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This research study explored the effects of Self-inquiry on mood states. Self-inquiry is defined as the practice of asking simple but profound questions about the experience of and the nature of reality, such as, “Who/What am I?” These simple yet profound questions challenge the conceptual mind’s capacity to produce a logical answer. Self-inquiry questions direct the conceptual mind to the subjective awareness that is present in our thoughts, feelings, and sensations.
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by Tamra C. Sattler A Dissertation Submitted to the Faculty of the California Institute of Integral Studies in Partial Fulfillment of the Requirements for the Degree of Doctor of Humanities in East-West Psychology San Francisco, CA 2010
Certificate of Approval I certify that I have read THE EFFECTS OF SELF-INQUIRY ON MOOD STATES by Tamra C. Sattler, and that in my opinion this work meets the criteria for approving a dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Humanities in East-West Psychology at the California Institute of Integral Studies.
Daniel Deslauriers, PhD, Chair Professor, East-West Psychology
Carol Whitfield, PhD Professor, East-West Psychology
Ellen Hammerle, PhD External Reviewer
iv Tamra C. Sattler California Institute of Integral Studies, 2010 Daniel Deslauriers, PhD, Committee Chair THE EFFECTS OF SELF-INQUIRY ON MOOD STATES Abstract This research study explored the effects of Self-inquiry on mood states. Self-inquiry is defined as the practice of asking simple but profound questions about the experience of and the nature of reality, such as, “Who/What am I?” These simple yet profound questions challenge the conceptual mind’s capacity to produce a logical answer. Self-inquiry questions direct the conceptual mind to the subjective awareness that is present in our thoughts, feelings, and sensations. This form of inquiry is practiced in many nondual Eastern traditions such as Zen Buddhism, Tibetan Dzogchen, and Advaita Vedanta. The term nonduality refers to the understanding that the appearance of separation or distinction in the world is, in fact, an illusion. Total sample consisted of 34 participants consisting of adult men and women from a variety of ages and ethnicity/race. Twenty-four participants, randomly assigned to the experimental group, listened to a 20-minute recording of Adyashanti, a contemporary spiritual teacher. The other ten participants were randomly assigned to the control group, and they listened to a 2 0 - minute recording of the sounds of nature. Adyashanti’s recording provided Self-Inquiry instruction in the realization of Self. The Self , as referenced throughout this study, is the subjective awareness that is present to everything in our experience and
v cannot be objectified. Profile of Mood scales were administered to participants in both groups before and after they listened to the recording for their group. The main objective of this research was to determine whether the practice of Self- inquiry had a favorable effect on mood states. The results showed the following trend that Self-inquiry practice had a favorable effect on mood, primarily in decreasing anxiety and depression when compared to the control group. The results however were not statistically significant. A larger goal for the study was to further the dialogue in the field of psychology concerning the effects of nondual wisdom traditions in relieving human suffering.
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xi Table 15 ................................................................................................................ 80 Posttest Comparison ............................................................................................. 80
Chapter 1 Introduction All human beings wish to be happy. There are many ways to achieve happiness, and psychotherapy has become one conventional method for this pursuit. Within the therapeutic process, various methods may help clients gain greater self-understanding, improve emotional balance, and relieve suffering. Methods may address childhood bonding, behavior patterns, faulty beliefs, self- acceptance, or a healthy attitude. The general approach in psychotherapy is to work with clients to address their problems. In recent years, however, therapists influenced by nondual Eastern wisdom teachings such as Advaita Vedanta have been taking a radically different approach to psychotherapy—an approach of questioning the very notion of “self.” The wisdom teachings suggest that only by knowing and experiencing who one truly is, beyond Western psychological constructs, can suffering end. Therapists with a nondual orientation ask clients, “Who is it that is suffering? Who and what is this self?” Without the realization of one’s true nature, the mind will continue to seek happiness from something or someone outside of oneself. “If only I had this, then I would be happy.” Overview of Goals, Relevance, Conceptual Framework, Research Questions, and Methodology Many individuals will not pursue a spiritual path, nor will they have the opportunity to immerse themselves in well-established spiritual techniques; they may find value in the straightforward practice of Self-inquiry, however. As a
practicing psychotherapist with knowledge of nondual philosophy, I find Self- inquiry to be a particularly valuable tool for enhancing self-understanding and emotional balance. Goals. Research on the effectiveness of Self-inquiry in psychotherapy is not available. Consequently, this study aimed to investigate the impact of Self- inquiry on feeling states. I hypothesized that participants would experience a significant and positive change in mood states after a single session of learning and practicing Self-inquiry. The results of this study have implications for the field of psychology: the addition of new knowledge and the potential to encourage dialogue among psychologists about applications for practices from the nondual wisdom traditions. Personal relevance. While searching for personal happiness, I discovered a simple technique for understanding and practicing nonduality. That technique was the practice of Self-inquiry, which was my path to ending suffering. My experiences were profound and life-changing. I have been able to experience the joy inherent in my own essence while having greater comfort in experiencing all the volatility of life. I anticipate that others who practice Self-inquiry may have similar experiences and achieve similar benefits. During my 20s and 30s, before I began practicing Self-inquiry, I pursued what I was told would bring me happiness—the “American Dream ” of owning a house, having a family, holding a well-paying job, and enjoying leisure time. The concept of the American Dream as a path to happiness was highly regarded by my family, and this is true of our culture in general. By my mid-30s, I had achieved
with this technique with favorable results for my clients. The therapeutic power of Self-inquiry can have significant benefit for clients. Namely, clients can come to understand the relationship between the stories they create and the thoughts, beliefs, feelings, and sensations they experience, and subjective awareness. Relevance of topic. For psychotherapists, the technique of Self-inquiry could be a valuable tool to help clients to shift from a negative mood state to a positive mood state. For the field of psychotherapy as a whole, the notion of challenging the construct of the Self as something beyond the ego is beginning to influence and shape the way psychotherapy itself is viewed and practiced. The experience of a Self that is constant and stable can provide new understanding for the foundation of living. Conceptual framework. Great sages as well as contemporary teachers of subjective awareness form the conceptual foundation for this study. One of the awakened sages who experienced realization of the Self was Ramana Maharshi, and this study is rooted in Ramana’s teachings. The goal of his teaching is to facilitate the experience of subjective awareness of experience and to reveal the nature of the Self through questions such as Who or What am I? Another awakened sage, Nisargadatta Maharaj, also taught Self-realization. To have a direct experience of the source, he taught, one must always abide in the “I am” of one’s experience. Chapter 2 will provide greater detail of these and other teachers and contempory psychotherapists, including Adyashanti, John Prendergast, Steven Bodian, and Peter Fenner.
Research questions. Based upon my knowledge and personal experience of nondual philosophies, I hypothesized that the participants in the present study would experience significant and positive changes in mood states after a single session of practicing Self-inquiry. To determine the validity of this hypothesis, the following research questions were asked:
Chapter 2 Literature Review This review will explore literature relevant to the practice of Self-inquiry in the context of psychotherapy. Within the fields of psychology and Eastern philosophy, I selected literature from the areas of Self-inquiry, meditation, and psychotherapy that addressed the concepts and practices that framed this study. Key concepts included Self-inquiry teaching and philosophy, subjective awareness, nondual psychotherapy, cognitive science, meditation, mood states, and single-session therapy. No peer-reviewed research literature was identified for Self-inquiry and mood states. The first section of Chapter 2 encompasses the philosophy, teaching, and practice of Self-inquiry. Subsequent sections include Self-inquiry and psychotherapy, Self-inquiry and brain effects, meditation and mood, and one- session psychotherapy. In addition to my comments within each topic regarding relevance to this study, the literature review will conclude with a summary of existing and needed knowledge in the area of Self-inquiry and mood states. Self-Inquiry Teachings Self-inquiry, or Atma-vichara , is the primary practice of Jnana Yoga, and the most important teaching methodology in the Vedantic tradition. Jnana Yoga is the yoga of knowledge—the most direct path to liberation and the highest of the yogas. Self-inquiry practice allows an individual to shift the locus of identity beyond the body, mind, and senses and towards awareness and the realization of one’s true Self. According to Frawley (2000), a shift of focus to the true Self
could be accomplished through the Self-inquiry practice of asking oneself repeatedly “Who am I?” until other thoughts and worries disappeared and a sense of peace and relief arose. In this section, I will present the Self-inquiry teachings of Ramana Maharshi, Sri Nisargadatta Maharaj, Adyashanti, and Byron Katie. Spiritual teachers Maharshi and Maharaj reached their understanding of nonduality from personal experiences rather than formal traditions. Contemporary teachers like Adyashanti have each incorporated their unique perspective of awakening with their knowledge and practice of Advaita Vedanta and Buddhism. For each teacher, I will describe the philosophy that supports their practice, their teaching methods related to Self-inquiry, and how their philosophy and methods support the purpose of this study. Ramana Maharshi: Who am I? Self-realization. Ramana Maharshi lived from 1879 to 1950 and has remained a highly regarded spiritual teacher of self-realization in modern India. From the philosophical traditions and practices of Advaita Vedanta and the Upanishads, Maharshi understood the nature of reality as nondual. Seekers have considered his teachings to be a direct path to the experience of Self (Katz, 2007). According to Greenblat (2003): The teachings of Sri Ramana Maharshi help us see firsthand “who” and “what” our true identity is, revealing at the most profound level the very nature of such a search and its final outcome. Only when we have tasted the peace and joy of our essential Being does the nature of Reality become clear. (p. 11) At age 16 and near death due to illness, Ramana had a profound experience of the Self. He reported later that his thoughts diminished and the
