151 thiempactofmysticalexperienceonself-actualizationw,orldviewu,nderstandinga,ndtoleranceinbuddhisme,asternorthodoxhy,induisma,ndislam This awareness of the organ of spiritual cognition reportedly becomes available for the continuous and uninterrupted fixing of conative attention, which promotes emotional and psychological wellbeing and increases higher-order thoughts about the self and the world, resulting in the creation of dimensions of belonging, inclusion, participation, recognition, and legitimacy, as opposed to social disintegration, which includes the dimensions of isolation, exclusion, non-involvement, rejection, and illegitimacy. It is suggested that secondary reflective thought ultimately correlates to increased consciousness. The focusing on the sense of the organ of spiritual cognition is believed to be therapeutic. The voluntary focus of attention on the constant nature of the organ of spiritual cognition decreases anxiety and enhances knowing, and provides a context for meaning, (which validates actions), and purpose, (in which the present is seen as advancing toward an ultimate goal), as opposed to, (from the Buddhist, Eastern Orthodox, Hindu, and Islamic perspective), the perceived aimlessness prevalent in the modern Western worldview. 4.4 self-actualization The method of the dialogical explication of the deep cognitive structures of self-awareness promoted by mystical experience in Buddhism, Eastern Orthodox Christianity, Hinduism, and Islam, appear to affirm that spatiality is the primary organizational principle of the self, and moreover, that this is pervasive to the whole internal organization. The components of true self-consciousness are believed to be structured in the interior space of introspection as layered strata around the central experience of the organ of spiritual cognition in the process of purification. Deeper analysis uncovers the inner, vital structural groupings, such as: (a) self-concept and self-awareness; (b) interiority and exteriority; (c) constancy and changeability (or subjectivity and objectivity); (d) selfhood and transcendentality; and (e) body-schema relatedness and unrelatedness. The self-concept vector includes the binarity of self-related concepts vs. the body-based, spatial sense of the self. Interiority and exteriority include the polarity of meaning and verbal-expression; constancy and changeability relate to the subject (constancy)-object (changeability) relationship within the introspective field (Louchakova & Warner, 2003). Transcendentality e impact of mys ic l experience on self-actualiza i n...
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