Happiness is loving others, quite literally (Crockett et al., 2010). Have you ever gone to a drive through and bumped into the rare happy-go-lucky underpaid staff who stands out from the rest of the (rightfully) zombied workers? Meet Spongebob: a man who works minimum wage and lives alone with his pet. Spongebob does not have the money of Mr. Crabs, the intelligence of Sandy, or the talent of Squidward yet seems to radiate a cheerful attitude, spreading positivity in most of his simple encounters. 

Our True self: Having an Open Heart 

Spongebob’s joy seems to be the richness of his heart, which captures the essence within us all: a state of being loving. This notion aligns with the findings of Nina Strohminger and colleagues. In their 2014 paper, The Essential Moral Self, they discovered that people define their “true self” based on morality, which encompasses positive virtues such as kindness and gratitude. Strohminger says, “Moral traits are considered more important to personal identity than any other part.” (Strohminger et al., 2014). 

Positive Psychology on Morality, Virtue, and Character strengths 

Being loving is a state of deeply embodied morality. Jonathan Haidt, a social psychologist renowned for his work on the psychology of morality and moral emotions, defines morality as “those emotions that are linked to the interests or welfare of society as a whole.” (Davidson et al., 2003). Morality has a myriad of traits which are known as virtues. Positive psychology recognizes six main virtues, further broken down into character strengths. Tying it together, morality is synonymous with goodness while virtue and character strengths represent the specific traits of goodness. Most importantly, selfless love is the underlying presence in all aspects of morality and virtue. 

Clarifying Self-Transcendence: Selfless Love

The term “self-transcendence” is inconsistently used in psychological literature, with many psychologists introducing their own terminology for this state. Positive psychology employs terms like ‘flourishing’ and ‘eudaimonia’. In hopes of moving towards a unified definition, I will use the term popularized by pioneering researchers David Yaden and Andrew Newberg: “self-transcendence” (Yaden et al., 2017, Yaden & Newberg, 2022). Essentially, what we are all suggesting is that our happiest and perhaps truest ‘self’ is our self-transcended state: a state of being loving. 

William James On The True Self as Being Loving

A sage is one who is wise, but a saint [self-transcendent person] is one who embodies and lives the timeless, universal virtues mentioned in almost every religion and children’s novels. William James, often dubbed the father of psychology, in his book The Varieties of Religious Experience, described saints as people who have “a spirit of piety and charity, an inner state which before all things is one of love and humility, … accompanied with tenderness for others” (James, 1902, p. 255). He says that these people experience “strength of soul, blissful equanimity, and are the clearers of the darkness” (James, 1902, pp. 268, 271).

Self-Transcendent Experiences Increase Virtue 

In their groundbreaking 2022 book, the pinnacle of compiled self-transcendence research in neuroscience and psychology, The Varieties of Spiritual Experience, David Yaden and Andrew Newberg comment on Nina Strohminger’s 2014 research, saying, “These findings make intuitive sense. People who become less moral are seen as straying farther from their true self, whereas those who become more moral are seen as becoming their true selves. This maps with how people often say that they feel more ‘themselves’ after self-transcendent experiences” (Newberg & Yaden, 2022).

Moral Exemplars Trigger Self-Transcendent Experiences in Others

People who embody high levels of morality profoundly impact others, enabling them to experience self-transcendent emotions like awe (Keltner & Haidt, 2003).

Haidt explains that witnessing moral exemplars creates “a warm or glowing feeling in the chest” and motivates people to become morally better. It increases their desire to “be with, love, and help other people” (Haidt, 2000).

Gerald Jampolsky, MD, describes his experience with Mother Teresa in Love is Letting Go of Fear, saying he felt “an inner stillness” and sensed the “power of love, gentility, and peace” emanating from her (Jampolsky, 1979).

Yaden and Newberg, in The Varieties of Spiritual Experience, note that witnessing moral courage or excellence elicits self-transcendent emotions like awe (Yaden & Newberg, 2022, p. 11).

Self-transcendent Experiences Peel Away The Walls (Trauma) Around The Heart 

Self-transcendent experiences increase virtue by lifting the fear that blocks love, allowing us to embody our true, loving selves. There is an old Sufi saying that captures the essence of trauma: “The one who is burned by the soup, blows on the yogurt” (Fadiman & Frager, 1997, p. 113).

In studies, mice treated with low doses of psilocybin, a psychedelic compound that can trigger self-transcendent experiences, unlearned their conditioned fear responses more quickly than those given higher doses or none at all (Catlow et al., 2013; Kelly et al., 2024). 

Rumi beautifully captures this idea: “Your task is not to seek for love, but merely to seek and find all the barriers within yourself that you have built against it.” By removing these barriers, we can return to our authentic state of being loving (Rumi, as cited in Barks, 1995). 

Self-Transcendent Experiences Cause an Effortless Shift

An interesting comment on the natural effect of self-transcendent experiences comes from James Fadiman, who says, “These changes in habits are not by willpower, they happen as an effect” (Fadiman, 2019). He speaks of a man who, after his experience, genuinely felt like eating healthier. Perhaps the man felt like eating healthier because he truly felt a sense of love for his body and that love became the motivating force, instead of a dread of disease. It is true when they say that love is stronger than fear. 

Yaden and Newberg argue that perhaps it is the profound sense of connectedness felt during self-transcendent experiences can lead to greater compassion towards others. Feeling deeply connected to all of humanity might inspire one to act with increased kindness towards everyone within that perceived larger whole. Their data indicates that most participants reported a change in their sense of identity following their self-transcendent experiences (Yaden & Newberg, 2022, p. 339). 

From ‘Personality Type’ to ‘Character Strength’ Type

Perhaps we should shift our focus from ‘personality’ types to ‘character strength’ types. The concept of ‘eudaimonia’ in positive psychology is another word for self-transcendence and was introduced by Aristotle, in which he asserts that lasting joy is derived from embodying basic virtues (Huta et al., 2014). As Aristotle said, “Happiness is the quality of the soul, not a function of material circumstances.” The stronger our embodiment of these virtues, the happier we will be. 

How To Be More Loving: What Naturally Tickles Your Empathy Receptors?

Aristotle emphasized balance in the process of embodying virtue. It is important to be sincere in our loving and not force ourselves to do more than we feel called to, as this can lead to bitterness. A key to unlocking more capacity for love is to start giving love in areas that naturally tickle our empathy receptors. Over time, this love will flow into other areas. 

Towards a Serotonin Satori With Love 

Satori is a japanese word for self-transcendence. Research has shown that when peoples serotonin was selectively increased, they became more loving (Crockett et al., 2010). This means that the closer we get to true happiness, the more loving we become and vise versa. Happiness is experienced in the act of the ultimate umbrella of morality and virtue: love. From appreciation to zest, take a look at the 24 character strengths in positive psychology, and you will see how every single one of them requires us to have a loving orientation in order to truly embrace each one.

References

Barks, C. (1995). The Essential Rumi. HarperOne.

Catlow, B. J., Song, S., Paredes, D. A., Kirstein, C. L., & Sanchez-Ramos, J. (2013). Effects of psilocybin on hippocampal neurogenesis and extinction of trace fear conditioning. Experimental Brain Research, 228(4), 481-491. https://doi.org/10.1007/s00221-013-3579-0

Crockett, M. J., Clark, L., Hauser, M. D., & Robbins, T. W. (2010). Serotonin selectively influences moral judgment and behavior through effects on harm aversion. Proceedings of the National Academy of Sciences of the United States of America, 107(40), 17433-17438.

Davidson, R. J., Scherer, K. R., & Goldsmith, H. H. (Eds.). (2003). The moral emotions. In Handbook of affective sciences (pp. 852-870). Oxford University Press.

Fadiman, J. (2019, April 18). The remarkable results of microdosing: James Fadiman [Video]. YouTube. Science and Nonduality. https://www.youtube.com/watch?v=6AFFM8pfy4s

Fadiman, J., & Frager, R. (1997). Essential Sufism. HarperOne.

Huta, V., & Waterman, A. S. (2014). Eudaimonia and its distinction from hedonia: Developing a classification and terminology for understanding conceptual and operational definitions. Journal of Happiness Studies, 15(6), 1425-1456. https://doi.org/10.1007/s10902-013-9485-0

Jampolsky, G. G. (1979). Love is letting go of fear. Celestial Arts.

Kelly, T. J., Bonniwell, E. M., Mu, L., Liu, X., Hu, Y., Friedman, V., Yu, H., Su, W., McCorvy, J. D., & Liu, Q. (2024). Psilocybin analog 4-OH-DiPT enhances fear extinction and GABAergic inhibition of principal neurons in the basolateral amygdala. Neuropsychopharmacology, 49, 854–863. https://doi.org/10.1038/s41386-023-01567-2

Keltner, D., & Haidt, J. (2003). Approaching awe, a moral, spiritual, and aesthetic emotion: The return of pleasure. Cognition and Emotion, 17(2), 297-314.

Psychedelic Frontier. (2023). Low dose psychedelics increase neurogenesis, help mice unlearn fear. Retrieved from https://www.psychedelicfrontier.com

Strohminger, N., & Nichols, S. (2014). The essential moral self. Cognition, 131(1), 159–171. https://doi.org/10.1016/j.cognition.2013.12.005

Strohminger, N., Knobe, J., & Newman, G. (2017). The True Self: A Psychological Concept Distinct From the Self. Perspectives on Psychological Science, 12(4), 551–560. https://doi.org/10.1177/1745691616689495

Yaden, D. B., Haidt, J., Hood, R. W., Vago, D. R., & Newberg, A. B. (2017). The Varieties of Self-Transcendent Experience. Review of General Psychology, 21(2), 143–160. https://doi.org/10.1037/gpr0000102

Yaden, D. B., & Newberg, A. B. (2022). The Varieties of Spiritual Experience: 21st Century Research and Perspectives. Oxford University Press.

Embarking on a journey towards enlightenment, I found myself deleting my website, abandoning appearances, and adopting a uniform attire daily, in an attempt to sever ties with a shallow life of ephemeral thrills. Enlightenment is the full dissolution of the self-world dichotomy, and I wanted to move all the way far right on the continuum (see figure 1). 

Figure 1: The Varieties of Self-Transcendent Experience.” Review of General Psychology, vol. 21, no. 2, 2017, pp. 143–160. DOI: https://10.1037/gpr0000102

It became apparent that neither the far left or the far right were unpractical, and that healthy human functioning actually occurs in the mid-point, also known as ‘subjective wellbeing’ in positive psychology. From the mid-point as a baseline, one might have peak experiences for a moment here and there, but should return to baseline to operate successfully in the world.

In saying that, extreme indulgence nor complete renunciation held the key to genuine contentment. This realization prompted an exploration of Aristotle’s Golden Mean, advocating for a balanced life that navigates between excess and deficiency, which changed my mind about wanting to reach enlightenment and instead settle into ‘eudaimonia’. Through Aristotle’s concept of the golden mean, this essay defends my decision to balance between material engagement and spiritual fulfillment by reactivating my social media accounts and engaging in light materialism against critiques based on Augustinian self-denial and Nietzschean self-maximization. I will defend my decision to stop extreme self-denial and to return to social media and dressing as I wish, unafraid of ‘showing off’ or growing my ego, because wanting to get rid of my ego inadvertently created even more of an ego, or as Aristotle would put it: too much of a virtue becomes a vice. This decision was met with disagreement from my friend Fatima, who viewed this life as a test and accused me of cherry-picking to accommodate my ego. As well as Maire, who thought that I should let go of my obsession with morality and just live this life like it is all there is. With the help of Aristotle, I defend my stance against both Marie and Fatima. Overall, this paper is specifically about the balance of vanity and undue humility (vices), to achieve proper pride (virtue). 

It all began with my exploration of psychological and neuroscience theories on enlightenment, which deepened my conviction in a unified ‘blissful’ state of mind. Research indicates that enlightenment involves the deactivation of self-related brain regions, fostering a profound connectedness with the universe and others (Yaden and Newberg). Inspired by my friend Fatima, whose faith promotes strict self-denial—including eschewing personal adornment, luxury, and social excess—I embarked on a similar path seeking humility and dissolution of self-world dichotomy. In hopes of eliminating vanity, I deleted my social media presence, stopped using makeup, donated my wardrobe and wore the same black outfit daily as uniform, and established a charity, rejecting materialistic pursuits. This journey, however, led to an unexpected revelation: my self-denial didn’t quell my desires for beauty, luxury, and recognition (vanity); it masked apparent undue humility as a sense of moral superiority. Upon this realization, I said, “Fuck it,” embracing indulgence with mindfulness towards balance. This included some shopping, light cosmetic enhancements, booking a vacation, and re-activating my website, now with an authentic and balanced intentionality. Now I was truly free and embodied proper pride. Fatima contended that my actions, diverging from strict scriptural adherence, precluded enlightenment and indulged in hedonism, warranting divine retribution for my lack of modesty and perceived arrogance. On the other hand, my friend Marie thought that I could be much more successful and fun if I let go of abstract concepts of morality and just focused on maximizing pleasure and wealth in this life.

Fatima’s critique of my chosen middle path draws from Augustine’s stringent view on spiritual enlightenment, emphasizing the necessity of strict scripture adherence and total self-denial. She posits that genuine enlightenment is unattainable without wholehearted commitment to divine principles, mirroring Saint Augustine’s transformative journey from hedonism to devout faith as chronicled in his “Confessions.” Augustine’s narrative reveals a profound shift from carnal pursuits to an unwavering dedication to God, suggesting true contentment and enlightenment stem exclusively from divine union. This shift, termed conversion, entails a complete renunciation of secular desires for a transcendent spiritual quest. Through Augustine’s lens, the middle path is critiqued for its insufficient recognition of the radical conversion and absolute surrender to divine will necessary for authentic enlightenment, as illustrated by Augustine’s personal evolution and his ultimate realization that only through total devotion to God can one achieve peace and fulfillment (Augustine, “Confessions,” Books VII-VIII).

Marie critiques the middle path for its perceived lack of ambition and the abandonment of material success and self-actualization potential. She argues that true achievement and satisfaction are attained by passionately pursuing one’s goals and desires, free from societal or ethical limitations. Friedrich Nietzsche’s philosophy underpins Marie’s viewpoint, especially his concept of the Übermensch or “overman,” who transcends traditional values to forge his own destiny in a world devoid of divine oversight. Nietzsche decries the average person’s compliance with accepted moral standards, advocating instead for the celebration of personal will, power, and creativity. He would likely agree with Marie’s assessment, considering the balanced approach a concession to the mediocrity enforced by societal “herd mentality.” This, he argues, inhibits true greatness and the expression of the will to power, crucial for developing extraordinary individuals. Nietzsche’s “Thus Spoke Zarathustra” elaborates on the will to power, encouraging a life driven by personal ambition and the establishment of individual values, unconstrained by conventional moral boundaries (Nietzsche, “Thus Spoke Zarathustra,” “Of the Three Metamorphoses”).

Aristotle’s Golden Mean, advocating for virtue in balance between excess and deficiency, counters extreme asceticism or unrestrained ambition. Fatima and Saint Augustine’s strict adherence to scripture inadvertently cultivates vanity, as excessive self-restraint paradoxically breeds pride. Aristotle’s reason guides us to recognize when virtues turn to vices. Marie’s Nietzschean critique, glorifying individual ambition, risks neglecting ethical dimensions. Without reason’s moderation, unchecked ambition can harm individuals and society. Eudaimonia, Aristotle’s concept of flourishing, balances virtues with reason for personal fulfillment. Defending a balanced lifestyle integrates material engagement with spiritual practices, aligning with the Golden Mean for happiness. Against critiques, Aristotle emphasizes reason and ethical reflection to prevent proper pride from becoming vanity or undue humility/timidity.

My journey initially mirrored Nietzsche’s Übermensch initially, seeking fulfillment in unbridled desires but finding it fleeting. Then transitioning to the other extreme to austerity, akin to Augustine’s piety, led to a new vice: a superiority complex. Realizing the futility of extreme self-denial, I embraced moderation, rejecting unwarranted judgments. Recognizing the personal nature of vice conflict, I strive for intuitive balance, navigating life’s challenges wisely and gracefully. 

References

Yaden, David B., and Andrew Newberg. The Varieties of Spiritual Experience: 21st Century Research and Perspectives. Oxford University Press, 2022.

Yaden, David B., et al. “The Varieties of Self-Transcendent Experience.” Review of General Psychology, vol. 21, no. 2, 2017, pp. 143-160. DOI: 10.1037/gpr0000102.

Augustine, Saint. Confessions. Translated by Henry Chadwick, Oxford University Press, 1991.

Nietzsche, Friedrich. Thus Spoke Zarathustra. Translated by Walter Kaufmann, Vintage Books, 1961, pp. [page range if applicable].

This assignment, completed for a positive psychology assignment, addresses my inner battle through university of strategic resume cultivation versus being guided by my heart.

My intentions for publishing this on the blog are:

A) For others to connect with and be inspired by.

B) To remind me of my core intention through the journey.

Living More in the B-Realm: Moving Right on the Unitary Continuum

Misha Jan

Carleton University

PSYC3302B: Positive Psychology

Dr. Jessica Desrocher

3 April 2024 

My path to psychology started after I navigated through intense pain and trauma which deepened my empathy for people’s struggles. Emerging stronger, my newfound sense of joy was so liberating that I felt compelled to guide others on their healing journeys. At university, I started to balance the heartfelt approach to my studies with the strategic cultivation of my resume for Ph.D. applications, noticing that compassion and collaboration, not competition, brought me greater fulfilment. This discovery has inspired my goal for the final project in this positive psychology course: to operate more from an intrinsically loving space. This intrinsically loving space has many terms in psychology such as the B-realm as coined by psychologist Abraham Maslow (Maslow, 1998), self-transcendence as a state, and peak/mystical experience as a trait (Figure 4). I aim to achieve the goal of living more in the B-realm by engaging in a structured mindfulness activity and daily meditation for two weeks and quantifying the impact using the Light Triad Scale (LTS) (Kaufman, 2019). 

Theoretical foundations

Motivations: B-love versus D-love

Diving deeper, there are 2 forces behind our actions: ‘B-love,’ and ‘D-love.’ D-love  (Deficiency love) emerges from personal need or deficiency, whereas B-love (Being-love) represents an appreciation for the being of another (Maslow, 1998, p. 48). I like to think of it as D-love motivations being for the self (pleasure), whereas B-love motivations are for the other (vicarious joy). B-love aligns with concepts like agape—selfless, unconditional love—and altruism, which prioritises others’ welfare. This is akin to the character strength ‘love’ in positive psychology, which Martin Seligman emphasises is beyond the western idea of romantic love, and is actually a love of loving (Seligman, 2011, p. 252). Additionally, the term “post-ambivalence” describes a profound, unequivocal love that transcends dichotomy, this point is important to remember because it describes the underlying mechanism of B-love. (Maslow, 1971, p. 273-285; Kaufman, 2020, p. 225). To summarise: living in the B-realm means your intentions are fueled by B-love. It is the state of self-transcendence which leads to frequent peak/mystical experiences (Kaufman, 2020; Maslow, 1970). This is achieved by overcoming the dichotomy between self and world, as illustrated in Figure 1, which then enables acts of love to flow naturally (Yaden et al., 2017; Yaden et al., 2022).  

The Unitary Continuum

The topic of self-transcendence is akin to ‘flourishing’ or ‘eudaimonia’ in positive psychology and is an inevitable result of living more in the B-realm (Seligman, 2011, p. 252; Zelenski, 2020, p. 105). The Unitary Continuum is a comprehensive framework that aligns concepts such as the B-realm, self-transcendence, flourishing, and eudaimonia, indicating their collective shift towards the right end of the continuum. Interestingly, a comprehensive study conducted by Kaufman and Yaden indicates that the Light Triad is positively correlated with self-transcendence and growth, hence the incorporation of the yellow (dark triad) and purple (light triad) into figure 1, where moving to the right (self-work dichotomy dissolution) increases light triad traits (Kaufman et al., 2019). To get a better depiction of the light versus dark triad, refer to figure 2. 

Measure: Light Triad Scale (LTS)

Considering these connections between the light triad traits and self-transcendence or the (aka the B-realm), I have opted to use the LTS  introduced by Dr. Scott Barry Kaufman and David B. Yaden in 2019. The LTS was developed through an empirical study involving a diverse sample of 1,518 adults, aiming to explore the positive aspects of human personality. This methodology included a comprehensive analysis of the LTS’s correlation with life satisfaction, personal growth, and other positive psychological outcomes, demonstrating the scale’s reliability and validity in measuring humanitarian values (Kaufman et al., 2019).

A key feature of life in the B-realm is a foundation in humanitarian values, which the LTS measures through its three components: Kantianism (the principle of treating individuals as ends in themselves, rather than as means to an end), Humanism (recognition of the dignity and worth of each person), and Faith in Humanity (the belief in people’s fundamental goodness). Kaufman’s investigation into the LTS validates its association with various dimensions of psychological well-being and personality traits, such as life satisfaction, personal growth, self-transcendent experiences, Universalism (value), empathy, inclusive identity (quiet ego scale), love (character strength), agape (selfless love), and many other positive attributes (Kaufman et al., 2019). These correlations suggest that embodying the Light Triad traits are a good predictor of living in the B-realm. 

Method: Tally Counter App and Journal

In order to engage in a structured mindfulness activity, I set up my journal and a tally app with two distinct categories: ‘B-love motivated’ and ‘accolade motivated’. Each day for 2 weeks, I would enter each major activity I did such as facilitating a group, writing an article, applying for a job, reading a book, or any new projects I decide to start. 

Activity Rational

Mindfulness: Unconscious Manifestation of Dark Triadic Traits

In reflecting upon my journey to enhance B-love over the years, I’ve come to understand the limitations of merely forcing myself into actions without a genuine change in my emotional state. This insight is partly born from my concerns about the potential unconscious manifestation of my dark triadic traits, which could be obscured by moralistic actions, leading me to deceive myself about my true intentions. 

Drawing on the teachings of Dr. David Hawkins’ levels of consciousness theory and Ken Wilber’s integral theory, it is apparent that advancing through levels of consciousness cannot be achieved through force (Hawkins, 2012; Wilber, 2000). These theories emphasise the necessity of fully experiencing one’s current level of consciousness and allowing the process of growth to evolve naturally. Kaufman advises against dichotomizing the B-realm and D-realm. Instead, he advocates for their integration, suggesting that a solid foundation in our D-needs is crucial for effectively operating within the B-realm (Kaufman, 2020, p.244). Furthermore, Kaufman’s discussion centres on the acceptance of one’s entire self, which is the point of this mindfulness activity (Kaufman, 2020, p.258-270) 

Meditation: Priming For Peak/Mystical Experiences

Meditation is associated with both a reduction in Default Mode Network (DMN) activity and an increase in cross-network connectivity (Panda et al., 2016). This suggests that meditation can lead to a more integrated brain state, characterised by decreased mind-wandering and increased attentional control through enhanced connectivity between brain networks. Interestingly, many researchers have revealed the connection between DMN deactivation and peak/mystical experiences, which are essentially a transitory experience of full self-world dichotomy dissolution (Yaden et al., 2022, ch. 5). During these experiences, people report increased empathy and a sense of connectedness to the social and spatial world (exactly what we’re aiming for)! The research suggests that as we move further right on The Unitary Continuum, the more our DMN deactivates, and new lateral connectivity emerges (see figure 3 photo and video depiction).

Tying these practices together, I believe mindfulness and meditation are well-supported by research as a potential means to increase the time I operate from the B-realm. According to Self-Determination Theory (SDT), mindfulness enhances our connection with intrinsic motivations (Zelenski, 2020, p.146) which can help me get closer to a state of self-transcendence (increase my light triad traits and go back to that heartfelt approach to my studies). In addition, meditation can potentially help prime my brain for peak/mystical experiences which consequently may increase my feelings of B-love (empathy).

Results

And now for the results: this mindfulness activity taught me that transformation emerges from the blend of experience, knowledge, and emotion. I used the Light Triad Scale (LTS) to measure my progress in mindfulness practice, noting initial scores in faith in humanity (+13.8%), humanism (+5.15%), and Kantianism (-12.4%). After two weeks, these improved to +32.55% in faith in humanity, +26.1% in humanism, and -6.15% in Kantianism, indicating a positive change.

As the project commenced, I grew increasingly aware of my moment-by-moment tendency to undertake activities more for the sake of enhancing my resume (D-love) than from a place of intrinsic love (B-love). Strategically cultivating my resume for a PhD. application started to feel more forced and inauthentic. Over time, I shifted towards activities that I intrinsically enjoyed, embracing the principle that less is more when actions are genuine and resonate with my core values. I accepted that gaining admission into a PhD program was not my sole ambition. I realised there are numerous paths to pursue my passion, and I am open to exploring them. This realisation stems from currently enjoying this work, affirming my belief that if I enjoy it now, I will always find joy in it.

Through this mindfulness and meditation journey, I feel overwhelming gratitude and love more frequently about having the privilege of studying what I believe to be the essence of life. Even now, as I work on this paper, I feel love in the present, appreciating my studies for their inherent value rather than as a means to an end. I’ve become more open to various future paths, provided they allow me to delve into love in all its forms—be it B-love, agape, postambivalence, altruism, and anything surrounding love: peak experiences and how they can serve as catalysts towards humanitarianism or the unitary continuum that underlies profound humanitarianism. 

Interpretations/Discussion

Increased Happiness With Dichotomy Dissolution

The increase in happiness and more frequent manifestation of LTS traits I’ve observed seem to stem from a diminishing self-world dichotomy. My preoccupations with physical pursuits—like gaining Ph.D. acceptance or enhancing my resume—began to fade as I experienced a deeper connection to my essence: love. A reflection from my journal over this period reads, “Allowing the death of the ephemeral physical equals the awakening of the eternal soul,” and I am aware it might appear overly philosophical for a scientific discussion, yet these insights are not without precedent. These sorts of thoughts or feelings are well recognized in psychology to emerge from various self-transcendent experiences (Yaden et al., 2017). 

Neurological Bases: Rewired Towards Love

Fascinatingly, some of my favourite researchers, Dr. David Yaden and Andrew Newberg, in the field of neurotheology—which examines the neurological underpinnings of such experiences—shed light on these phenomena. In peak experiences, they found that the parietal lobe, responsible for the feeling of separateness, is typically less active. They suggest that fears and anxieties often root in concerns over harm to our physical selves. However, as our perception of the self expands to merge with the world around us, these fears and anxieties can diminish or even disappear (David B. Yaden and Andrew Newberg, 2022, p.73-86). Gradually, mindfulness and meditation rewired my brain, leading to increased feelings of love occurring naturally. 

Possible Implementation for Carleton University 

We can host various workshops with the aim of aiding students in achieving some state on The Unitary Continuum. Mindfulness meditation to reach mindfulness, art-based groups to reach flow state, nature-based groups to reach awe, and possibly ‘peak experience’ discussion groups for students who have such such experiences to connect with others and find solace in hearing something that gets close to describing the experience.

References

Aron, A., Aron, E. N., & Smollan, D. (1992). Inclusion of Other in the Self Scale and the structure of interpersonal closeness. Journal of Personality and Social Psychology, 63(4), 596–612.

Doborjeh, Z., Doborjeh, M., Taylor, T., Kasabov, N., Wang, G. Y., Siegert, R., & Sumich, A. (2019). Spiking neural network modelling approach reveals how mindfulness training rewires the brain. Scientific Reports, 9(1), 6367. https://doi.org/10.1038/s41598-019-42863-x

Dunning, D. L., Griffiths, K., Kuyken, W., Crane, C., Foulkes, L., Parker, J., & Dalgleish, T. (2019). Research review: The effects of mindfulness‐based interventions on cognition and mental health in children and adolescents – a meta‐analysis of randomized controlled trials. Journal of Child Psychology and Psychiatry, 60(3), 244–258. https://doi.org/10.1111/jcpp.12980

Hawkins, D. R. (2012). Letting go: The pathway of surrender. Hay House, Inc.

Kaufman, S. B. (n.d.). The Light Triad Scale. Retrieved from https://scottbarrykaufman.com/lighttriadscale/

Kaufman, S. B. (2020). Transcend: The New Science of Self-Actualization. TarcherPerigee.

Kaufman, S. B., Yaden, D. B., Hyde, E., & Tsukayama, E. (2019). The Light vs. Dark Triad of Personality: Contrasting two very different profiles of human nature. Frontiers in Psychology, 10, 467. https://doi.org/10.3389/fpsyg.2019.00467

Maslow, A. H. (1998). Toward a psychology of being. J. Wiley & Sons.

Maslow, A. H. (1970). Religions, values, and peak-experiences. Viking Press.

Newberg, A. B., & d’Aquili, E. G. (2000). The neuropsychology of religious and spiritual experience. Journal of Consciousness Studies, 7, 11–12.

Seligman, M. E. P. (2011). Flourish: A visionary new understanding of happiness and well-being. Free Press.

Wilber, K. (2000). A theory of everything: An integral vision for business, politics, science, and spirituality (1st ed.). Shambhala.

Yaden, D. B., & Newberg, A. (2022). The varieties of spiritual experience 21st century research and perspectives. Oxford University Press.

Yaden, D. B., Haidt, J., Hood, R. W., Vago, D. R., & Newberg, A. B. (2017). The Varieties of Self-Transcendent Experience. Review of General Psychology, 21(2), 143–160. https://doi.org/10.1037/gpr0000102

Zelenski, J. M. (2020). Positive psychology: The science of well-being. Sage Publications.

Appendix

Figure 2: ‘Light Versus Dark Triad Scale’ Adapted from Kaufman, S. B., Yaden, D. B., Hyde, E., & Tsukayama, E. (2019). The Light vs. Dark Triad of Personality: Contrasting Two Very Different Profiles of Human Nature. Frontiers in Psychology, 10, 467. https://doi.org/10.3389/fpsyg.2019.00467 and Paulhus, D. L., & 

Williams, K. M. (2002). The Dark Triad of personality: Narcissism, Machiavellianism, and psychopathy. Journal of Research in Personality, 36(6), 556-563. https://doi.org/10.1016/S0092-6566(02)00505-6

Soul → transpersonal side, the source of the action of love

Self → animalistic side, the source of desire 

Vessel → body 

The Soul vs The Self 

Beyond the surface, there lies a thread that connects us all: love, specifically agape — a selfless form of love that embodies vicarious joy for another person’s happiness. All genuine acts of love share a few traits: they are unseen yet deeply felt, offering evidence of something transcendent within us. Why would one sacrifice their bread for their children if not for the awakening of a deeper aspect of their being, known as the soul—a transpersonal reality within? It is evident that acts of love occur when our soul is permitted to be at the forefront, guiding our vessel (also known as the body). This contrasts with our animalistic side (physical self, which is referred to as ‘self’ in this paper), which perceives only the physical transaction: I give you bread, you give me bread. However, the soul knows: I give you bread, you grow, which in turn fills me up, allows for more of me to shine, and brings me a kind of baseline happiness that is incomparable to ephemeral worldly pleasures. In summary, the soul, a transpersonal entity, is the source of love, while the self, rooted in our physical and animalistic side, drives our desires. In any given moment, the amount of soul expressing itself through our vessel varies on a continuum which is described below. 

The Source of Love

To illustrate this idea, this paper will draw from neuroscience, psychology, and the film ’15 Reasons to Live’ which captures the various ways the soul manifests itself, threading through 15 distinct stories. The beauty of these 15 stories lies in transcending one’s self to act from the soul. It’s not that the self is bad or the soul superior, but maintaining a healthy balance between both is crucial, ensuring one doesn’t unconsciously dominate the other. Though a deeper exploration of this balance is beyond this paper’s scope, this paper focuses on describing what our soul is all about: love, which is the action of the soul.

A Psychology-Based Visual 

To enhance clarity with a foundation in psychological theory, the subjective experiences from each story in the film are aligned with the continuum shown in Figure 1.

As the circles representing the self and the world converge, moving closer to the far right, this visually symbolizes what was described above: the soul taking front seat in our vessel (Kaufman, 2020, p. 203). This zone is where selfless humanitarian acts are produced because the separation between the self and the world dissipates. This convergence signifies that one recognizes and feels the underlying thread connecting us all — the soul. The more of the soul that is at the forefront of our vessel, the more one’s capacity to love increases. The stories from ‘15 Reasons to Live’ share various stories titled after reasons to live, and each story is a beautiful depiction of the soul in action at various degrees.

Flow: Stories 4 and 11 (Creativity & Praise) 

The story titled “Creativity” narrates the journey of a man who lost his ability to read while still being able to write. This led him to realize that creativity originates from what he described as ‘another part of our brain.’ He’s partly right, during a flow state, the brain’s default mode network (DMN), which is usually active during mind-wandering and self-referential thoughts, quiets down (Van der Linden, 2021). This allows for heightened attention and immersion in the task at hand, reducing distractions and self-consciousness. In simpler terms, it is as if the rational mind is turned off and the soul takes over part of the vessel. In a flow state, individuals often report creating content ‘effortlessly,’ hence the term ‘flow state.’ This phenomenon is also depicted in the story titled “Praise,” where a man finds a sense of community through songwriting. He describes his songwriting process, saying, “I’m an atheist, but I believe in forces that are greater than me. One of them is creativity.” While some may shy away from the word ‘God’ due to its religious connotations, it can represent a higher power, a transpersonal force — essentially, our soul, the fountain of love. Here, both cases appear to describe the soul stepping into command of the vessel, channeling creativity from its core essence: love.

Love: Stories 1 and 12 (Love & Meaning)

The first story, titled ‘Love,’ describes how a woman lets her husband go on a trip around the world by foot because she loves him. She believes that if you love something, you won’t keep it for yourself. This perfectly demonstrates the concept of ‘fish love,’ described by Abraham Twerski, an American psychiatrist. He narrates an encounter where a boy says he ate a fish because he loved it. Twerski points out that if the boy truly loved the fish, he would have kept it in the water and nurtured it. Instead, the boy loved himself, which is why he took the fish out of the water, killed it, and ate it. This story of the wife and her husband exemplifies the distinction between selfish love and selfless love, perfectly illustrating Twerski’s concept of ‘fish love.’ She loves selflessly because she transcends her self by allowing her soul to make a compassionate decision out of true love that benefits her partner, regardless of her material gain. In the film, she appears cheerful and looks at her husband with a loving gaze, in which the joy she feels for him is evident.

Another tale that depicts love is evident in story 12, “Meaning,” which tells the tale of a man living a hedonic lifestyle – drinking, partying, engaging in bad habits, and struggling as a starving artist. He is forced to take care of his dad’s finches. One day, a finch dies in his hands, which he says changed him. Overnight, he gave up all his bad habits and began going for walks in nature. He recounts, “I felt something that felt a lot like love for these wild creatures… it fulfills something that I didn’t know was missing. It fills a big space in my life. I feel a real connection to birds and nature. I don’t have to think about it; I feel easy-hearted, I don’t feel heavy, I feel alright.” It was as if the death of the finch prompted a profound psychological transformation, awakening his soul to take a front seat in his vessel, which was previously dominated by the self, thus shifting his focus from self-indulgence to a loving care for the birds and a deeper connection with the natural world. He began regularly going out in nature and engaging in bird watching. This is a great depiction of love because he does not gain anything from watching the birds, merely experiencing a vicarious joy for their beauty, and perhaps a sense of awe. Awe is a feeling that, in psychological literature, is described as a sense of expansive wonder and appreciation that leads to one forgetting about the self (Zelenski, 2020). A great way to explain it is that instead of merely intellectually knowing that the sunset is beautiful, it’s about feeling that the sunset is beautiful, or even feeling that one is the sunset.

Awe: Story 14

The story titled “Duty” narrates the courageous act of a couple who risk their lives to free a whale entangled in a net. Observing a hump in the water, they approached and discovered the whale trapped. The husband commenced cutting the net, with assistance from everyone on board. During the rescue, the whale’s movements posed a risk of capsizing the boat, and they spoke of fearing for their life at one point, but still continued the rescue. Luckily, they successfully liberated the whale, which then joyfully swam away, leaping in the water. They stayed for a long time, simply marveling at the beauty of the whale and feeling vicarious joy for its freedom. They reflect on their act as an exercise of compassion, a “muscle” everyone should strengthen. They prioritized their soul’s call to love over self-preservation, stating they couldn’t live with themselves had they not helped. Their eyes, sparkling with emotion as they speak, reveal the depth to which they were touched by this experience. Their description hints at an “awe experience,” potentially verging on a peak experience. With a specific line of questioning, it’s possible that they might have indeed had a peak experience as well. Peak experiences are the full embodiment of the soul in one’s vessel and are described extensively in psychological literature as ‘unifying’ or ‘transcendent’ experiences with strong neurological bases often studied in the field of neurotheology, but again, that is beyond the scope of this paper. 

On a lighter front, there are other stories shared in the film as reasons to live, which, even on the surface, may not seem to fall anywhere on the continuum. However, they are all connected by the essence of our souls. One such story is number 8, “Humour.” As a joke, the protagonist changes his last name to ‘Nobody’. He shares his story of how, on his first day with the new name, while working as a security guard, he connected with a man who made a joke about it, saying ‘Nobody’ is watching the cameras. This interaction made him happy. Why did it make him happy? Because he felt that he had a positive impact on someone, and this made him feel a sense of connection. Connection comes from love, and love is the thread that connects us all. Love is the action of the soul, and love is a wonderful reason to live. In fact, it is the core theme of each of the stories in the film.

In conclusion, these stories from ’15 Reasons to Live’ portray love’s multifaceted nature. Whether through acts of creativity, selflessness, or a deep connection with nature, each narrative underscores the soul’s central role in our lives. As these stories unfold, they also align with neuroscience and psychology’s understanding of the continuum from a flow state to peak experiences. It’s clear that love, in its purest form, is not just an emotion but a transformative force that transcends our individual selves, binding us all together. At the heart of this continuum is the soul, engaging in its most profound action: love.

References

Csikszentmihalyi, M. (1990). Flow: The psychology of optimal experience. Harper & Row.

Jung, C. G. (1968). The archetypes and the collective unconscious. Princeton University Press.

Kaufman, S. B. (2020). Transcend: The new science of self-actualization. TarcherPerigee.

Van der Linden, D., Tops, M., & Bakker, A. B. (2021). Go with the flow: A neuroscientific view on being fully engaged. The European Journal of Neuroscience, 53(4), 947–963. https://doi.org/10.1111/ejn.15014

Zelenski, J. M. (2020). Positive psychology: The science of well-being. Sage Publications.

Zweig, A. (Director). (2013). 15 Reasons to Live [Film]. Shadow Shows.

Key concepts summarized

• We all possess certain levels of dark versus light triad characteristics, but the LTS is correlated with more positive outcomes in various domains of well-being.
• People who are B-loving, or higher on the LTS, are more likely to achieve self-transcendence.
• To avoid causing harm to ourselves or others and truly connect with our purpose, we must first tap into our true essence of love.

Self-Transcendence

Self-transcendence is, at its core, about transcending (or rising above) the self and relating to that which is greater than the self. Abraham Maslow’s concept of “transcenders” describes individuals who surpass traditional self-actualization to achieve a state of self-transcendence, where they experience frequent insights that extend beyond the self, fostering a better society through the integration of their whole self. Unlike merely self-actualized individuals, transcenders utilize all aspects of themselves for the collective good, driven by a deep ethical commitment to humanity. This concept, discussed in his 1969 “Theory Z” paper, highlights the significance of striving for higher values and contributing positively to the world, aligning with the principles of transpersonal psychology that recognize the existence of dimensions beyond the sensory perception (Maslow, 1969).

Light Versus Dark Triad 

Our true self in a broad sense, is our whole being integrated, encompassing both our dark and light triad traits (Kaufman, 2019; Paulhus, 2002). The dark triad of our personality is comprised of “grandiose narcissism (entitled self-importance), Machiavellianism (strategic exploitation and deceit), and psychopathy (callousness, cynicism, and impulsivity)” (Kaufman, 2020 p. 121). On the other hand, the Light Triad consists of Kantianism (Treating people as ends unto themselves, not as mere means.), Humanism (Valuing the dignity and worth of each individual), and Faith in Humanity (Believing in the fundamental goodness of humans) (see figure 1). 

Kaufman and others conducted a fascinating study in which they explored the connections between the Light Triad Scale (LTS) and various aspects of psychological well-being and personality traits. The Light Triad Scale was found to be positively correlated with life satisfaction, self-transcendence, agape (selfless love), and many other positive attributes. These findings suggest that the Light Triad may play a significant role in living a fulfilling life and achieving genuine transcendence (Kaufman et al., 2019). To explore additional attributes associated with the Light Triad and their levels of correlation, please refer to the paper here. 

Our True Essence: Selfless Love (agape)

The most authentic part of us is our desire to understand love, embody love, and teach love. This understanding is shared by many great thinkers, including Mary Cosimano from John Hopkins University who wrote a paper titled ‘Love: The Nature of Our True Self’ in which she identifies that love is connection (Cosimano, 2014). Dr. Brene Brown shares the same understanding, who says “love is the greatest thing we do. It is the reason we’re here. We’re here to love”. Love is the invisible force that connects us to all of life, and it is the lack of love that creates feelings of loneliness. 

D-Love versus B-Love

The concept of altruistic love has strong roots in psychology, particularly in humanistic psychology. Abraham Maslow, in humanistic psychology, distinguished between Being-Love (B-love), love for the being of another person and Deficiency-Love (D-love) (Maslow, 1968). People who are B-loving score higher on the LTS and are more likely to be self-transcended. The idea of B-love is beautifully explained by Erich Fromm in his book ‘The Art of Loving’ saying that ‘In order to increase the love we receive, we have to increase our capacity to give love’ (Fromm, 1956). 

In his book, Kaufman discusses the notion that in modern psychotherapy, people frequently complain of loneliness and perceive themselves as unlovable or unloved. Irvin Yalom, a psychologist, suggests that a mature understanding of love recognizes that the issue is not so much about not being loved, but rather about enhancing our capacity to give love selflessly. This concept is further reinforced by the understanding that B-loving individuals require less love while they tend to give more (Kaufman, 2020). Overall, if we increase our capacity to give love, we feel more love in our lives. The more B-loving we are, the more likely we are to be transcended and live a fulfilling life. 

Love in a Broader Context

In a broader context, the topic of love is an important, and arguably the most important, part of transcendence. Dr. Kaufman states that through his analysis of the hierarchy of needs, “love was most strongly correlated with growth” (Kaufman, 2020, p. 147). One reason why love is considered the most important foundational step towards transcendence is that it prevents individuals from harming themselves or others by ensuring that ones purpose is pursued wisely. People who embody B-love or score higher on the LTS have solid morals and ethics. This moral mastery forms the foundation from which our self-actualizing purpose can be derived. Kaufman emphasizes how people who are purpose-driven without having met their security needs (such as safety, connection, self-esteem) tend to harm others (consider Hitler as an example). Conversely, individuals who embody “being-love” (b-love) are intrinsically motivated by humanitarian values (consider Mother Teresa as an example).

Future Directions

I realize that this humanistic perspective may be profoundly insightful to some, yet challenging for others to grasp. This awareness fuels my passion for continuous learning, developing my communication skills, and further research so that one day I might fully articulate the depths of my understanding.

References 

Fromm, E. (1956). The Art of Loving. Harper & Row.

Helminski, K. (2000). The Knowing Heart: A Sufi Path of Transformation. Shambhala.

Kaufman, S. B. (2020). Transcend: The New Science of Self-Actualization. TarcherPerigee.

Kaufman, S. B., Yaden, D. B., Hyde, E., & Tsukayama, E. (2019). The Light vs. Dark Triad of Personality: Contrasting Two Very Different Profiles of Human Nature. Frontiers in Psychology, 10, 467. https://doi.org/10.3389/fpsyg.2019.00467

Maslow, A. H. (1968). Toward a Psychology of Being (2nd ed.). Van Nostrand.

Paulhus, D. L., & Williams, K. M. (2002). The Dark Triad of personality: Narcissism, Machiavellianism, and psychopathy. Journal of Research in Personality, 36(6), 556-563. https://doi.org/10.1016/S0092-6566(02)00505-6

Cosimano, M. (2014). Love: The nature of our true self. MAPS Bulletin Annual Report, Winter 2014(39), 40-41.

Maslow, A. H. (1969). Theory Z. The Journal of Transpersonal Psychology, 1(2), 31-.

Peak experiences refer to moments of heightened awareness and connection where the boundaries of the self momentarily dissolve, leading to a profound sense of unity with the surrounding world. These experiences can range from everyday occurrences of absorption and flow to more intense episodes of awe, wonder, and insight. They often involve a temporary suspension of ordinary concerns and anxieties, allowing individuals to perceive reality with greater clarity and depth. Peak experiences are characterised by a shift in perception, wherein the distinction between self and other blurs, and a profound sense of interconnectedness prevails.

The Spectrum of Peak Experience

The chart essentially illustrates a journey from a normal state of self-awareness to a deeply connected experience. In simpler terms, imagine you start with a clear sense of ‘me’ and ‘everything else’. As you move along the path—say, through meditation, deep reflection, or even a profound moment in nature—that boundary begins to blur. You feel less like a separate entity and more like a part of a bigger picture, like a drop merging into an ocean. This merging is what the chart calls peak experiences: moments where you’re not just you, but part of something larger, more unified. It’s not just about losing yourself but also about gaining a connection with the world in a way that’s really profound and deeply satisfying.

Varieties of peak experiences (Yaden & Newberg, 2022)

1. Numinous Experiences: Sensing presence of divinity or communion with a transcendent mind or spirit.
2. Revelatory Experiences: Visions or voices believed to originate beyond the self, often relating to life purpose.
3. Synchronicity: Events and coincidences perceived to carry hidden messages.
4. Unity or Oneness: Feelings of interconnectedness, described by William James as mystical experiences.
5. Aesthetic Experiences: Responses to art, nature, or moral courage, characterised by awe and wonder.
6. Paranormal Experiences: Perceptions of nonphysical entities, like visitations from deceased individuals.

Characteristics of Peak Experiences

A peak experience is characterised by a profound sense of fulfilment, connection, and awareness. Individuals report feeling completely immersed in the moment, experiencing an intense emotional and spiritual high that transcends ordinary reality. 

Characteristics of peak experiences include the following 3 aspects (Privette, 2001):

1. Fulfilment: Peak experiences evoke positive emotions and provide intrinsic rewards.

• Richer perception.
• Heightened aestheticism, wonder, awe, and surrender.
• Sense of heightened joy, serenity, or beauty.
• Overwhelming sense of gratitude or appreciation.
• Increased motivation and sense of purpose.

2. Significance: These occurrences enhance personal awareness and understanding, often serving as transformative milestones in one’s life.

• Disorientation in time and space.
• Enhanced creativity or insight.
• Momentary loss of fears, anxieties, and inhibitions.
• Lasting impact on self-perception and worldview.

3. Spiritual: During peak experiences, individuals experience a profound sense of unity with their surroundings, occasionally accompanied by a distortion of temporal perception.

• Feeling of being deeply connected to something larger than oneself.
• Feeling of oneness with the universe or with others.
• Fusion of self and the world.
• Ego transcendence.
• Dichotomy transcendence.

What Causes Peak Experiences?

Peak experiences are triggered by various factors that deeply engage the individual on an emotional, intellectual, or spiritual level. Common triggers include profound interactions with art, nature, and music, which offer intense aesthetic pleasure and a sense of connection to something greater. Personal achievements and engaging in creative activities also frequently lead to peak experiences, as they evoke feelings of fulfilment and uniqueness. Additionally, significant life events, such as deep spiritual practices or meaningful personal relationships, can catalyse these moments, providing a profound sense of unity and harmony. The underlying cause of peak experiences involves a complex interplay of engagement, achievement, and connection, leading to a heightened state of awareness and self-actualization

The Neuroscience of Peak Experiences: Brain Regions Associated With Self Become Less Active

Researchers Andrew Newberg and David B. Yaden examine the connection between neuroscience and spirituality, highlighting how spiritual and religious experiences manifest in the brain. They focus on the neural mechanisms behind these experiences, offering a scientific perspective on transcendence.

Parietal Lobe Deactivation (Figure 2)

A notable finding is the decreased activation in the parietal regions, especially the posterior superior parietal lobe, during spiritual states like deep meditation or prayer. This region is key for self-awareness and spatial orientation. Its reduced activity correlates with the unity and oneness individuals report during these states, providing a neurological basis for feelings of ego dissolution and enhanced connection.

Default Mode Network Deactivation (Figure 3)

Additionally, these experiences are marked by a decrease in Default Mode Network (DMN). The DMN is responsible for self-referential thinking. When the DMN is less active, there is an increase in neuronal connectivity. This shift indicates a move away from hierarchical information processing towards enhanced lateral communication within the brain. The outcome is an elevated functioning of areas responsible for complex cognitive processes such as creativity and innovation. This interplay illustrates the significant impact of spiritual experiences on brain function and consciousness, enabling profound insights and breakthroughs. Newberg and Yaden’s work sheds light on how spiritual practices influence brain activity, advancing our understanding of the neurobiology of transcendence. 

An emerging field known as neurotheology aims to bridge the gap between peak experiences, psychology, and science. There is still much to explore in the realm of peak experiences, and researchers are in the process of establishing a foundation for studying such phenomena. Currently, a project underway at the Johns Hopkins Institute of Psychedelic & Consciousness Research, known as ‘The Archive Project,’ aims to be the largest study to sample a wide range of peak experiences. 

References

Kaufman, S. B. (2020). Transcend: the new science of self-actualization. TarcherPerigee.

Privette, G. (2001). Defining moments of self-actualization: Peak performance and peak experience. In K. J. Schneider, J. F. T. Bugental, & J. F. Pierson (Eds.), The Handbook of Humanistic Psychology (pp. 161-180).

Yaden, D. B., & Newberg, A. (2022). The varieties of spiritual experience 21st century research and perspectives. Oxford University Press.

Participants under an fMRI brain scan were asked to smell each sample. Remarkably, when participants smelt the stressful condition samples, their amygdala was activated [1]. The amygdala is a brain region associated with fear [2]. This study is fascinating, particularly because we now know that emotions are contagious and can be imperceptibly detected through smell, so be careful who you are smelling. You are not just smelling them, but smelling their internal emotional state, consequentially impacting your internal emotional state.

Your emotions have an impact on the world. Imagine you are a cloud. You wake up with a negative and pessimistic outlook on life. You nag your family and hurt their feelings, pouring droplets of regret and resentment upon them. You send subliminally rude messages and continue to carry your pessimism around people throughout the day, dribbling some insecurity and doubt on them. You notice everything that is wrong in the day, the world, and people, always having something to complain about to your friends, leaving drops of uncertainty and fear over them. You end the day continuing to digest more negative media, engaging in negative conversation, using negative words, perpetuating your negative outlook on life, repeating the cycle over and over. This negative attitude is harmfully contagious. Progressively persisting this attitude will result in the negativity and pessimism to transfer to your family. Soon enough, the whole house has become a negative bubble. Attitudes and emotions are contagious. Familiar with the effects of how pathogenic diseases like COVID-19 work, attitudes, and emotions are a similarly contagious concept.

On the contrary, imagine you wake up in the morning acknowledging your weaknesses and the presence of any negativity, but make a firm choice to be a cloud of optimism and positivity. You are shining brightly as you encounter your house members in the morning, pointing out nice things about them, showering them with confidence and determination for the day ahead. Throughout the day you offer random compliments and smiles, sprinkling droplets of hope and possibility on the people you encounter. Due to your positive attitude you notice possibilities and solutions. You make your friends laugh and offer them solutions to their problems that you noticed due to your open perspective, showering them with gratitude and happiness. You process your emotions in healthy ways ensuring not to leave droplets of subliminal negativity around. Your positive attitude continues to rain onto your house, infecting them with joy. Eventually, the whole house is glistening with positivity. Over time, this infects your neighbours who continue to rain their optimism onto the community.

In due time, the entire neighbourhood illuminates shared values of positivity; joy, hope, optimism, kindness, compassion, and community. This community now actively creates programs, groups, and activities that maintain and spread their shared values. With enough clouds in this glistening community pouring drops of positivity, this evolves onto the city. At the city level, communities become connected, social capital increases with increased bonding and bridging between communities, as Robert Putnam described in Bowling Alone [3]. With each city being happy and resilient, it results in a happy and thriving nation. 

Your attitude can affect a magnitude of people. Every morning that you wake up, you can choose to be a cloud of negativity pouring misery, or a cloud of positivity pouring hope and joy. Make the choice, and make the effort to take care of your mental hygiene, for yourself, for your community, and for the world.  Be mindful of your thoughts, actions, and words as they are the droplets you spread with you wherever you go. Making the world a happier place, one cloud at a time, one drop at a time. A drop may seem insignificant, but together it creates a waterfall. What ripple effect do you leave behind?

1. Mujica-Parodi, Lilianne R et al. “Chemosensory cues to conspecific emotional stress activate amygdala in humans.” PloS one vol. 4,7 e6415. 29 Jul. 2009, doi:10.1371/journal.pone.0006415
2. Ohman, Arne. “The role of the amygdala in human fear: automatic detection of threat.” Psychoneuroendocrinology vol. 30,10. 2005, doi:10.1016/j.psyneuen.2005.03.019
3. Putnam, Robert D. Bowling Alone: The Collapse and Revival of American Community. Simon & Schuster Paperbacks, 2020. 

The developmental disorder, ADHD, is characterized by several symptoms unique to each person. Symptoms commonly associated with the disorder include impulsivity and difficulty concentrating. 

Actively participating in class is crucial to academic success. This includes listening attentively, studying, and focusing throughout long lectures. This seems straightforward, but students with ADHD may face difficulty engaging in these behaviours, which can lead to poor academic outcomes despite these students’ intelligence and desire for success. 

CLICK HERE TO CONTINUE READING

Flow state is a state of total immersion in the task at hand. 

What happens to the brain during flow state?

Click here to read the full article on The Charlatan

Click here to read the full article