Synthesis:Multidimensional Framework: Difference between revisions

From EmergeWiki
← Older edit
VisualWikitext
No edit summary
 
(43 intermediate revisions by the same user not shown)
Line 1: Line 1:


A seemingly outstanding barrier to our field is that various disciplines with different themes of interest, goals, histories, and socioeconomic incentives are insufficiently connected.
A seemingly outstanding barrier to our field is that various disciplines with different themes of interest, goals, histories, and socioeconomic incentives are insufficiently connected. We believe that skilful dialog between the sometimes seemingly orthogonal perspectives and focuses of the academic disciplines (the humanities and sciences), modern medical disciplines, and spiritual, mystical or religious traditions, can lead to a fruitful, integrative synergy to advance our understanding of emergent experiences and development in all of their intricately related dimensions and complexity. It is to that end that the present framework was developed. After reviewing and synthesizing various existing such frameworks with overlapping aims (see below, section "main sources"), we came up with three major levels with further subdivisions, focusing on the individual first, then on the different aspects of social and cultural life, and finally the ecological level.  
 
These and other significant disconnections that silo knowledge within individual academic and professional disciplines and seemingly prevent new innovations are the core problems to be addressed here.
 
Can skilful dialog between the sometimes seemingly orthogonal perspectives of the academic disciplines (the humanities and sciences), modern medical disciplines, and spiritual, mystical or religious traditions, lead to a fruitful, integrative synergy to advance our understanding of emergent experiences and development?
 
We think that it can, and that significantly reduced barriers to knowledge sharing through a multidisciplinary approach can yield valuable new knowledge and integrate old yet useful knowledge into contemporary emergent practices, science, and global clinical practice.
 
Attempting a synthesis of the perspectives and epistemologies of phenomenology, medicine, and emergent traditions would likely solve numerous problems currently encountered in this nascent yet still siloed and scattered research domain.
 
It is to that end that we developed the present framework, hoping it will help integrate thematic and disciplinary domains and stimulate bridges and innovations, would be helpful to resolve this issue and inform future research work.
 
In many ways the development of this framework started from similar observations as made by Locke and Kelly in their ''Preliminary model for the cross-traditional analysis of ASCs'' (1985) that the complexity of studying "altered states" cross-culturally and across-modalities calls for "interdisciplinary and multidimensional explanation drawing upon emerging lines of evidence from separate disciplinary studies" (p.5). We wish to thank these authors for their stimulating work which in large part inspired the present initiative.
 
Expanding on the work done in Sandilands and Ingram (2024), which synthesized various theoretical and empirical models of human subjectivity and function from theoretical phenomenology, qualitative and biomedical research, this scaffolding was enriched by additional categories uncovered through the thematic re-analysis of the qualitative content found in 50 recent peer-reviewed articles reporting on various emergent phenomena, experiences and effects (EPEEs).
 
For the present framework we first identified, reviewed, and synthesized existing frameworks with a similarly global, integrative scope and outcomes-based/therapeutic orientation (listed at the bottom of this page). We then complemented these findings with relevant themes and domains borrowed from the literature of various fields of research dealing with various aspects of the various levels identified in the first phase. Much of this relevant literature was found in the [https://www.zotero.org/ebresearch/library Emergence Research Database].
 
The framework has three major levels with further subdivisions, focusing on the individual first, then on the different levels of social and cultural structures, and finally the ecological level.


== Individual Level ==
== Individual Level ==
Line 27: Line 9:


{{hlist|[[Aesthetics]]|[[Arousal and vigilance/wakefulness]]|[[Beliefs and Worldviews]]|[[Cognition]]|[[Desire and Pleasure]]|[[Emotions]]|[[Existential domain]]|[[Intuition]]|[[Language, Symbols, and Meaning]]|[[Perception]]}}{{hlist|[[Psychology]]|[[Sense spheres]]|[[Sexuality]]|[[Space and Time]]|[[Values and Virtues]]|[[Will]]}}
{{hlist|[[Aesthetics]]|[[Arousal and vigilance/wakefulness]]|[[Beliefs and Worldviews]]|[[Cognition]]|[[Desire and Pleasure]]|[[Emotions]]|[[Existential domain]]|[[Intuition]]|[[Language, Symbols, and Meaning]]|[[Perception]]}}{{hlist|[[Psychology]]|[[Sense spheres]]|[[Sexuality]]|[[Space and Time]]|[[Values and Virtues]]|[[Will]]}}
=== Physiology and Biological systems ===
Third-person phenomenology, and what, to a medical doctor, would be the domain of "signs". A lot of the elements of in the previous section also manifest or have correlates on this level, but not all of them — for instance the content of mental images is hard to observe apart from a 1st person perspective. In the case of the physiology of emergence and emergent phenomena, it seems that e.g. the skeleton or the genome are unlikely to be changed much, while changes in more plastic components like the brain-immune-gut-system, heart-brain-axis, etc., could well be very significant mediators/correlates on the longer term.


=== Physiology and biological systems ===
{{hlist|[[Biological rhythms and cycles]]|[[Cardiovascular and respiratory system]]|[[Endocrine system]]|[[Fascia]]|[[Gastrointestinal system]]|[[Immune system]]|[[Genome]]|[[Lymphatic system]]|[[Metabolism]]|[[Muscles and bones]]|}}{{hlist|[[Nervous system]]|[[Other relevant biological characteristics of the individual]] |[[Proteome]]|[[Reproductive system]]|[[Sensory systems]]|[[Skin and hair]]|[[Urinary system]]}}
Third-person phenomenology, and what, to a medical doctor, would be the domain of "signs".
 
A lot of the elements of in the previous section also manifest or have correlates on this level, but not all of them — for instance the content of mental images is hard to observe apart from a 1st person perspective.
 
Clearly, not all levels will be of equal relevance for the study of the determinants involved in emergent processes and outcomes. How important are the lower levels of organization like quarks, atoms, to consider, for our present focus, is also indeterminate, but likely not very ...
 
In the case of the physiology of emergence and emergent phenomena, it seems that e.g. the skeleton or the genome are unlikely to be changed that much (yoga could break a bone, teeth whitened after meditation retreats…), while changes in more plastic components like the brain-immune-gut-system, heart-brain-axis, etc., could well be very significant mediators/correlates on the longer term. 
 
Punctual and longitudinal exploration of the collective and/or individual role, impact, and modifications in the cardiovascular, gastrointestinal (e.g. gut microbiome), endocrine, inflammatory, and nervous systems, in transient EPEEs, including challenging ones, but also on the long-term of consistent cultivation over years in all possible doses, could yield important insights and open possible avenues for prevention and management and perhaps optimisation of cultivation, by contrast with studies focused solely on e.g. neurological aspects.
 
{{hlist|[[Biological rhythms and cycles]]|[[Cardiovascular and respiratory system]]|[[Endocrine system]]|[[Fascia]]|[[Gastrointestinal system]]|[[Immune system]]|[[Genome]]|[[Lymphatic system]]|[[Metabolism]]|[[Muscles and bones]]|}}{{hlist|[[Nervous system]]|[[Other relevant biological characteristics of the individual]] |[[Proteome]]|[[Reproductive system]]|[[Skin and hair]]|[[Urinary system]]}}
 
=== Behavior and Action ===
=== Behavior and Action ===


There is a spectrum of scales in time and space, from short "internal" micro-gestures<ref>Petitmengin, C. (2007). Towards the Source of Thoughts. The Gestural and Transmodal Dimension of Lived Experience. ''Journal of Consciousness Studies'', ''14''(3), 54–82. <nowiki>https://clairepetitmengin.fr/AArticles%20versions%20finales/JCS%20-%20Source.pdf</nowiki></ref> (e.g. meditative activities<ref>Sparby, T., & Sacchet, M. D. (2022). Defining Meditation: Foundations for an Activity-Based Phenomenological Classification System. ''Frontiers in Psychology'', ''12'', 795077. <nowiki>https://doi.org/10.3389/fpsyg.2021.795077</nowiki></ref>, reactivity patterns<ref>McLeod, K. (2001). ''Wake up to your life: discovering the Buddhist path of attention'' (1st ed). San Francisco: HarperSanFranciso.</ref>) to long-term "external" habits like lifestyle choices.  
There is a spectrum of scales in time and space to consider here, from short "internal" micro-gestures<ref>Petitmengin, C. (2007). Towards the Source of Thoughts. The Gestural and Transmodal Dimension of Lived Experience. ''Journal of Consciousness Studies'', ''14''(3), 54–82. <nowiki>https://clairepetitmengin.fr/AArticles%20versions%20finales/JCS%20-%20Source.pdf</nowiki></ref> (e.g. meditative activities<ref>Sparby, T., & Sacchet, M. D. (2022). Defining Meditation: Foundations for an Activity-Based Phenomenological Classification System. ''Frontiers in Psychology'', ''12'', 795077. <nowiki>https://doi.org/10.3389/fpsyg.2021.795077</nowiki></ref>, reactivity patterns<ref>McLeod, K. (2001). ''Wake up to your life: discovering the Buddhist path of attention'' (1st ed). San Francisco: HarperSanFranciso.</ref>) to long-term "external" behaviors and habits like lifestyle choices.  


There is a spectrum of scales in time and space, from short "internal" micro-gestures<ref>Petitmengin, C. (2007). Towards the Source of Thoughts. The Gestural and Transmodal Dimension of Lived Experience. ''Journal of Consciousness Studies'', ''14''(3), 54–82. <nowiki>https://clairepetitmengin.fr/AArticles%20versions%20finales/JCS%20-%20Source.pdf</nowiki></ref> (e.g. meditative activities<ref>Sparby, T., & Sacchet, M. D. (2022). Defining Meditation: Foundations for an Activity-Based Phenomenological Classification System. ''Frontiers in Psychology'', ''12'', 795077. <nowiki>https://doi.org/10.3389/fpsyg.2021.795077</nowiki></ref>, reactivity patterns<ref>McLeod, K. (2001). ''Wake up to your life: discovering the Buddhist path of attention'' (1st ed). San Francisco: HarperSanFranciso.</ref>) to long-term "external" habits like lifestyle choices. 
{{hlist|[[Ethics]]|[[Habits and Lifestyle (Diet, Sleep, Physical activity...)]]|[[Verbal and Non-verbal expression (Movements, Gestures, Expression/Communication style, Tone of voice, Attitudes, Demeanor, etc.)]]|[[Skills and Challenges]]|[[Motricity (Balance, Bodily control, Coordination, Gross and fine motor patterns, Reflexes)]]|[[Practice/Modality factors (Consistency, Fit, Practice-related risk factors, Practice type)]]|[[Sociocultural/demographic characteristics of individuals (Gender, Age, Occupation, Education level, Wealth)]]}}


Ethics (behavior)
Capacity to elicit reactions from social environment (Charm, Agreeableness, Benevolence, Attractiveness, etc.)
 
Habits
 
Lifestyle
 
Sleep
 
Gross and fine motor patterns
 
Likes and dislikes
 
Graspings and Aversions
 
Clingings and Pushings away
 
Perceptive "habitus"
 
Physical activity
 
Occupation
 
Vocation
 
Education
 
Wealth
 
Expression/Communication style
 
Non-verbal (Gestures, tone of voice, demeanor, etc.)
 
Movements/Gestures  
 
Expression and meaning-making largely rely on gestures, sometimes considered as the source of thought and meaning (Petitmengin, 2006, 2007, 2017). Micro-phenomenology has shown that unique expressive information can be deduced from gesture. Observation and imitation are spontaneous and traditional forms of learning, as well-documented by anthropology (Jousse, 2008). This is important in our present context, as many of the R/S/Mystical/Psychedelic (emergent) traditions are ''oral'' and ''gestural'', or include major such components, which are non-verbal and/or non-textual, and are rooted in different epistemologies and modes of learning (Battiste and Henderson, 2021). First nations pedagogy in general for instance largely relies on experiential learning. The gestural can also be an interesting, likely understudied, focus of research, or aspect of research designs.
 
Verbal
 
Capacity to elicit reactions from social environment
 
                       Charm
 
                       Agreeableness
 
                       Benevolence
 
                       Attractiveness
 
                       Cuteness, etc.
 
Skills and Challenges Physical defects Experience Knowledge
 
Motricity Balance Bodily control Coordination Reflexes
 
* Some have observed that baseline improvement of reflexes (speed/precision) is one of the possible outcomes of long-term meditative cultivation.
* Meditative expertise (individuals having gone through intensive meditation practice) seems associated to attenuated sensory habituation<ref>Antonova, E., Chadwick, P., & Kumari, V. (2015). More Meditation, Less Habituation? The Effect of Mindfulness Practice on the Acoustic Startle Reflex. ''PLOS ONE'', ''10''(5), e0123512. <nowiki>https://doi.org/10.1371/journal.pone.0123512</nowiki></ref>
 
Practice/Modality factors
 
Consistency (shargrol criterion)
 
Fit (shargrol criterion)
 
Practice-related risk factors for meditation-induced psychosis (Charan et al., 2023)
 
1. Longer duration of practice (particularly naïve practitioner)
 
2. Odd hours of practice (late night or very early in the morning)
 
3. Observing fasting, dehydration, and sleep deprivation
 
4. Social isolation
 
5. Unsupervised practice
 
6. Mismatch between the practitioners’ expectation and the goal of the meditation (Contradicts the "Fit" criterion praised by shargrol)
 
Meditation type (Among vulnerable population)
 
1. Transcendental meditation and concentrative type practice
 
2. Those endorsing attainment of altered state of consciousness or experiences (particularly when participants are not prepared for it).
 
Change in the pattern of practice (this opposes the Consistency criterion praised by shargrol)
 
1. Sudden increase in the duration of practice
 
2. Giving precedence to meditation and neglect to other sociooccupational obligations
 
3. Tendency toward solitary practice, not participating in group sessions.


== Society and Culture ==
== Society and Culture ==
{{hlist|[[Family]]|[[School/Work]]|[[Community]]|[[Subculture]]|[[Culture]]|[[Society]]}}
{{hlist|[[Sociocultural characteristics of individuals (Occupation, Education level, Wealth)]]|[[Family]]|[[School/Work]]|[[Community]]|[[Subculture]]|[[Culture]]|[[Society]]|[[Civilization]]}}
 
== Environment ==
== Environment ==
{{hlist|[[Cosmic Influences]]|[[Fauna]]|[[Flora]]|[[Geography]]|[[Geology]]|[[Natural Cycles]]}}
{{hlist|[[Cosmic Influences]]|[[Fauna]]|[[Flora]]|[[Geography]]|[[Geology]]|[[Natural Cycles]]}}
= Main sources =
= Main sources =
{| class="wikitable"
{| class="wikitable"
Line 206: Line 87:
|Multidisciplinary and varied qualitative and theoretical sources
|Multidisciplinary and varied qualitative and theoretical sources
|}
|}
<nowiki>~~~Olivier Sandilands</nowiki>


== Other references ==
== Other references ==

Latest revision as of 11:25, 13 March 2025

A seemingly outstanding barrier to our field is that various disciplines with different themes of interest, goals, histories, and socioeconomic incentives are insufficiently connected. We believe that skilful dialog between the sometimes seemingly orthogonal perspectives and focuses of the academic disciplines (the humanities and sciences), modern medical disciplines, and spiritual, mystical or religious traditions, can lead to a fruitful, integrative synergy to advance our understanding of emergent experiences and development in all of their intricately related dimensions and complexity. It is to that end that the present framework was developed. After reviewing and synthesizing various existing such frameworks with overlapping aims (see below, section "main sources"), we came up with three major levels with further subdivisions, focusing on the individual first, then on the different aspects of social and cultural life, and finally the ecological level.

Individual Level

Subjectivity

This covers all relevant domains of experiencing, which constitute the manifest world or the field of consciousness for a given individual from their own perceptual perspective. As is the case overall with this framework, not all domains will be of equal relevance. Note that from a phenomenological perspective, this is the "first-person view", while from a medical perspective, this corresponds to symptoms.

Physiology and Biological systems

Third-person phenomenology, and what, to a medical doctor, would be the domain of "signs". A lot of the elements of in the previous section also manifest or have correlates on this level, but not all of them — for instance the content of mental images is hard to observe apart from a 1st person perspective. In the case of the physiology of emergence and emergent phenomena, it seems that e.g. the skeleton or the genome are unlikely to be changed much, while changes in more plastic components like the brain-immune-gut-system, heart-brain-axis, etc., could well be very significant mediators/correlates on the longer term.

Behavior and Action

There is a spectrum of scales in time and space to consider here, from short "internal" micro-gestures[1] (e.g. meditative activities[2], reactivity patterns[3]) to long-term "external" behaviors and habits like lifestyle choices.


Capacity to elicit reactions from social environment (Charm, Agreeableness, Benevolence, Attractiveness, etc.)

Society and Culture

Environment

Main sources

Reference Name of model Discipline/Field
1. Bickley, L. S., Szilagyi, P. G., & Hoffman, R. M. (2017). Bates’ guide to physical examination and history taking (Twelfth edition). Wolters Kluwer. Physiological Systems Medicine
2. Bronfenbrenner, U., & Morris, P. A. (2007). The Bioecological Model of Human Development. In W. Damon & R. M. Lerner (Eds.), Handbook of Child Psychology (1st ed.). Wiley. https://doi.org/10.1002/9780470147658.chpsy0114 Bioecological Model of Human Development Developmental Psychology
3. Cuthbert, B. N., & Insel, T. R. (2013). Toward the future of psychiatric diagnosis: the seven pillars of RDoC. BMC Medicine, 11(1), 126. https://doi.org/10.1186/1741-7015-11-126 Research Domain Criteria (RDoC) Psychiatry/Medicine
4. Emmons, R. A., & Paloutzian, R. F. (2003). The Psychology of Religion. Annual Review of Psychology, 54(1), 377–402. https://doi.org/10.1146/annurev.psych.54.101601.145024 Multilevel Interdisciplinary Paradigm (MIP) Psychology of religion
5. Engel, G. L. (1978). The Biopsychosocial Model and The Education Of Health Professionals. Annals of the New York Academy of Sciences, 310(1), 169–181. https://doi.org/10.1111/j.1749-6632.1978.tb22070.x Biopsychosocial Model Theory of health
6. Lehman, B. J., David, D. M., & Gruber, J. A. (2017). Rethinking the biopsychosocial model of health: Understanding health as a dynamic system. Social and Personality Psychology Compass, 11(8), e12328. https://doi.org/10.1111/spc3.12328 Biopsychosocial Model (revised) Theory of health
7. Locke, R. G., & Kelly, E. F. (1985). A Preliminary Model for the Cross-Cultural Analysis of Altered States of Consciousness. Ethos, 13(1), 3–55. http://www.jstor.org/stable/640008 Preliminary Model for the Cross-Cultural Analysis of Altered States of Consciousness Cross-cultural Anthropology
8. Mahoney, A., & Shafranske, E. P. (2013). Envisioning an integrative paradigm for the psychology of religion and spirituality. In K. I. Pargament, J. J. Exline, & J. W. Jones (Eds.), APA handbook of psychology, religion, and spirituality (Vol 1): Context, theory, and research. (pp. 3–19). American Psychological Association. https://doi.org/10.1037/14045-001 Integrative Paradigm for the Psychology of R/S Psychology of R/S
9. Riggs, D. W., Yeager, R. A., & Bhatnagar, A. (2018). Defining the Human Envirome: An Omics Approach for Assessing the Environmental Risk of Cardiovascular Disease. Circulation Research, 122(9), 1259–1275. https://doi.org/10.1161/CIRCRESAHA.117.311230 Human Envirome Health and the Environment
10. Schoenberg, P. L. A., & Gonzalez, K. M. (2022). Systematic Review of High-Dimensional Omics in Mind-Body Medicine. OBM Integrative and Complementary Medicine, 07(04), 1–34. https://doi.org/10.21926/obm.icm.2204052 High-Dimensional Omics in Mind-Body Medicine Mechanistic accounts of mind-body medicine based on inflammatory markers
11. Taves, A. (2020). Mystical and Other Alterations in Sense of Self: An Expanded Framework for Studying Nonordinary Experiences. Perspectives on Psychological Science, 15(3), 669–690. https://doi.org/10.1177/1745691619895047 Expanded Framework for Studying Nonordinary Experiences Psychology and Nonordinary Experiences
12. Vion-Dury, J., & Mougin, G. (2016). Modalisations Of The Consciousness Field: A Phenomenological And Morphodynamic Approach. PSN - psychiatrie, sciences humaines, neurosciences. https://hal.science/hal-01580235/document Phenomenological and Morphodynamic Model of the Consciousness Field Phenomenology and medicine
13. Wright, M. J., Sanguinetti, J. L., Young, S., & Sacchet, M. D. (2023). Uniting Contemplative Theory and Scientific Investigation: Toward a Comprehensive Model of the Mind. Mindfulness. https://doi.org/10.1007/s12671-023-02101-y THIN Model Contemplative science
14. General Inventory of Emergent Phenomena in Sandilands, O., & Ingram, D. M. (2024). Documenting and defining emergent phenomenology: theoretical foundations for an extensive research strategy. Frontiers in Psychology, 15, 1340335. https://doi.org/10.3389/fpsyg.2024.1340335 Domains of Experience and Function Multidisciplinary and varied qualitative and theoretical sources

Other references

  1. ↑ Petitmengin, C. (2007). Towards the Source of Thoughts. The Gestural and Transmodal Dimension of Lived Experience. Journal of Consciousness Studies, 14(3), 54–82. https://clairepetitmengin.fr/AArticles%20versions%20finales/JCS%20-%20Source.pdf
  2. ↑ Sparby, T., & Sacchet, M. D. (2022). Defining Meditation: Foundations for an Activity-Based Phenomenological Classification System. Frontiers in Psychology, 12, 795077. https://doi.org/10.3389/fpsyg.2021.795077
  3. ↑ McLeod, K. (2001). Wake up to your life: discovering the Buddhist path of attention (1st ed). San Francisco: HarperSanFranciso.
Retrieved from "https://emergewiki.org/index.php?title=Synthesis:Multidimensional_Framework&oldid=869"