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| | 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. |
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| == Individual Level == | | == Individual Level == |
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| === Subjectivity === | | === Subjectivity === |
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| 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''. | | 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''. |
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| ==== Aesthetics ==== | | {{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]]}} |
| The domain of aesthetic experiences is fundamental to human life and intersects deeply with EPEEs and related behavioral and sociocultural aspects. Experiences involving more or less central aesthetic aspects, a sense of beauty, of awe, of sublimity, etc., are very common. Culturally-speaking, most spiritual and mystical traditions exhibit elaborate aesthetics, which often draw on elements and themes of the sociocultural and natural environments. Many of the most valued aesthetic productions of a given culture are related with contemplative, psychedelic, mystical, etc., experiences often linked with religion and spirituality, including sacred arts in all forms of expressions – to stick with well-known european examples, music (think J.S. Bach), sculpture (think Bernini's ''Transverberation of Saint Teresa of Jesus),'' painting (Piero Della Francesca's ''Polyptych of Misericordia''), poetry (Dante's ''Divine comedy''), architecture (the pyramids, the cathedrals), etc. Remember Dostoyevsky: "Beauty will save the world".
| | === 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. |
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| Mystical and religious rituals and practices (liturgies, sadhanas, etc.) usually involve the synergistic integration of internal and external forms and activities belonging to and impacting many different complementary domains of the present framework, often blending all artistic modes of expression into aesthetically coherent wholes that also involve cognitive, attentional, imaginative, ethical, mythical, cultural, and other domains and factors which, when viewed at different scales of time and space, can have profound historical and even civilizational import (Gruau, 1999; Jousse, 2008), and are thus hard to reduce to the notion of "set and settings" sometimes employed in e.g. psychedelic studies to describe the proximal conditions in which a substance is ingested.
| | {{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]]}} |
| | | === Behavior and Action === |
| This experiential domain often involves complex emotions, cognitive and arousal changes, depth of meaning, paradigmatic and/or axiological components, and an overall sense of pleasure or appreciation disconnected from the direct hedonic tone of individual aspects of the experience — e.g. an aesthetic experience may involve painful or unpleasant specifics and yet be overall deeply valued and appraised as overall "pleasant" or beneficial (Sandilands, 2019; Schaeffer, 2015). The relationship between pleasure, values and aesthetic experiences is complicated: many religious or spiritual traditions are rather "puritanical" in the sense that they do not inherently value pleasure, or only certain kinds of pleasures (e.g. the pleasure born from "seclusion from the hindrances" in early buddhism). Yet many traditional religious figures seem to have fond deep meaning, beatuy and personal significance — thus perhaps a sense of pleasure derived from an overall appreciation as well — in experiences which by all means seem extremely unpleasant. One may think of transverberation experiences described by Terésa of Àvila, and its sculpted counterpart.
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| Aesthetic experiences also involve a degree of immersion into the sensate qualities of a given phenomenon or work of art, for themselves, i.e. without an instrumental goal, and a ''defamiliarization'', i.e. they often involve the voluntary or involuntary suspension of pre-conceived judgments and perceptive habits, of what Husserl called the "natural attitude" which quickly categorizes and reifies surroundings and objects into a familiar world. After all, classical phenomenology associated with Husserl, starts with the gesture of épochè, which means "suspending" the belief in the intrinsic existence of the largely socioculturally conditioned "natural" objects and entities of perception around us, and instead returning "to things themselves", i.e., phenomena as they appear. This can also be "imposed" by something "striking", whether captivating beauty, or the surprise of something threatening in the environment, drawing the attention of the subject out of the default roaming mode of attention, out of ruminations, projections, and familiarity, into a raw and intensified world of experience often infused with a sense of novelty.
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| The intensification of aesthetic experiences can sometimes be accompanied by varying levels of unease or fear, and the defamiliarization criterion may in part explain why. Famously, enlightenment philosopher Kant saw experiences of the "sublime" as one degree above aesthetic experiences, differing from it by the fact that they supposedly come with a sense of fear. It seems common sense that more radical defamiliarization should lead from a sense of novelty to a sense of mystery. Considerations on the relationship between attention, arousal, and fear found in the arousal/vigilance section below, can inform these observations. This is why we also include in this domain experiences linked with a sense of devotion- or fear-inspiring holiness, mystery, divinity, sanctity, sacredness, etc., all of which may be viewed as the "numinous", a term used by Rudolf Otto and later by the likes of Carl Jung to refer to these types of feelings — be it mysterium ''augustum'' (majestic) or mysterium ''tremendum'' (awe-inspiring). "The most beautiful emotion we can have is the mysterious. It is the fundamental emotion that stands at the cradle of true art and true science. [...] It was the experience of mystery — even if mixed with fear — that engendered religion" Albert Einstein.
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| Interestingly, the english words "whole", "holy", and "health" have shared etymological histories, while the french equivalents to healthy ("sain") and saint ("saint") have latin words "sanus" and "sanctus" which are also cognate.
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| There seems to be some relationship between aesthetic experiences and emergent development trajectories (e.g., certain stages of meditation/ phases of mystical itineraries seem associated with particular kinds or higher likeliness of going through aesthetic experiences etc.) but this relationship is not straightforward (Sandilands, 2019).
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| The aesthetic domain may entail a larger meaning. In its more general, etymological sense, aesthetics can refer to the laws of sensibility itself as opposed to the sphere of rationality: the ancients thus divided lived experience into ''aesthesis'' and ''noesis'' (see the "Transcendental Esthetics" section in the ''Critique of Pure Reason'', Kant, 2007). In the context of aesthesis as sensibility, Kant declared "time" and "space" to be the transcendental, ''a priori'' forms of sensibility, i.e., he considered that all experience had temporal and spatial extension as a pre-condition.
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| Aesthetics thus relates with metaphysics and the domain of beliefs and paradigms, both in terms of people's lived experiences in this realm and in existing theoretical literature. Speaking of transcendentals, through many centuries in Western medieval philosophy, which drew on Greek thought, the tetrad of the Good, the One, the True, and the Beautiful, has been considered as "transcendentals" or "properties of being". The Catechism of the Catholic Church states: "The manifold perfections of creatures — their truth, their goodness, their beauty all reflect the infinite perfection of God" (''Catechism of the Catholic Church'' [CCC], 1997, para. 41). In a ''Confessions'' paragraph where he recounts "being drawn to God", Augustine speaks of the experience as an ancient and fresh beauty ("pulchritudo tam antiqua et tam nova").
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| Hegel's work on aesthetics gave such epistemological importance to the experience of beauty and the relationship between ideas and artistic production, that some later authors argued he participated in the arising of a king of "religion of art" throughout the romantic period and beyond (Schaeffer, 2015).
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| Regardless of metaphysical debates, all of this speaks volume as to the enduring importance of aesthetic experience and beauty for humans. Examples of EPEEs linked with various psychedelics, meditation practices, or spontaneous related to this domain include:
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| A few examples of aesthetic experiences and phenomena as reported in recent research literature:
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| Increased '''Appreciation for music''' (Subjective Effect Index, [A]), Intense sense of '''Gracefulness''' (N,N-DMT, [11]), Experiencing a (sometimes “overwhelming”) sense of '''Holiness''' (Meditation [various], [l]), '''Mild to extreme experiences of beauty or the sublime''', either specific (such as perceiving "beautiful colors" [N,N-DMT, [11]), or not (Jhāna meditation, [t]; N,N-DMT, [11]; Ibogaine, [6]: '''Sense of Beauty''' (Jhāna meditation, [t]; Ibogaine, [6]; N,N-DMT, [11], Light (Ibogaine, [6], Extreme/intense (N,N-DMT, [11]), extreme '''Experience of the Sublime''' (N,N-DMT, [11]), Sense of '''Novelty''' — “Novelty enhancement (Subjective Effect Index, [A]) feeling of increased fascination, awe, and appreciation attributed to specific parts or the entirety of one's external environment”; Seeing the world as new (Subjective Effect Index, [A]), Intense sense of '''Purity''' (N,N-DMT, [11]), '''Sublimation''', i.e. '''Finding beauty in a previously difficult experience''' (e.g. re-experiencing a past trauma "with a sense of the beauty of it") (Buddhist meditation NOS, [e]), Transfigured perception of "the world" or "life", ''e.g.'' Perceiving "life" as "a golden world" (Spontaneous NOS, [δ]) or '''Perceiving the visual world as a "Magical landscape"''' infused with "the experience of location and non-location" (Meditation NOS, [b]).
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| ==== References ====
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| ''Catechism of the Catholic Church'' (2nd ed.). (1997). <nowiki>https://www.scborromeo2.org/catechism-of-the-catholic-church</nowiki>.
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| Daly, H. (2016). ''Shadowy Beauty: The Art of Hypnopompic Inquiry'' [Dissertation, California Institute of Integral Studies]. <nowiki>https://www.proquest.com/openview/87359d5dd856200d0b7e55adf186cc8d/1?pq-origsite=gscholar&cbl=18750&diss=y</nowiki>
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| Dufrenne, M. (2011). ''Phénoménologie de l’expérience esthétique [Phenomenology of the aesthetic experience].'' (2. éd). Paris: Presses Univ. de France.
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| Eliade, M. (1985). ''Symbolism, the sacred, and the arts'' (D. Apostopolos-Cappadona, Ed.). New York: Continuum.
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| Eliade, M. (1987). ''The sacred and the profane: the nature of religion'' (W. R. Trask, Trans.). Harcourt, Brace.
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| Gruau, M. (1999). ''L’Homme rituel. Anthropologie du rituel catholique français [The ritual Man. Anthropology of the french catholic ritual].'' Paris: Métailé.
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| Hegel, G.W.F. (1998). ''Aesthetics: Lectures on Fine Art''. Translated by T.M. Knox. Clarendon Press, Oxford University Press.
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| Jousse, M. (2008). ''L’anthropologie du geste [Anthropology of the Gesture.]''. Gallimard.
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| Kant, I. (2007). "Transcendental aesthetics" ''in Critique of pure reason'' (M. Weigelt, Ed.; F. M. Müller, Trans.). London: Penguin Books.
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| Otto, R. (1958). ''The idea of the holy: an inquiry into the non-rational factor in the idea of the divine and its relation to the rational''. Oxford: Oxford University Press.
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| Saint Augustine. (2008). ''Confessions'' (H. Chadwick, Trans.). Oxford: Oxford University Press.
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| Schaeffer, J.-M. (2015). ''L’expérience esthétique [The aesthetic experience]''. Paris: Editions Gallimard.
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| Sandilands, O. (2019). ''Comparative Phenomenology of Aesthetic and Meditative Experiences''. [Unpublished Master’s Thesis]. Paris: École des Hautes Études en Sciences Sociales.
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| Vallet, O. (1991). Le sain et le saint [The healthy and the holy]. ''Mots'', ''26''(1), 107–108. <nowiki>https://doi.org/10.3406/mots.1991.1598</nowiki>
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| ==== Arousal and vigilance/wakefulness ====
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| In the context of psychedelics and meditation, arousal is a central theme. It is linked with cognition, perception, and emotions, and is one of the dimensions of individual subjective experience which also clearly manifest across the various perspectives on the individual with correlates at the physiological and behavioral levels.
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| Introducing more awakeness and vigilance to various areas of life is often a saught-after effect. Many psychoactive substances affect arousal (coffee, ritalin, cocaine, MDMA, amphetamines, etc.) and this is often a sought-after effect. Conversely, other substances like alcohol or opiates, lead to lower levels of arousal and increased relaxation, also a sought-after effect.
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| From a bioevolutionary perspective, Dr. Britton notes that since attention, arousal, and fear systems have evolutionary connections (it is likely beneficial to survival if there are mechanisms so that living beings become hypervigilant in threatening environments), practices which lead to high vigilance and arousal might also naturally tend to evoke more challenging or scary psychoemotional states (James & Britton, 2024; Lindahl et al., 2022). This may in part inform the connection between deeper aesthetic experiences and fear mentioned above.
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| Practice styles which rely on the cultivation of higher levels of attention, mindfulness, and awareness of all or aspects of the field of consciousness (like many forms of meditation), will often lead to variations in arousal levels, often leading to increased arousal. Long-term effects of practices like meditation include highe baseline levels of wakefulness and sensitivity (Britton et al., 2014).
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| Conversely, relaxation and diminished arousal is also a very saught-after effect cultivated through practices like breathing exercises, cold exposure, yoga Nidra, hypnosis, Zen [Yaden & Newberg, 2022]. Torpor and dullness are common occurrences, often seen as obstacles to be remedied (excessive hypoarousal), or as characteristic of specific “stages” of meditation by some (Britton et al., 2014).
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| Many traditions advocate for developing a right balance between tension and relaxation, which may be highly variable depending on individual proclivities and dispositions. Buddhism is centered around “awakening” (''bodhi''), but this notion is also found in many other R/S/M contexts, and early buddhist texts advocate for the simultaneous development of high-energy, clarity and arousal, with a corresponding development of complementary factors like relaxation and tranquility, counterbalancing the possibly ungrounding effects of hyperarousal.
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| Low- or high-arousal (e.g. Mahāsī noting) style practices, linked to the degree of intensity, energy, and attention involved in one’s meditative activities, modulate the types of experiences one is likely to run into, or will lead to different variants of similar meditative experiences, with higher-arousal experiences likely leading to more intense and spectacular manifestations. This is also related with personal factors, as some people may experience naturally high arousal (think ADHD), needing little intensity of practice to achieve high-intensity or “exotic” experiences. This interpersonal variability should be carefully considered. Further factors influencing arousal effects include dose, expertise, and contemplative trajectory (Britton et al., 2014), as “the course of meditative progress suggests a nonlinear multiphasic trajectory such that early phases that are more effortful may produce more fatigue and sleep propensity, while later stages produce greater wakefulness”.
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| Many traditions involve practices related with sleep, often introducing moments of practice in-between phases of sleep during the night, or staying up all night to practice (Liturgy of the hours involve night-offices, Orthodox christianity who use the term "Nepsis" for vigilance, Mystagogy happening at night, adithana determination practice in buddhism [the Buddha notoriously is supposed to have attained awakening at night], think of the word "Vigil", the "Night Vigil",), as seen as a particularly fruitful (though perhaps also more risky) time to practice.
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| Maintaining awareness during sleep, while falling asleep, or during dreams (lucid dreaming), are also quite common experience, which are voluntarily cultivated in several practice traditions (tibetan yogas of sleep and dreams, etc.). Experiences on the border of asleep and awake are also very commonly reported across cultures, with e.g. night-mares and sleep-paralysis experiences of being observed by evil presences in one’s room while being unable to move being a widespread phenomenon that has sometimes been given metaphysical significance (Sparby, 2020, 2022a, 2022b).
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| Of note, while valued and practiced in many contexts, thus having high-potential for benefits, things like odd hours of practice, sleep deprivation, high-intensity meditation practices leading to very altered states (especially when participants are not ready for them),and sudden increase in the duration of practice, are all potential risk-factors for meditation-induced psychotic-like experiences (Charan et al., 2023), and may be contraindicated for some individuals. Likewise, excess of stimulant substances can lead to difficulty sleeping, panic attacks, or even psychotic-like episodes (Lindahl et al., 2022).
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| Wakefulness or awakeness is related but different from arousal, as ''e.g.'', feeling very awake/high wakefulness could be accompanied by either low or high arousal. One can even be very "awake" whilst being asleep, as in the case of lucid dreaming, or lucid dreamless sleep, which are noteworthy EPEEs (Daly, 2016). Conversely, some meditative phenomena (''e.g.'' various forms of cessation of consciousness), seem to involve a momentary absence of any experiential content, which seems to be only marginally related to arousal, since the physiology of meditators who have been studied while in cessation for 90 min, didn't stop, although it slowed down (Laukkonen ''et al.'', 2023). There still appeared to be some degree of arousal, from a third person perspective, even though, from the first-person perspective of the meditator, any form of awakeness or wakefulness had disappeared.
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| Wakefulness or vigilance could be viewed as simply "awareness", "impressional consciousness" (Henry, Husserl), the very "stuff" which experience is made of (James, 1904), or the "space" within or as which experience manifests, which has various "levels" (Vion-Dury & Mougin, 2016), or even more radically, phenomenality. Husserl called this phenomenal "matter" (hylè), of which the "forms" (morphè) of the phenomena of intentional consciousness are made of, the Absolute.
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| This can be likened to centrally important notions like "original mind", "pristine awareness", the "absolute self-affection of phenomena", "lux mundi", in various R/S/M traditions, or quite simply, "life", should be a major clue that .........................
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| Thus it is very important that we do not reduce arousal, vigilance, and awakeness, to biological phenomena, although they may have clear physiological correlates and evolutionary narratives behind them, as awakeness and phenomenality are logical and experiential preconditions for any perception, concept, or indeed manifestation of "matter" in the biological sense to arise or be conceived or even conceivable (Bitbol, 2014). This is a central insight of classical phenomenology as well as contemplative traditions: "experience is the source and horizon of research" and, indeed, of human life. Recognizing the true nature of all experience is the core point of many strands of buddhism and some have argued this is equally the case with all other religions... a point of contention which will likely never be resolved.
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| [Could add something about dissolution at death, death-related practices, and concomitent visions/hallucinations...]
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| Britton, W. B., Lindahl, J. R., Cahn, B. R., Davis, J. H., & Goldman, R. E. (2014). Awakening is not a metaphor: the effects of Buddhist meditation practices on basic wakefulness. ''Annals of the New York Academy of Sciences'', ''1307'', 64–81. <nowiki>https://doi.org/10.1111/nyas.12279</nowiki>
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| Charan, D., Sharma, P., Kachhawaha, G., Kaur, G., & Gupta, S. (2023). Meditation Practices and the Onset of Psychosis: A Case Series and Analysis of Possible Risk Factors. ''Indian Journal of Psychological Medicine'', ''45''(1), 80–84. <nowiki>https://doi.org/10.1177/02537176211059457</nowiki>
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| Daly, H. (2016). ''Shadowy Beauty: The Art of Hypnopompic Inquiry'' [Dissertation, California Institute of Integral Studies]. <nowiki>https://www.proquest.com/openview/87359d5dd856200d0b7e55adf186cc8d/1?pq-origsite=gscholar&cbl=18750&diss=y</nowiki>
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| Henry, M. (1973). ''The Essence of Manifestation''. Dordrecht: Springer Netherlands. <nowiki>https://doi.org/10.1007/978-94-010-2391-7</nowiki>
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| Henry, M. (2003). ''I am the truth: toward a philosophy of Christianity''. Stanford: Stanford University Press.
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| James, W. (1904). A World of Pure Experience. ''The Journal of Philosophy, Psychology and Scientific Methods'', ''1''(20), 533. <nowiki>https://doi.org/10.2307/2011912</nowiki>
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| James, S., Britton, W. (2024, 04/19). Ep250: When Meditation Goes Wrong - Dr Willoughby Britton [Video]. Youtube.
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| Lindahl, J. R., Britton, W. B., & Cooper, D. J. (2022). Fear and Terror in Buddhist Meditation: A Cognitive Model for Meditation-Related Changes in Arousal and Affect. ''Journal of Cognitive Historiography'', ''7''(1–2). <nowiki>https://doi.org/10.1558/jch.22807</nowiki>
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| Sparby, T. (2020). Body, Soul, and Spirit: An Explorative Qualitative Study of Anthroposophic Meditation and Spiritual Practice. ''Religions'', ''11''(6), 314. <nowiki>https://doi.org/10.3390/rel11060314</nowiki>
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| Sparby, T. (2022a). Rudolf Steiner and the ‘Guardian of the Threshold’, Part I. ''Steiner Studies'', ''3''(3), 1–30. <nowiki>https://doi.org/10.12857/STS.951000340-12</nowiki>
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| Sparby, T. (2022b). Rudolf Steiner and the ‘Guardian of the Threshold’, Part II. ''Steiner Studies'', ''3''(3), 1–19. <nowiki>https://doi.org/10.12857/STS.951000340-13</nowiki>
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| Vion-Dury, J., & Mougin, G. (2016). Modalisations Of The Consciousness Field: A Phenomenological And Morphodynamic Approach. ''PSN - psychiatrie, sciences humaines, neurosciences''. <nowiki>https://hal.science/hal-01580235/document</nowiki>
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| ==== Beliefs and Worldviews ====
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| ==== Cognition ====
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| ==== Desire and Pleasure ====
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| ==== Emotions ====
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| ==== Existential domain ====
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| ==== Intuition ====
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| ==== Language, Symbols, and Meaning ====
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| ==== Perception ====
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| ==== Psychology ====
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| ==== Sense spheres ====
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| ==== Sexuality ====
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| ==== Space and Time ====
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| ==== Values and Virtues ====
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| ==== Will ====
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| === Physiology and biological systems ===
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| ==== Cardiovascular and Respiratory ====
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| ==== Endocrinian ====
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| ==== Gastrointestinal ====
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| ==== Skin and hair ====
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| ==== Urinary system ====
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| ==== Muscles and bones ==== | |
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| ==== Lymphatic system ====
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| ==== Immune system ====
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| ===== The Brain-Immune-Gut triangle =====
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| ===== Hypothalamic-pituitary-adrenal (HPA) axis =====
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| ===== Inflammatory theory of disease =====
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| ==== Nervous system ====
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| ===== Central NS =====
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| ====== Conectome ======
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| ====== Neuroplasticity ======
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| ====== Neurochemistry ======
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| ===== Peripheral NS =====
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| ===== Somatic NS =====
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| ===== Autonomic NS =====
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| ====== Sympathetic ======
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| ====== Parasympathetic ======
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| ===== Enteric NS =====
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| ==== Reproductive system ====
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| ==== Genome ====
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| ==== Proteome ====
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| ==== Metabolism ====
| | 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. |
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| ==== Fascia ====
| | {{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)]]}} |
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| ==== Biological rhythms and cycles ====
| | Capacity to elicit reactions from social environment (Charm, Agreeableness, Benevolence, Attractiveness, etc.) |
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| ==== Other relevant biological characteristics of the individual ====
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| === Behavior and Action ===
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| == Society and Culture == | | == Society and Culture == |
| | | {{hlist|[[Sociocultural characteristics of individuals (Occupation, Education level, Wealth)]]|[[Family]]|[[School/Work]]|[[Community]]|[[Subculture]]|[[Culture]]|[[Society]]|[[Civilization]]}} |
| === Family ===
| | == Environment == |
| | | {{hlist|[[Cosmic Influences]]|[[Fauna]]|[[Flora]]|[[Geography]]|[[Geology]]|[[Natural Cycles]]}} |
| === School/Work ===
| | = Main sources = |
| | |
| === Community ===
| |
| | |
| === Subculture ===
| |
| | |
| === Culture ===
| |
| | |
| === Society ===
| |
| | |
| == Ecological Level == | |
| | |
| === Cosmic Influences ===
| |
| | |
| === Fauna ===
| |
| | |
| === Flora ===
| |
| | |
| === Geography ===
| |
| | |
| === Geology ===
| |
| | |
| === Natural Cycles ===
| |
| | |
| == Sources == | |
| {| class="wikitable" | | {| class="wikitable" |
| |Reference | | |Reference |
| Line 297: |
Line 87: |
| |Multidisciplinary and varied qualitative and theoretical sources | | |Multidisciplinary and varied qualitative and theoretical sources |
| |} | | |} |
| | |
| | == Other references == |
