The effectiveness of reminiscence therapy on the symptom management, the life satisfaction, and the self-transcendence in palliative care patients: a randomized controlled trial.

PURPOSE: To examine the effect of individualized reminiscence therapy on the management of global distress and physical and psychological symptoms, life satisfaction and self-transcendence levels of palliative care patients. METHODS: In a single-center palliative care service in western Turkey, 48 patients without cognitive impairment and able to communicate were included in the study. However, 44 patients completed the study. Patients who met the inclusion criteria were randomly assigned to the reminiscence therapy (intervention), unstructured social interviewing (placebo), and control groups (16 people for each group) before the start of the study. The sessions for the interview and placebo groups were conducted face-to-face in the patient's room (while the patient was sitting or lying down) for 15 days (2 weeks), every other day, for a total of eight sessions (each session was approximately 30 min). Data collection instruments-the Memorial Symptom Assessment Scale, the Contentment with Life Assessment Scale, and the Self-Transcendence Scale-were collected at baseline (first day) and after the intervention (day 15th). Statistical significance level was accepted as p < 0.05. RESULTS: There was no decrease in physical and total symptom burden (p > 0.05). There were significant reductions in general distress and psychological symptoms in the intervention and placebo groups within the group (p < 0.05), but there were no significant differences between the control group and all groups when compared (p > 0.05). Group × time interactions were statistically significant for life satisfaction and self-transcendence (p < 0.001), and there was a substantial increase in the intervention group compared to the other groups. CONCLUSION: It may be recommended that reminiscence therapy intervention be included in routine nursing care as it may contribute positively to the psychological recovery of palliative care patients approaching the end of life. TRIAL REGISTRATION: ClinicalTrails.gov (Registration number: NCT05242016). Prospectively registered on 1 February 2022.

Meditation and Self-transcendence: A Human Need?

Building on Fircks (2023), who aims at integrating the theoretical and historical roots of mindfulness into psychology through a bridge between Taoism, relying on the polarity of life and wu wei (the principle of not-forcing) and Mead's Social Psychology, this commentary seeks to further explore how mindfulness, meditation and self-transcendence plays a role in the personal needs hierarchy of the human organism. This is done in the framework of Abraham Maslow's theory of human motivation and his hierarchy of needs, where a model that introduces a new layer in the hierarchy of needs, the need for self-transcendence, is presented. This model containing the new hierarchy of self-transcendence is based on Maslow's own notion of peak-experiences, as well as related to William James' notion of mystical experiences. Fircks' (2023) autoethnographic meditative experience is conceptualized as a peak-experience and analyzed to show how human beings strive to experience this state of being.

Expanding the scope of "trans-humanism": situating within the framework of life and death education - the importance of a "trans-mystical mindset".

Life and death education, as noted from the literatures, has been studied and researched extensively in China, Malaysia, and Taiwan. Our own research undertakings over the past several years, situated in different sociocultural settings have delved into aspects of life and death that could help advance theoretical understanding of the subject matters (e.g., does the meaning of "effective life functioning" connote differing interpretations for different cultural groups?). Situating within the framework of life and death education, we expand the study of trans-humanism by introducing an extended prefix or nomenclature known as "trans-mystical". Specifically, our philosophized concept of trans-mysticism considers a related concept, which we term as a "trans-mystical mindset". A trans-mystical mindset, differing from an ordinary mindset, from our philosophical rationalization, is defined as "a person's higher-order state of consciousness, espousing her perception, judgment, belief, and attempted interpretation of life and death phenomena that are mystifying and fall outside the ordinary boundaries of human psyche." Our focus of inquiry, as reported in the present article, seeks to advance our proposition: that a trans-mystical mindset, unlike an ordinary mindset, may help a person to rationalize, appreciate, and understand metaphysical contexts, mystical experiences, and the like. This focus, interestingly, serves to highlight an important discourse - namely, that there is a dichotomy in theoretical lenses (i.e., objective reality vs. individual subjectivity) that a person may use to rationalize the significance or non-significance of universal contexts, events, phenomena, etc. (e.g., a person's experience of "premonition"). As such, then, there is an important question that we seek to consider: whether philosophization, or the use of philosophical psychology, would yield perceived "scientific evidence" to support or to reject the study of metaphysicism, mysticism, and the like? For example, does our philosophization of an "equivalency" between a person's trans-mystical mindset and her experience of self-transcendence help to normalize and/or to scientize the subject matters of metaphysicism, mysticism, etc.?

Exploring Psychedelics for Alleviating Existential and Spiritual Suffering in People With Serious Illnesses: Links to the Theory of Self-Transcendence.

The fields of palliative and holistic Nursing are dedicated to providing comprehensive care for the person, emphasizing special attention to the existential and spiritual aspects of care. Psychedelic-assisted therapy has emerged as a promising approach for symptom management in individuals with serious illnesses, particularly those of existential and spiritual origin. People who undergo challenging experiences, as is the case with serious illnesses, often undergo an identity crisis and question the purpose of their lives. Psychedelic therapy, when conducted properly by trained professionals, can facilitate self-exploration and self-transcendence, opening doors to states of expanded consciousness and fostering a profound connection with oneself. This experience can help patients develop a greater sense of self-awareness and a deeper understanding of their existential and spiritual issues, enabling them to find meaning and inner peace. The Theory of Self-Transcendence theory provides a Nursing framework for understanding how psychedelic-assisted therapy can facilitate, through self-transcendence, the journey of spiritual and existential healing, offering the possibility of achieving wellbecoming from a state of vulnerability.

Neurobehavioral Mechanisms Influencing the Association Between Generativity, the Desire to Promote Well-Being of Younger Generations, and Purpose in Life in Older Adults at Risk for Alzheimer's Disease.

OBJECTIVES: Generativity, the desire and action to improve the well-being of younger generations, is associated with purpose in life among older adults. However, the neurobehavioral factors supporting the relationship between generativity and purpose in life remain unknown. This study aims to identify the functional neuroanatomy of generativity and mechanisms linking generativity with purpose in life in at-risk older adults. METHODS: Fifty-eight older adults (mean age = 70.8, SD = 5.03, 45 females) with a family history of Alzheimer's disease (AD) were recruited from the PREVENT-AD cohort. Participants underwent brain imaging and completed questionnaires assessing generativity, social support, and purpose in life. Mediation models examined whether social support mediated the association between generativity and purpose in life. Seed-to-voxel analyses investigated the association between generativity and resting-state functional connectivity (rsFC) to the ventromedial prefrontal cortex (vmPFC) and ventral striatum (VS), and whether this rsFC moderated the relationship between generativity and purpose in life. RESULTS: Affectionate social support mediated the association between generative desire and purpose in life. Generative desire was associated with rsFC between VS and precuneus, and, vmPFC and right dorsolateral prefrontal cortex (rdlPFC). The vmPFC-rdlPFC rsFC moderated the association between generative desire and purpose in life. DISCUSSION: These findings provide insight into how the brain supports complex social behavior and, separately, purpose in life in at-risk aging. Affectionate social support may be a putative target process to enhance purpose in life in older adults. This knowledge contributes to future developments of personalized interventions that promote healthy aging.

Manifestations, social impact, and decay of conceptual beliefs: A cultural perspective.

INTRODUCTION: Believing comprises multifaceted processes that integrate information from the outside world through meaning-making processes with personal relevance. METHODS: Qualitative Review of the current literature in social cognitive neuroscience. RESULTS: Although believing develops rapidly outside an individual's conscious awareness, it results in the formation of beliefs that are stored in memory and play an important role in determining an individual's behavior. Primal beliefs reflect an individual's experience of objects and events, whereas conceptual beliefs are based on narratives that are held in social groups. Conceptual beliefs can be about autobiographical, political, religious, and other aspects of life and may be encouraged by participation in group rituals. We hypothesize that assertions of future gains and rewards that transcend but are inherent in these codices provide incentives to follow the norms and rules of social groups. CONCLUSION: The power of conceptual beliefs to provide cultural orientation is likely to fade when circumstances and evidence make it clear that what was asserted no longer applies.

The mediating role of workplace spirituality: Exploring the relationship between, self-transcendence, spiritual transcendence, and innovative work behavior.

This study aims to investigate the intricate interplay between self-transcendence, spiritual transcendence, innovative work behavior, and the mediating role of workplace spirituality. Utilizing structural equation modeling, it examines the associations among these variables. Mediation analysis explores the extent to which workplace spirituality mediates these relationships. The findings reveal positive connections between self-transcendence, spiritual transcendence, workplace spirituality, and innovative work behavior. Specifically, workplace spirituality partially mediates the relationship between self-transcendence and innovative work behavior while fully mediating the connection between spiritual transcendence and innovative work behavior. These results underscore the pivotal role of spirituality in the workplace in nurturing innovative behavior among employees. The practical implication emphasizes cultivating workplace spirituality to foster innovative work behavior. This study contributes to existing literature by elucidating the underlying mechanisms linking self-transcendence, spiritual transcendence, workplace spirituality, and innovative work behavior, underscoring the significance of workplace spirituality as a catalyst for enhancing innovative work behavior.

Values in Action: Unveiling the Impact of Self-Transcendence and Self-Enhancement on Domestic Consumption Choices.

Against the backdrop of a global emphasis on supporting local businesses and fostering domestic consumption, this study aims to shed light on the influence of personal values on the intentions behind domestic-product consumption. Drawing from the Schwartz value theory, we explore how values of self-transcendence, which embody benevolence and universalism, versus self-enhancement, characterized by a focus on power and achievement, influence consumer behavior. Utilizing data from the Chinese Social Survey (CSS2021) and a survey of 316 participants, structural equation modeling and Dematel analysis are employed to reveal causal relationships between values and consumption intentions. We reveal a dichotomous impact of these value orientations. Self-transcendence values are found to positively affect domestic consumption intentions by enhancing awareness of consequence and ascription of responsibility, thereby strengthening personal norms. In contrast, self-enhancement values tend to impede these intentions. By integrating the Norm-Activation Model (NAM), this study comprehensively uncovers the unique mechanism through which values activate personal norms and subsequently encourage the consumption of domestic products. It enriches the body of research related to values and domestic consumption and offers pertinent recommendations for promoting local enterprises' products.

Physics and the quest for transcendence: A Durkheimian approach.

This essay aims to shed some light on the still common sense of a vocation among scientists. Taking its cue from Paul Forman's analysis of twentieth-century disciplinary science and Emile Durkheim's social view of religions, it suggests that modern scientific communities resemble religious communities in their penchant for transcendence. The essay aims to illustrate this perspective by looking at some developments within the physics discipline since its emergence in the late nineteenth century. One indication for this penchant is the tendency to distance oneself from the material conditions which allowed the discipline to flourish. These utilitarian conditions, industrial as well as material, were seen to pose a threat to the disinterested pursuit of truth. Another is the persistent tendency among theoretical physicists to search for otherworldly, immaterial and unifying foundations.

Longitudinal processes among humility, social justice activism, transcendence, and well-being.

Introduction: Existing research shows positive associations between humility and well-being, and between civic engagement and well-being. Rarely have humility, civic engagement, and well-being been examined together. We build off of previous cross-sectional findings and a prior longitudinal study that used three waves of data and found significant positive bivariate correlations between humility and the presence of life purpose across time points. Methods: Extending these previous findings, we used six waves of data obtained from graduate students at 18 seminaries across North America (N = 574; Mage = 31.54; 46.7% female; 65.3% White) to explore the dynamic associations among humility and life purpose, along with horizontal transcendence (an indicator of the attitudinal dimension of civic engagement) and social justice activism (an indicator for the behavioral dimension). We explored reciprocal short-run processes and dynamic long-run effects using a general cross-lagged panel model. Results and discussion: We found robust evidence for a reciprocal influence between the presence of life purpose and horizontal transcendence, and long-run effects for initial levels of life purpose to influence later levels of horizontal transcendence. We also found long-run effects for the influence of initial levels of life purpose on later levels of humility, and initial levels of social justice activism on later levels of horizontal transcendence. Implications center on the use of the findings for planning future one-time life purpose and social justice interventions to affect changes in humility and horizontal transcendence.

Facilitative effect of awe on cooperation: The role of the small-self and self-other inclusion.

Awe has been theorized as a kind of self-transcendence emotion that has an important impact on individual social behavior. Based on the self-transcendence of awe, this study examined how awe can increase small-self and self-other inclusion to facilitate cooperation among individuals across three studies (N = 1162). First, the relationship between awe, cooperative propensity, and the mediating role of small-self and self-other inclusion in the relationship was examined using questionnaires on trait levels (Study 1). Second, awe emotions were induced from the state level through behavioral experiments to verify the facilitative effect on cooperative behavior in multiple rounds of public goods dilemma (Study 2). Third, by adding the induction of negative awe to discuss the impact of different valence of awe on cooperative behavior, the mediating role of small-self and self-other inclusion was supported (Study 3). Results show that awe has a facilitative effect on cooperation, which provides strong evidence for the positive social function of self-transcendent emotional awe.

Promotion of Values Education (Factors Involved in Prosocial Behaviors and Volunteering).

(1) Background: Prosocial behavior aligns with the current societal model, where human values hold greater importance considering cultural, social, and personal variables that may influence the opportunity to benefit others. Hence, the objective of this research was established: to understand how diverse factors influence the values of young people, aiming to promote education and enhance prosocial behavior. (2) Methods: This study is quantitative research employing an empirical-analytical, cross-sectional social research method. A validated instrument was used with a sample of 1702 individuals from the city of Melilla, noteworthy for its multicultural context due to its location in North Africa. (3) Results: Inferential analysis was conducted using multiple linear regression to predict future behaviors, focusing on the factors influencing values. Various models were employed, incorporating twelve variables and four scales: sociability, transcendence, culture, and effects. (4) Conclusions: The results and conclusions suggest the need to enhance affect and sociability, primarily among the most prominent factors.

Clarifying and measuring the characteristics of experiences that involve a loss of self or a dissolution of its boundaries.

Mystical experience, non-dual awareness, selflessness, self-transcendent experience, and ego-dissolution have become increasingly prominent constructs in meditation and psychedelic research. However, these constructs and their measures tend to be highly overlapping, imprecise, and poorly integrated with similar pathological experiences. The present study seeks to clarify the common factors involved in the characteristics of these experiences using precise distinctions across an array of experience contexts (including meditation, psychedelics, and psychopathology). Participants (N = 386) completed an online survey about an experience that involved either a dissolution of self-boundaries or a loss of selfhood. Confirmatory factor analyses resulted in 16 experience characteristics, including multiple types of changes in sense of self, co-occurring phenomenology, and cognitive and affective responses. Qualitative thematic analysis provided rich descriptions of experience characteristics. Taken together, results lead to a more specific measurement model and descriptive account of experiences involving a loss of self or self-boundary.

The influence mechanism of self-transcendence on green consumption: The chain-mediating effect of construction of meaning in life and connectedness.

A transition to a more sustainable society is occurring worldwide and necessitates a change in people's ways of consuming. Self-transcendence (ST) is recognized as a key predictor of green consumption. Thus, a multiple intermediary model was developed to clarify the psychological mechanisms underlying ST and its influence on consumption. The model was tested using data from a nationally representative sample of 428 Chinese participants. The results show that ST's overall positive effect on green consumption is realized via four indirect paths: (1) the simple mediating role of nature connectedness between ST and green consumption, (2) the simple mediating role of social connectedness between ST and green consumption; (3) the chain-mediating role of construction of meaning in life (CoMIL) and nature connectedness, and (4) the chain-mediating role of CoMIL and social connectedness. Among these paths, nature connectedness plays the most critical mediating role for the Chinese, accounting for the greatest proportion of the total indirect effect. The study advances understanding of the influence and path of ST on green consumption, and provides theoretical and practical support for guiding people toward sustainable lifestyles.

Individual values predict desiring more economic inequality: The moderator role of social mobility.

Attitudes towards economic inequality are crucial to uphold structural economic inequality in democratic societies. Previous research has shown that socioeconomic status, political ideology, and the objective level of economic inequality associated with individuals' attitudes towards economic inequality. However, some have suggested that people are aware of the individual and social features that are more functional according to the level of economic inequality. Therefore, individual predispositions such as cultural values could also predict these attitudes. In the current research, we expand previous results testing whether cultural variables at the individual level predict attitudes towards economic inequality. After analysing survey data including samples from 52 countries (N = 89,565), we found that self-enhancement values predict positively, and self-transcendence negatively, attitudes towards economic inequality as the ideal economic inequality measures. This result remained significant even after controlling by socioeconomic status, political ideology, and objective economic inequality. However, this effect is only true in high and middle social mobility countries, but not in countries with low social mobility. The present research highlights how cultural values and country social mobility are crucial factors to addressing attitudes towards economic inequality.

Kin relationality and ecological belonging: a cultural psychology of Indigenous transcendence.

In this article, we consider prosociality through the lens of an Indigenous "ethics of belonging" and its two constitutive concepts: kin relationality and ecological belonging. Kin relationality predicates that all living beings and phenomena share a familial identity of interdependence, mutuality, and organization. Within the value system of ecological belonging, an individual's identity is constituted in relation to the natural environment, centered on the sentiments of responsibility and reverence for Nature. We detail how Indigenous perspectives upon prosociality differ from Western scientific accounts in terms of the motives, scope, and rewards of altruistic action. Grounded in this understanding, we then profile three self-transcendent states, compassion, gratitude, and awe, and their similarities across Indigenous and Western approaches, and how kin relationality and ecological belonging give rise to cultural variations. We consider convergent insights across Indigenous and Western science concerning the role of ritual and narrative and the cultural cultivation of kin relationality and ecological belonging. We conclude by highlighting how these two core concepts might guide future inquiry in cultural psychology.

Reappraising personal values in cancer: Meaning-in-life adaptation, meaningfulness, and quality of life.

OBJECTIVE: This study explores the reappraisal of personal values among people with cancer post-diagnosis and its connections to meaningfulness, encompassing personal meaning and sense of meaning, and various dimensions of quality of life. METHODS: A total of 144 patients with diverse cancer types and a control group comprising 158 healthy adults with similar demographic characteristics completed the Valued Living Questionnaire-Perceived Change, the Personal Meaning Profile-Brief, the Portrait Values Questionnaire, and the Functional Assessment of Chronic Illness Therapy-Spiritual Well-Being. RESULTS: Cancer patients displayed a substantial values reappraisal compared to healthy adults. They reported an increased significance of social areas and self-transcendental values, including close relationships (family, partner, and friends), spirituality, citizenship, and universalism, as well as an increased importance of self-care and self in general. Conversely, cancer patients assigned less importance to work and self-enhancement values such as stimulation, power, and achievement. Cluster analysis revealed that patients who reappraised their values exhibited higher meaningfulness and better indicators of quality of life, including spiritual and physical well-being, compared to patients who did not modify their value system. CONCLUSIONS: These findings underscore the importance of assessing and promoting meaning-in-life adaptability among people with cancer, with potential applications in meaning-centered therapies and interventions aimed at enhancing psychological flexibility.

A sense of connectedness, transcendent experiences, and insights for compassionate action emerge through an international collective labyrinth walk with a shared intention during the COVID-19 pandemic.

Introduction: Labyrinth walking is an integrative contemplative practice that aims to engage the body, heart, mind, and spirit. In this article, qualitative findings from the first year of a mixed methods study on collective labyrinth walking with a shared intention are described. This form of labyrinth walking is distinct in that it is a social contemplative practice. It expands upon most of the labyrinth walking research to date which has been focused upon the individual. More specifically, practitioners walk labyrinths together in solidarity with the same intention in mind during collective labyrinth walking. This practice can be used locally (i.e. practitioners walk the same labyrinth together for the same reason) or non-locally (i.e. practitioners walk different labyrinths for the same reason together in different locations). The study is unique in that it took place at the height of the COVID-19 pandemic which was a time in recent history that evoked fear, uncertainty, grief, isolation, and disconnectedness for many persons around the world. Methods: This sample in this study was comprised of 461 participants from 19 countries who collectively walked labyrinths together with a shared intention on World Labyrinth Day 2021. Most participants were women in middle to later life from the United States. Data was collected through an anonymous online survey and analyzed using the qualitative methodology of interpretive phenomenological analysis. Results: Three predominant themes emerged from practitioners' narrative accounts of their lived experiences: (1) multiple forms of connectedness (i.e., intrapersonal, interpersonal, transpersonal, labyrinth connection) were cultivated through collective labyrinth walking with a shared intention; (2) practitioners reported qualities associated with "transcendent" experiences during this experience (i.e., boundlessness, ultimacy, transcendence, connectedness, positive emotions); and (3) practitioners had insights for compassionate action. Discussion: Findings suggest that collective labyrinth walking with a shared intention can contribute to individual and group flourishing during times of distress. Quasi-experimental and experimental research designs are needed to build on this exploratory developmental research and are described in this article.

Advancing the study of life and death education: theoretical framework and research inquiries for further development.

Life and death education, also known as life education and death education, is an interesting subject that may coincide with the subject of lifespan development. In brief, from our theoretical perspective, which guides our teaching and curriculum development, life education considers personal understanding of life functioning on a daily basis, whereas death education explores matters that are related to death and dying. For example, how can a social worker utilize his life knowledge, or life wisdom, to assist a relative to understand the intricate nature of death? In a similar vein, how can a senior citizen use her personal experience of Buddhist meditation practice to overcome a minor Covid setback? Central to our teaching practice is the premise of 'active transformation' (i.e., transforming life knowledge into positive practice) and the premise of 'theoretical infusion' (e.g., the infusion of a distinctive epistemological belief in the teaching of life) that would, in turn, help to enhance and facilitate deep, meaningful understanding of life and death. The purpose of the present article is for us to discuss a proposition of a theoretical-conceptual model, which depicts the 'unification' or integration of three major viewpoints of life and death: the social viewpoint, the philosophical viewpoint, and the psychological viewpoint. We theorize that unification of the three theoretical viewpoints may help provide grounding for effective teaching and holistic understanding of the subject contents of life and death. Such discourse, importantly, may also assist to advance the scope and complexity of the lifespan development subject. Finally, in addition to our theoretical-conceptual model of life and death, we propose three major research inquiries for development: the meaning of situated mindset, the underlying nature of spiritual transcendence, and proposition of appropriate methodological accounts for usage. Overall, then, we purport that our conceptual analysis and discussion overview, based on philosophical reflection, may serve to stimulate interest, intellectual curiosity, scholarly dialog, etc.

Transcending the self to transcend suffering.

Suffering is inevitable in human life. Our perspective paper theorizes on precise mechanisms for how self-transcendence-the state in which an individual looks beyond the self and adopts a larger perspective including concern for others and the world-may help people endure the experience of suffering. From an examination of empirical literature ranging from social psychology to clinical research, we propose that self-transcendence may aid the endurance of suffering along three psychological levels: (1) On the level of affect, the unique profundity and positivity of self-transcendent experiences (e.g., awe, flow, compassion) may supersede and reduce the salience of negative affect arising from suffering (e.g., fear, despair, depressive mood). (2) On the level of cognition, the larger frame of reference provided by self-transcendent thinking may contextualize one's suffering as something comprehendible, thereby helping to resolve the challenges of making meaning from suffering (e.g., that one's existing meaning systems are unable to explain the suffering event). (3) On the level of motivation, the drive to fulfill one's need for self-transcendence may counterbalance the more hedonically-oriented motivations that can promote negative coping strategies in response to suffering (e.g., avoidance, substance abuse). All three mechanisms may also provoke downstream prosocial behaviors that help embed the individual into networks of social support. Altogether, by synthesizing specific mechanisms from affective, cognitive, and motivational self-transcendent processes, our paper establishes a theoretical framework for how self-transcendence may help people endure and transcend suffering, thereby elevating the conditions and experiences of our existence.