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Many spiritual traditions employ certain mental techniques (meditation) which consist in inhibiting mental activity whilst nonetheless remaining fully conscious, which is supposed to lead to a realisation of one’s own true nature prior to habitual self-substantialisation. In this paper I propose that this practice can be understood as a special means of becoming aware of consciousness itself as such. To explain this claim I conduct some phenomenologically oriented considerations about the nature of consciousness qua presence and the problem of self-presence of this presence.

The authors propose that people in relationships become emotionally similar over time--as this similarity would help coordinate the thoughts and behaviors of the relationship partners, increase their mutual understanding, and foster their social cohesion. Using laboratory procedures to induce and assess emotional response, the authors found that dating partners (Study 1) and college roommates (Studies 2 and 3) became more similar in their emotional responses over the course of a year. Further, relationship partners with less power made more of the change necessary for convergence to occur. Consistent with the proposed benefits of emotional similarity, relationships whose partners were more emotionally similar were more cohesive and less likely to dissolve. Discussion focuses on implications of emotional convergence and on potential mechanisms.
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A translation of the Kabbalah for the layperson includes a compact presentation of each primary text and features a practical analysis and vital historical information that offers insight into the various aspects of Jewish mysticism.

Long-term Vipassana meditators sat in meditation vs. a control (instructed mind wandering) states for 25 min, electroencephalography (EEG) was recorded and condition order counterbalanced. For the last 4 min, a three-stimulus auditory oddball series was presented during both meditation and control periods through headphones and no task imposed. Time-frequency analysis demonstrated that meditation relative to the control condition evinced decreased evoked delta (2–4 Hz) power to distracter stimuli concomitantly with a greater event-related reduction of late (500–900 ms) alpha-1 (8–10 Hz) activity, which indexed altered dynamics of attentional engagement to distracters. Additionally, standard stimuli were associated with increased early event-related alpha phase synchrony (inter-trial coherence) and evoked theta (4–8 Hz) phase synchrony, suggesting enhanced processing of the habituated standard background stimuli. Finally, during meditation, there was a greater differential early-evoked gamma power to the different stimulus classes. Correlation analysis indicated that this effect stemmed from a meditation state-related increase in early distracter-evoked gamma power and phase synchrony specific to longer-term expert practitioners. The findings suggest that Vipassana meditation evokes a brain state of enhanced perceptual clarity and decreased automated reactivity.

Objective There is a growing scientific interest in mindfulness meditation (MM), yet its underlying neurophysiological mechanism is still uncertain. We investigated whether MM affects self-referential processing, associated with default mode network (DMN), either as short (state) – or long-term (trait) effects. Methods Three levels of MM expertise were compared with controls (n = 12 each) by electroencephalography (EEG). Results DMN deactivation was identified during the transition from resting state to a time production task, as lower gamma (25–45 Hz) power over frontal and midline regions. MM practitioners exhibited a trait lower frontal gamma activity, related to narrative self-reference and DMN activity, as well as producing longer durations, these being negatively correlated with frontal gamma activity. Additionally, we found state increases in posterior gamma power, suggesting increased attention and sensory awareness. MM proficiency did not affect the results. Conclusions Gamma power over frontal midline areas reflects DMN activity. MM practitioners exhibit lower trait frontal gamma activity, as well as a state and trait increases in posterior gamma power, irrespective of practice proficiency. Significance First, the DMN can be studied non-invasively by EEG. Second, MM induces from the early stages of practice neuroplasticity in self-referential and attentional networks.

This article examines how power influences behavior. Elevated power is associated with increased rewards and freedom and thereby activates approach-related tendencies. Reduced power is associated with increased threat, punishment, and social constraint and thereby activates inhibition-related tendencies. The authors derive predictions from recent theorizing about approach and inhibition and review relevant evidence. Specifically, power is associated with (a) positive affect, (b) attention to rewards, (c) automatic information processing, and (d) disinhibited behavior. In contrast, reduced power is associated with (a) negative affect; (b) attention to threat, punishment, others' interests, and those features of the self that are relevant to others' goals; (c) controlled information processing; and (d) inhibited social behavior. The potential moderators and consequences of these power-related behavioral patterns are discussed.
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Responses to individuals who suffer are a foundation of cooperative communities. On the basis of the approach/inhibition theory of power (Keltner, Gruenfeld, & Anderson, 2003), we hypothesized that elevated social power is associated with diminished reciprocal emotional responses to another person's suffering (feeling distress at another person's distress) and with diminished complementary emotion (e.g., compassion). In face-to-face conversations, participants disclosed experiences that had caused them suffering. As predicted, participants with a higher sense of power experienced less distress and less compassion and exhibited greater autonomic emotion regulation when confronted with another participant's suffering. Additional analyses revealed that these findings could not be attributed to power-related differences in baseline emotion or decoding accuracy, but were likely shaped by power-related differences in the motivation to affiliate. Implications for theorizing about power and the social functions of emotions are discussed.
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Consistency in the self-concept across social contexts has been linked to various positive outcomes, including felt authenticity and well-being. Based on theories of social power (e.g., Keltner, Gruenfeld, & Anderson, 2003), we predicted that high-power individuals, disposed to greater control of their environments and freedom of self-expression, would exhibit greater self-concept consistency relative to their low-power counterparts. Across three studies, measured and manipulated high-power participants showed elevated self-concept consistency in terms of greater coherence and consistency in their spontaneous self-descriptions (Studies 1 and 2), and less variability in trait ratings of themselves across different contexts (Study 3), relative to low-power participants. Moreover, high-power participants' tendency to be more consistent in their self-concept explained their higher reports of authenticity relative to low-power participants (Study 3). Discussion focuses on the implications of these findings for health and well-being, and for power differences in other cultural contexts.
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Putting on the Mind of Christ is the ardent expression of a modern mystic reporting his spiritual experiences with a "Christ-focused" framework.

The use of the concept ‘religious experience’ is exceedingly broad, encompassing a vast array of feelings, moods, perceptions, dispositions, and states of consciousness. Some prefer to focus on a distinct type of religious experience known as ‘mystical experience', typically construed as a transitory but potentially transformative state of consciousness in which a subject purports to come into immediate contact with the divine, the sacred, the holy. We will return to the issue of mystical experience below. Here I would only note that the academic literature does not clearly delineate the relationship between religious experience and mystical experience. The reluctance, and in the end the inability, to clearly stipulate the meaning of such terms will be a recurring theme in the discussion below.

Recent research suggests that lower-class individuals favor explanations of personal and political outcomes that are oriented to features of the external environment. We extended this work by testing the hypothesis that, as a result, individuals of a lower social class are more empathically accurate in judging the emotions of other people. In three studies, lower-class individuals (compared with upper-class individuals) received higher scores on a test of empathic accuracy (Study 1), judged the emotions of an interaction partner more accurately (Study 2), and made more accurate inferences about emotion from static images of muscle movements in the eyes (Study 3). Moreover, the association between social class and empathic accuracy was explained by the tendency for lower-class individuals to explain social events in terms of features of the external environment. The implications of class-based patterns in empathic accuracy for well-being and relationship outcomes are discussed.
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Social class is shaped by an individual's material resources as well as perceptions of rank vis-à-vis others in society, and in this article, we examine how class influences behavior. Diminished resources and lower rank create contexts that constrain social outcomes for lower-class individuals and enhance contextualist tendencies--that is, a focus on external, uncontrollable social forces and other individuals who influence one's life outcomes. In contrast, abundant resources and elevated rank create contexts that enhance the personal freedoms of upper-class individuals and give rise to solipsistic social cognitive tendencies--that is, an individualistic focus on one's own internal states, goals, motivations, and emotions. Guided by this framework, we detail 9 hypotheses and relevant empirical evidence concerning how class-based contextualist and solipsistic tendencies shape the self, perceptions of the social environment, and relationships to other individuals. Novel predictions and implications for research in other socio-political contexts are considered.
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Power increases the tendency to behave in a goal-congruent fashion. Guided by this theoretical notion, we hypothesized that elevated power would strengthen the positive association between prosocial orientation and empathic accuracy. In 3 studies with university and adult samples, prosocial orientation was more strongly associated with empathic accuracy when distinct forms of power were high than when power was low. In Study 1, a physiological indicator of prosocial orientation, respiratory sinus arrhythmia, exhibited a stronger positive association with empathic accuracy in a face-to-face interaction among dispositionally high-power individuals. In Study 2, experimentally induced prosocial orientation increased the ability to accurately judge the emotions of a stranger but only for individuals induced to feel powerful. In Study 3, a trait measure of prosocial orientation was more strongly related to scores on a standard test of empathic accuracy among employees who occupied high-power positions within an organization. Study 3 further showed a mediated relationship between prosocial orientation and career satisfaction through empathic accuracy among employees in high-power positions but not among employees in lower power positions. Discussion concentrates upon the implications of these findings for studies of prosociality, power, and social behavior.
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Bourgeault looks to the Gospels, to contemplative experience, and to recently discovered ancient Christian documents (such as the Nag Hammadi scriptures and the Gospel of Thomas) to reveal a fresh new understanding of Jesus and his teaching.