Differentiation is a psycho-physiological mind state associated with a way of functioning in the multigenerational family. Transcendental Meditation cultivates differentiation of self. The techniques of Bowen theory are different from TM, but their target is the same. Those inspired to grow differentiation of self have a rich menu of tools and techniques to choose from. Transcendental Meditation is one of them.
THE PROJECT
My exploration of the relationship between differentiation and transcendence is now more than a decade old. Other Bowen experts have joined the project, including regular practice and advanced retreats. One peer-reviewed publication was published. Efforts to explore the question scientifically continue. Good science tries to disprove its proposals. A decade of vigorous experimentation, careful observation, and one scientific study have supported the proposal. Scientific measures of differentiation are in their infancy. Transcendence, on the other hand, is measurable. It is an accepted scientific fact. Accepted psychophysiological measures of transcendence have been developed, supported by research funding by NIH and the United States military, to name a few. But exploring the proposed link between transcendence and differentiation is also in its infancy.
The theoretical structure of these bodies of knowledge are different, but complementary. Because they are so different, those identified with the techniques of Bowen theory will struggle to grasp this. Bowen theory adds unique precision tools for success in relationships and an exquisite leadership model. But it has some limitations. It is hard to practice. And it seems limited in its capacity to take experts beyond a certain level of effortful differentiation. Also, as Patrick Stinson has recently detailed, it has not been picked up by accepted science.
Despite a rich tradition of scholarship, scientific measures of differentiation of self are emerging very slowly. Now, over 30 years since Bowen passed, it is reasonable to wonder if academia will ever adopt it. Meanwhile, higher stages of human development are a burgeoning area of research. Davidson, Seligman and Travis are among those creating testable neurophysiological models of such higher stages. Interviewing these subjects to qualitatively assess their differentiation is one way to test this proposal. This could eventually result in progress towards a testable model of differentiation of self.
TRANSCENDENCE AND DIFFERENTIATION
A striking resonance has been discovered between differentiation of self and ancient Vedic literature. The direct experience of transcendence cultivates an experience of freedom amidst attachments after meditation. Scientific evidence supports the proposal that this grows over time. A common phrase used to describe TM’s effect in one ancient text is “the experience of self as separate from activity”. The phrase is repeated scores of times in this text. Another text notes:
“…whether his body is cut into a thousand pieces, or he is crowned an emperor, the liberated one is liberated, even if he apparently weeps and laughs. Within himself he is neither elated nor depressed.”
-The Concise Yoga Vasistha, 387, Translated by Swami Venkatesananda
Transcendental Meditation is practiced twice a day for 20 minutes. It is always taught in person by a well-trained Transcendental Meditation teacher. Certified TM teachers undergo years of training, including a 4-month, in residence portion. This has succeeded in keeping the training standardized, which increases the value of the research. It is available across the US and in 100 countries. It cannot be learned from a book. Among the many things people refer to as meditation, including centering prayer, the wide variety of practices that go under the name of mindfulness, as well as other types of mantra meditation, are more dissimilar than like Transcendental Meditation. Transcendental Meditation is a sophisticated effortless practice. It is learned in about four total hours over four consecutive days. The first day of training is always in person. This allows the certified teacher to observe the students practice and make early corrections as necessary. After the training, the individual is set free to use the practice as they wish. Joining a group is not central to the practice. No set of beliefs or behavioral changes, other than regular meditation, are recommended.
The qualities of transcendence have been noted for centuries, and much science supports the claims. It has been described by sages in every culture, and in every human epoch. It is not the province of India, or one tradition. The TM technique is uniquely effective at evoking this state. But the most important verification of these ancient descriptions happens in the laboratory of one’s own self. What a surprise to discover, after 30 years of studying Bowen theory, and 40 years of transcendental meditation, that two very different arrows fly towards precisely the same target. Bullseye! When, during Transcendental Meditation, the physiology is allowed to naturally settle down, the mind settles to its simplest, most silent state. One predictably experiences self as separate from all activity. A door opens within. This silent self is not an altered state, it feels like home. This is not an out of body experience. The experience of consciousness itself, without any object other than itself, is a state of non-reactivity. It also cultivates disidentification from physiological reactivity. This is not dissociation- bodily awareness is maintained. Transcendence enhances disidentification of the self from all that is external to it. The self shines forth in fullness and feels liberated. Over time, these qualities include unboundedness, an experience of self that is beyond space and time, a sense of inner illumination, and joy, a self-effulgent happiness. This inner fullness leaves the experiencer freer of a need to be filled by others, and less inclined to get over-involved in their business. Freer from fear of losing anything, appreciation and acceptance expand. And healthy separateness. Transcendence brings self-effulgent differentiation.
ANECDOTAL EVIDENCE:
We have been conducting quarterly online TM retreats with Bowen theory scholars for about five years now. TM retreats are an advanced practice that enhance one’s capacity to experience transcendence. As one participant wrote:
“During TM, I had an extended period of complete inner silence, transcendence. I was awake but without thoughts for about 5-10 minutes. It was wonderful.”
Another wrote of the impact of the retreat on differentiation:
“After a few days on the retreat I sensed a shift in my mindset. I felt quieter inside. I had fewer ineffective planning thoughts, fewer worried thoughts. In their place was a distinct sense of spaciousness. It wasn’t particularly bubbly. It had a poised, sober quality. I was able to appreciate the beauty of nature more, like an artist might. This was accompanied by a sense of witnessing my friends in our group. There was more healthy space between us. My mind was less involved in their business. I thought “This is what the next level of differentiation feels like.”
It is hard to see a higher level of differentiation, since it is the lens we look through. Experiences like the post-graduate training program have produced this perceptual shift. Here is another pathway. Higher stages of differentiation are often different from what we imagine them to be. Another participant experienced an inspiring shift in her relationship with her deceased mother:
“As I started to meditate one morning, my mother’s face appeared before me. I felt her presence distinctly. Her face was curious and friendly. My relationship with my mother was difficult, but today I felt her humorous, happy mood.”
These anecdotes are encouraging and inspiring. They carry the project forward.
“People can lift up out of an emotional field and view it from a refreshingly new vantage point (Kerr 2016, 210).” This comes from Mike Kerr’s description of a gain in differentiation of self in ” Bowen Theory’s Secrets.” It describes freedom from reactivity, a step on the road to transcendence. But your excellent descriptions and anecdotes of the experience of transcendence suggest that it is significantly more than freedom from reactivity. I am interested in the training and from what you say, it is not too difficult. Information on how to find a coach would be most welcome.
Stephanie,
Thanks for the Kerr quote. If you go to TM.org there is a link to “find a teacher” which takes you to the local certified teachers. Also Leslie and Lisa learned in Chicago so they would also know about it. Bob Roth wrote a very readable intro called “Strength in Stillness” and you can find his brief intro to TM on YouTube also. Georgetown psychiatrist Norman Rosenthal wrote a readable research overview called “Transcendence”. -ET
Erik,
I have read that clarity of writing comes from clarity of thought, and I was struck by the clarity of your writing in this article. By carefully noting the differences between the practices of transcendence and Bowen theory practices toward differentiation, the consequence in both of “the experience of self as separate from activity” rings especially true. I’m fascinated by the idea that your writing, which often quotes from the writings in Eastern religious text, may increase the understanding of Bowen’s observations of differentiation of self, and could perhaps in some way contribute to it, if that makes sense. I mean that identifying something more fully may make it easier to move toward it.
Laurie
It makes sense. I think they have much to contribute to each other. Fred Travis is genuinely interested in Bowen theory now.
…whether his body is cut into a thousand pieces, or he is crowned an emperor, the liberated one is liberated, even if he apparently weeps and laughs. Within himself he is neither elated nor depressed.”
-The Concise Yoga Vasistha, 387, Translated by Swami Venkatesananda
Love this. Thanks for posting.
Erik,
You have shown that meditation can have many benefits, including improving one’s level of differentiation. When does meditation have downsides, and how do they work? Thanks.
Good question, Jim Edd,
Consider any practice, whether it’s praying, attending protest rallies, fine dining, rock climbing. Most of these practices benefit those who are drawn to them, though some are riskier both physically and mentally. We could rate them along a continuum and other dimensions of risk. Depending on the degree of anxiety a person needs to bind, the risk that the practice will become overused or even turn into an obsession grows. The obsession binds the anxiety, but most view the practice as the problem, missing the underlying chronic anxiety.
A significant dimension is the social process of any practice. For example, one person might join an extreme rock-climbing club and seem lost to their family. Any group can become a cult for a person without a self. One old friend ended up using a trauma therapist in a cult-like fashion. On the other hand, a highly differentiated person could become a Hare Krishna and get the best out of it. For them, it could never be a cult, but for their sibling, it might be. The sibling writes a salacious book exposing the cult, which many people read. It is made into a big-budget movie reviewed on NPR. When the more differentiated sibling tells people they loved their time in Hare Krishna, others assume they were in a cult. George Harrison was a Hare Krishna for a time and wrote a great song about it, “My Sweet Lord.”
The word meditation is like the word sport; it describes many different things. There is a big difference between table tennis, ultra-marathoning, and football. The same goes for meditation. All meditations could be used to bind anxiety. I don’t know much about most meditations, but I know a lot about TM, a little about Vipassana, and Christian prayer. I’ve practiced these and read about them. Suppose we separate those using a practice to bind significant anxiety and gather a group of those using the practice as a thoughtful adventure to develop themselves. For all three practices the risk is low. Of the three, I think Vipassana has the greatest risk of damage. It has a forcing quality. I’ve known some people who used it for decades and slowly seemed to lose cognitive control, but that is anecdotal evidence and probably useless. TM is more like taking a walk than a run. It’s more like taking a warm shower than an ice plunge. And yet, I think one can go deeper in the long run with TM than with mental ice plunges. There is little risk of mental strain with TM unless it is practiced improperly.
How about the risk of getting lost in togetherness? Can a TM group becoming a cult for a person? Well, togetherness is easy to find. If you are looking for it, you can choose almost anything, including science. I would estimate the risk to be low. The vast majority of the 6 million people who have learned TM practice on their own, with no connection to the TM organization. Some lifers in TM could use it as a cult. I’ve met many lifers over the decades, I will try to think of one who used it that way.
No doubt someone has studied this topic. I wonder what good science would tell us? The scientific evidence of the positive benefits of TM is strong. That is why Obama and Biden’s surgeon general Dr. Vivek Murthy and his team learned it together a few years back. But perhaps there is some evidence of overuse I’m not aware of.
What do you think, Jim Edd? What is your experience?
I have experienced several of the benefits of meditation. You laid out well many of the complexities of meditation. Thanks.
Hi Erik, Jim Edd, and All,
I have enjoyed the back and forth discussions, and this one between Erik and Jim Edd is an example. Plus the richness of listening to Stephanie, Laura and Ann on anthropology. I keep returning to Bowen’s discovery of differentiation of self, and the lack of it, and the difference that it makes in understanding every area of human life.
Laurie