008 and 2009 showed a reduced cover of P. arundinacea in areas experiencing at least 0.6 meters of inundation and an increased cover of native plant communities when compared to the 2003 baseline data. Native Carex aperta Boott. cover increased 7-fold from 0.3% to 2.3%; Polygonum species cover increased from 20.0% to 52.6%; and Salix lucida Muhl. ssp. lasiandra (Benth.) E. Murray cover increased from 10.9% to 15.5% cover. P. arundinacea declined by over one-third from 44.4% to 28.1% cover following water management. Since hydrology management began, the native Polygonum species community replaced P. arundinacea as the dominant species in the emergent zone. The results of this study refined the suggested depth of inundation needed to reduce P. arundinacea cover in such lake-wetland complexes as SBW from 0.85 meters (based on 2004 study results) to 0.6 meters. Shannon Diversity decreased following water management. The findings of this study demonstrated that water management can enhance native bottomland communities, especially those comprised of obligate wetland species, and reduce P. arundinacea cover in areas experiencing at least 0.6 meters of inundation.

This work studies the environment of contemporary alternative spirituality in the Czech Republic, specifically unusual spiritual experiences and techniques for inducing them. It is based on long-term field research utilizing the method of participant observation carried out primarily in the environment of neo-shamanism, but also the use of psychedelics, dark therapy, and other movements and practices. I perceive and analyze these practices both as psychotechnologies - i.e. techniques through which their users strive to alter their thinking - as well as spiritual techniques aimed at establishing and cultivating a relationship with the spiritual world. The focus of this study is a comparison of neo-shamanism and other practices in three main aspects: the induction of experiences, the connection between spiritual experiences and the actor's life as a whole, and the changes in the perception of reality brought about by long- term practicing. I point out that in all these areas, techniques traditionally thought of as closely related exhibit fundamental differences. A non-negligible part of this study consists of methodological and theoretical considerations. I show that the field of alternative spirituality has many specifics compared to other religious environments, and that mainstream methodological...

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Includes bibliographical references (leaves 106-115) / The purpose of this study is to critically analyse selected scholarly views on the visionary experiences during Jesus’ baptism. Modern scholars have different opinions about the reports in the New Testament on Jesus’ baptismal visionary phenomena. Some scholars interpreted the events as Jesus’ actual seeing or vision and others accept it as literary creations by the authors, to make sense of the reports on seeing and hearing that are hard to understand. Reports like a Spirit descending in the form of a dove are extraordinary for most people and pose interpretive challenges. The two distinct trends identified in the study of visionary experiences are those who take the text on the visions literally and those who see them as literary creations. There is a new trend in biblical scholarship, which is comparative and invokes insights from cross-cultural research in order to understand the accounts of the visions as altered states of consciousness (ASC). These views are also presented, compared and evaluated selecting three major views from modern New Testament scholars. Among the scholars identified, who take the baptism visions literally, are Dunn, Meier, Marcus, Hurtado, Borg and Webb. The scholars selected, who consider the baptism visions as literary creations, are Sanders, Crossan, Miller and Strijdom. The scholars, who contributed to the new development in interpreting the texts on visionary experiences as ASC, are Pilch, Davies and DeMaris. Pilch uses the theoretical model of ASC and understands it differently from those used by Davies and DeMaris on which they base their interpretations. A scientific explanation of ASC is built from theories about how the brain and culture, together, create certain states of consciousness. All these views are analysed based on the scholarly interpretations from the three definitive trends in the visions research, comparing the caretaker versus critical at a meta-analysis level. / Biblical and Ancient Studies / M.A. (Biblical archaeology)

<p>This essay aims at understanding the experience of the use of <strong>ayahuasca</strong>, and similarities and differences between interview protocols and socio-cultural identities. The work is based on field studies conducted in the Peruvian Andes, in the village of Pisac September to November 2009. What has emerged is that the experience does not seem to be dependent on cultural manifestations as much as it is dependent on general human cognition. Theories have been applied on an empirical phenomenological descriptive study. Various brain activities, along with mental mechanisms contribute to a deeper understanding of the findings in the descriptive analysis.</p><p>It seems that the cultural differences, which I have classed as typological in the phenomenological study, mostly are expressions of meaning for the informants. Furthermore, I have argued that the typical mystical experience, or if you like religious experience, is an essentially biological phenomenon related to episodic memory dealing with experiences. The typological characteristics are products of the semantic memory and these characteristics are primarily linguistic and cultural phenomena. The socio-cultural identities express the basic experience of Ayahuasca and altered states of consciousness in fundamentally similar ways, because both groups share the same human cognition. Regarding these cognitive mechanisms, I have also argued that there are mechanisms such as ”Theory of mind” and ”Active detection device” which have been active in the experiences of ayahuasca.</p>

This essay aims at understanding the experience of the use of ayahuasca, and similarities and differences between interview protocols and socio-cultural identities. The work is based on field studies conducted in the Peruvian Andes, in the village of Pisac September to November 2009. What has emerged is that the experience does not seem to be dependent on cultural manifestations as much as it is dependent on general human cognition. Theories have been applied on an empirical phenomenological descriptive study. Various brain activities, along with mental mechanisms contribute to a deeper understanding of the findings in the descriptive analysis. It seems that the cultural differences, which I have classed as typological in the phenomenological study, mostly are expressions of meaning for the informants. Furthermore, I have argued that the typical mystical experience, or if you like religious experience, is an essentially biological phenomenon related to episodic memory dealing with experiences. The typological characteristics are products of the semantic memory and these characteristics are primarily linguistic and cultural phenomena. The socio-cultural identities express the basic experience of Ayahuasca and altered states of consciousness in fundamentally similar ways, because both groups share the same human cognition. Regarding these cognitive mechanisms, I have also argued that there are mechanisms such as ”Theory of mind” and ”Active detection device” which have been active in the experiences of ayahuasca.