This study analyzes and reports on the characteristics of writing-triggered peak experience and other positive human experiences and explores some possible factors that can bring about such moments. Three basic questions were explored: Can writing trigger peak experience and other positive human experiences? How are writing-triggered peak experience and other positive human experiences best described? What factors influence the occurrence of writing-triggered peak experience and other positive human experiences? Participants were asked to write about their happiest moment in writing. The sample consisted of 270 students enrolled in undergraduate writing classes at a major southwestern university. Of 270 participants, 119(44%) reported having had at least one peak experience or similar positive human experience as a result of writing. Protocols reporting peak experience and other positive human experiences in writing were analyzed for content, yielding a total of 14 descriptive attributes. The participants described their writing experiences as flow of the words, the process of writing is its own reward, peak performance, clarity, disappearance of negative states of mind, and enhanced sense of power and personal worth. Content analysis also yielded 13 possible triggers of peak experience and other positive human experiences including self-expression, realization, free writing, use of writing for introspection, and creative and inspirational writing. In addition, personal orientation was explored as a possible trigger of peak experience and other positive human experiences using a 16-item questionnaire. Factor analysis results yielded four factors: (1) aesthetic creative expressive writing, (2) writing as a thinking and problem solving tool (3) self-discovery, and (4) not interested in writing. Factor one accounted for the highest variance (37%). The common elements in this factor were expressive writing, self-related writing and creative poetic writing with poetic and creative writing having the highest loading.

Applying the lens of experience, a good life is deemed to be characterized by full absorption in what one does (Nakamura & Csikszentmihalyi, 2002). In addition, experiencing flow is linked with personal growth (Seligman & Csikszentmihalyi, 2000). Therefore, it is not surprising that understanding the optimal experience of flow is considered important. Nonetheless, it is never easy to clearly explain this complex but positive subjective experience. Thus, the present investigation was conducted to provide a clearer conceptualization of flow based on theoretical and empirical grounds to foster understanding of this optimal experience. In order to pursue this primary purpose, the following 3 studies were conducted. The purpose of Study 1 was to develop multidimensional measurement instruments for use with Japanese adults to assess flow experience in physical activity. To this end, the Flow State Scale-2 and Dispositional Flow Scale-2 (FSS-2 and DFS-2) were adapted (translated) from English to Japanese, following the guidelines for test adaptation proposed by Duda and Hayashi (1998) and Tanzer and Sim (1999). Employing a 9-factor 1st-order model, the factorial validity of the Japanese versions of the FSS-2 and DFS-2 (JFSS-2 and JDFS-2) was tested and cross-validated with confirmatory factor analysis (CFA). Through a multi-staged approach, a series of CFAs were conducted on data from large Japanese samples (preliminary samples: n = 578; calibration samples: n = 975; validation samples: n = 970). In addition to internal consistency reliability for both scales, stability was assessed over a 4- week time period for the JDFS-2. Furthermore, measurement equivalence was examined across Japanese independent samples as well as 2 cultural samples. The findings from this study provided strong support for the validity and reliability of the JFSS-2 and JDFS-2 in assessing flow experiences in physical activity for Japanese adults, and indicated that the Japanese versions of the flow scales are useful instruments for cross-cultural research. The purpose of Study 2 was to examine the internal structure of flow as part of an ongoing process of construct validation of flow responses. A total of 4,175 respondents (Japanese: n = 2,041; English-speaking: n = 2,134) completed one of the Japanese and English versions of the FSS-2 or DFS-2. For the Japanese respondents, data from calibration and validation samples in Study 1 were used. Alternative representations of flow responses were cross-culturally examined by testing 11 alternative 1st- and higher-order CFA models. The CFA findings cross-culturally supported and extended Marsh and Jackson’s (1999) argument that the situational and dispositional flow responses were best represented by the multidimensional 1st-order representation rather than the higher-order representation. Confirming clear support for the 1st-order representation of flow, structural equation models (i.e., a priori and post hoc models) were tested to examine the hypothesis that flow experience is an attentional process of absorption in the task at hand, which generates intrinsically rewarding feelings. Results of both models clearly supported the hypothesis across the 2 large cultural samples. The purposes of Study 3 were to examine the utility of multi-group comparisons with the JFSS-2 and JDFS-2 and to further examine the construct validity of the Japanese flow responses. Data used in Study 3 were identical to the Japanese samples in Study 2 (N = 2,041). Factorial invariance in a 9-factor measurement model was tested for both flow scales for 5 key variables: the quality of physical activity experience, participation level, types of physical activity, gender, and age. Given an adequate level of measurement invariance, factor means were compared across groups for each variable. Furthermore, correlations between a continuous measure of the complexity of flow and the JFSS-2 factors were examined. Invariance of factor loadings and intercepts was achieved for all the key variables. Through factor mean comparisons for the quality of physical activity experience and participation level, the flow group consistently showed higher scores on most situational factors compared with the other groups (i.e., non-flow conditions), and the competitive groups had higher scores on most factors than the recreational groups for both the JFSS-2 and JDFS-2. Moreover, the continuous flow measure was most highly correlated with the situational Challenge-Skill Balance factor, and the pattern of the size of correlations between this continuous flow measure and other situational factors were similar to those between the Challenge-Skill Balance and other JFSS-2 factors. The findings from this study provided evidence that meaningful multi-group comparisons can be made for the key variables examined with the Japanese flow scales, and also further support for the construct validity of the Japanese flow responses. In conclusion, the general conceptualization of flow as an attentional process of absorption in the task at hand, which generates intrinsically rewarding feelings, fosters further understanding of flow experience in physical activity. Furthermore, systematic cross-cultural studies with different adapted versions of the flow scales aid understanding of cultural similarities and differences in flow experience and contribute to further development of flow theory and its application.

Growth and development are central constituents of the human experience. Although the American Psychological Association aims to understand change and behavior in ways that embrace all aspects of experience (APA, 2008), sudden, life-altering or quantum transformation has been disregarded throughout the history of psychology until recently (see Miller & C' de Baca, 1994, 2001). Quantum transformation is similar to self-surrender conversion (James, 1902), but different from peak experiences (Maslow, 1964) and near death experiences (Lorimer, 1990) because quantum transformation, by definition, involves lasting change. Quantum transformation contains epistemic qualities, which refer to the content and process of knowing (Miller & C' de Baca, 2001), but little is known about these qualities. The current study employed a qualitative method to better understand the epistemic qualities of quantum transformation. Fourteen participants were extensively interviewed about their experience. Analysis involved hermeneutic methods (Kvale, 1996) and phenomenological description (Giorgi & Giorgi, 2003). Quantum transformation is essentially a process of knowing that unfolded in the form of Disintegration, Insight, and Integration in the present study. First, Disintegration is presented by themes of Overwhelming stress, Relational struggle, Hopelessness, Holding-on, Control, Psychological turmoil, Self-discrepancy, and Guilt. Second, Insight is presented by the Content and Tacit knowing of the experience. Third, Integration is presented by Changes in values, Other-orientation, and A process of development. The results suggest that the disintegration and the suffering that characterizes the pre-transformation milieu inform how quantum transformation relates to lasting change. Therapists that automatically aim to alleviate moral-emotional sorrow or guilt should consider whether the emotional experience can bring about positive transformation. Overall, quantum transformation has potentially major implications for our understanding of personality change and moral development.

From the claims of punk rocker GG Allin aiming to shed his own blood for Rock ‘n’ Roll to the religiously tinted narratives of Bruce Springsteen we come to find artists using religious references to color their artistic medium. A question arises: Could these utterances and narratives show a deeper meaning behind Rock ‘n’ Roll such that it can give individuals a way to obtain religious experience? This thesis aims at arguing for the ability of Rock ‘n’ Roll as having a way to incite feelings of religious experience and communitas. Through the usage of auto-ethnography coupled with subsidiary sources from academic to pop culture writers this thesis will investigate if such a creative form helps to enable individuals to experience transcendence and feelings of community while immersed in Rock ‘n’ Roll.

From the claims of punk rocker GG Allin aiming to shed his own blood for Rock ‘n’ Roll to the religiously tinted narratives of Bruce Springsteen we come to find artists using religious references to color their artistic medium. A question arises: Could these utterances and narratives show a deeper meaning behind Rock ‘n’ Roll such that it can give individuals a way to obtain religious experience? This thesis aims at arguing for the ability of Rock ‘n’ Roll as having a way to incite feelings of religious experience and communitas. Through the usage of auto-ethnography coupled with subsidiary sources from academic to pop culture writers this thesis will investigate if such a creative form helps to enable individuals to experience transcendence and feelings of community while immersed in Rock ‘n’ Roll.

Sudden personal transformation (SPT) was defined as a subjectively reported, positive, profound, and lasting personal change that follows a relatively brief and memorable inner experience. Although such change has been described in numerous biographies, works of fiction, and religious and scholarly texts, a consistent definition and systematic program of research is lacking in the psychological literature. Moreover, almost nothing is known about what causes such change from the subjective point of view of individuals who have experienced it first hand. This study used semi-structured interviews and thematic analysis to explore the common beliefs of three participants about the factors that facilitated and the mechanisms that caused their SPT. Findings reveal that all participants reported a life transition, feeling miserable, feeling exhausted, feeling unable to resolve adverse circumstances, reaching a breaking point, and support from others facilitated their individual SPT’s. All participants also indicated that a formalized activity or ceremony as well as a process outside of their conscious control (either a higher power or a deep inner wisdom) produced or caused their SPT’s. Implications for future research and counselling practice are discussed. / Graduate