In couple previous
note strings, some requests have come up for information on psychological studies
of meditation and enlightenment. There have been many psychological studies on
meditation over the years, mostly on TM and, recently, on vipassana.
A study
that I've found most helpful was done by Jack Engler and Daniel Brown, and is
reported in the book "Transformations of Consciousness" by Ken Wilber,
Jack Engler, and Daniel Brown (from Shambala Publications). I would highly recommend
that anybody interested in psychology and meditation buy the book, because there
is much more in it than the Brown/Engler study.
For those who don't have access,
here's a brief summary.
Engler and Brown studied meditators who had gone through
the 3 month retreat that the Insight Meditation Society runs every fall at their
center in Barre, Mass. The study divided the retreat participants into three groups,
with the teachers, who were not part of the retreat, as controls:
1) A group
who had not exhibited any particular deepening of samadhi or vipassana during
the retreat. They were primarily busy resolving psychological problems of varying
depths that arose during the intense inner examination of the retreat.
2)
A group who exhibited a deepening of samadhi, as a result of practicing the Therevadian
jhanic meditation, as judged by their teachers.
3) A group who exhibited a
deepening of insight, as a result of practicing vipassana meditation, as judged
by their teachers.
Engler and Brown administered the Rorschach test to the
participants before and after the retreat (I'm not a psychologist so I can't vouch
for the effectivness of the Rorschach in testing for particular psychological
characteristics, but it seems well accepted by certain psychotheraputic schools).
The Rorschach's of the participants very clearly delineated the above three groups
along the following lines:
1) Group 1 exhibited no change in their Rorschach
results between the start and conclusion of the retreat.
2) The Rorschach
tests from Group 2 had as their most outstanding characteristics "unproductivity"
and a "paucity of associative elaborations." (Wilber, Engler, and Brown,
pg. 177). The Rorschach test requires the subject to describe what an inkblot
looks like, and meditators who exhibited deepened samadhi complained that it "took
too much energy" to produce any images or associations of the inkblot. The
most unusual finding reported by Engler and Brown was the high incidence of comments
on the pure perceptual features of the inkblot. To subjects in the samadhi group,
the inkblot looked exactly like an inkplot, and they tended to comment on pure
determinants: form, pure color, shading, and inanimate movement.
3) The Rorschaches
from Group 3 pointed in almost exactly the opposite direction of the samadhi group.
They were primarily characterized by "increased productivity" and "richness
of associative elaborations." As with the second group, the post retreat
responses of this group exhibited very little overlap with their pre-retreat responses.
The subjects tended to view the test as an opportunity to open to the flow of
inner associations. Subjects employed one of two styles of elaboration, emphathetic
or creative. The emphathetic style occurs when the subject puts him/herself into
the precept. The creative style occurs when the subject changes his/her perspective
on the precept many times during the test. The subjects seemed to be able to manifest
a high degree of congruency between the flow of their internal world and the reality
of the inkblot perception and test, something Engler and Brown characterize as
"enhanced reality attunement." Finally, some subjects exhibited life
affirming insights as part of their inkblot descriptions.
Engler and Brown
ran another study on what they called "advanced insight practictioners."
These are vipassana teachers who, by concensus of their teachers, had undergone
the first Therevadan enlightenment experience, known technically as "stream
entry". Most of these subjects were housewives in South Asia, a few were
South Asian men, and several were Westerners, and their tests were corrected for
cultural effects. Their Rorschachs did not exhibit the same outstanding qualitative
features as those of the samadhi and insight groups, however, there were certain
qualitative features that Engler and Brown characterized as "residual effects."
The most unusual feature was the degree to which they perceived the inkblots as
an interaction of form and energy or form and space. Several responses indicated
types of energy organization associated with the human body, as conceptualized
by one of the traditional Eastern systems of energy yoga.
Engler and Brown
also report on a test of a single master, a man considered to have gone through
the third Therevadian enlightnment stage, that of nonreturner. The first unusual
characteristic of this subject's test was a shift in perspective. Whereas other
subjects had considered the physical reality of the inkplot, this subject's responses
indicated that he saw the inkblot as a projection of his mind, rather than that
he was projecting his mind states onto the inkblot. The second unusual characteristic
was that the subject was able to weave the entire test into a story based on the
Buddhist philosophy of suffering and it's elimination. That is, the entire test
was seen as an opportunity to teach Dharma. Engler and Brown comment that such
a feat is quite remarkable, and that the only other example of such a Rorschach
of which they were aware is a test on an Apache shaman, who used the test as an
opportunity to teach about the Apache view of nature.
Again, I'd recommend
that anyone who is interested in psychology and meditation buy the book. Also,
I'd appreciate any information on more psychophysical studies, for example, using
MRI or PET to study what parts of the brain get activated (or not) during meditation.
Recently, PET studies have been used to study psychopathology and it would be
interesting to see what PET studies on meditators would show.