Hi Cynthia,

I am finding the topic of dissociation to be fascinating.

I do agree that dissociation and meditation are not the same (thought I was clear in expressing that).  I actually think that meditation, practiced well, produces the polar opposite to dissociation.

Per John’s link, dissociation is defined as:  ‘In psychology, a defense mechanism in which a group of memories or mental processes are separated from the rest of a person's mental processes to avoid emotional distress.’

Per your link, dissociation is:  ‘Dissociation is a word that is used to describe the disconnection or lack of connection between things usually associated with each other. Dissociated experiences are not integrated into the usual sense of self, resulting in discontinuities in conscious awareness (Anderson & Alexander, 1996; Frey, 2001; International Society for the Study of Dissociation, 2002; Maldonado, Butler, & Spiegel, 2002; Pascuzzi & Weber, 1997; Rauschenberger & Lynn, 1995; Simeon et al., 2001; Spiegel & Cardena, 1991; Steinberg et al., 1990, 1993). In severe forms of dissociation, disconnection occurs in the usually integrated functions of consciousness, memory, identity, or perception. For example, someone may think about an event that was tremendously upsetting yet have no feelings about it. Clinically, this is termed emotional numbing, one of the hallmarks of post-traumatic stress disorder. Dissociation is a psychological process commonly found in persons seeking mental health treatment (Maldonado et al., 2002).

Dissociation may affect a person subjectively in the form of “made” thoughts, feelings, and actions. These are thoughts or emotions seemingly coming out of nowhere, or finding oneself carrying out an action as if it were controlled by a force other than oneself (Dell, 2001). Typically, a person feels “taken over” by an emotion that does not seem to makes sense at the time. Feeling suddenly, unbearably sad, without an apparent reason, and then having the sadness leave in much the same manner as it came, is an example. Or someone may find himself or herself doing something that they would not normally do but unable to stop themselves, almost as if they are being compelled to do it. This is sometimes described as the experience of being a “passenger” in one’s body, rather than the driver.

There are five main ways in which the dissociation of psychological processes changes the way a person experiences living: depersonalization, derealization, amnesia, identity confusion, and identity alteration. These are the main areas of investigation in the Structured Clinical Interview for Dissociative Disorders (SCID-D) (Steinberg, 1994a; Steinberg, Rounsaville, & Cicchetti, 1990). A dissociative disorder is suggested by the robust presence of any of the five features.

‘Dissociation’ covers a lot of ground, while the professionals seem to be focused with the more extreme pathological forms of dissociation created by trauma. 

The word ‘meditation’ also covers a lot of ground.

I do find it very hard to buy into the extent of your concerns about meditation practice and dissociation, though I absolutely admit there are individuals that probably require other kinds of internal work before meditation would be of value for them.  In fact, the fear of sitting in quiet awareness of oneself may be an experience of extreme dissociation.  Also, I am very skeptical about the ability of psychologists and psychiatrists to depict the model of ideal mental health, however comforting it is to be within the womb of popular wisdom.

But generally, dissociation points to fragmentation; parts of a whole that are not ‘talking’ to each other.  I think it is important to draw the distinction between differentiation and dissociation.  The clear recognition of differences and boundaries actually assists in the process of integration and completeness, while dissociation can lead to pathology and disaster.

For example, look at the brain vs. mind model that I started talking to John about.  We can differentiate between the subjective / internal side and the sensorimotor / internal side of our experience, which leads to a more complete understanding of ourselves and allows growth by not ruling out the various possibilities.  But to dissociate these two aspects leads, on one extreme, to a mythological/spiritual mindset that ignores the validity of physical constraints and empiricism; and on the other extreme leads to a reductionist, soulless (so called scientific) perspective where life and consciousness are only the effects of whirring electromagnetism and chemicals.

I totally agree that the Maharaji culture breeds dissociation on a large scale (as I now understand dissociation).  But I think that comes more from the culture and ideology of Knowledge when combined with the related practice of meditation.  In the M culture, some facts are totally disparate from the reality.  For example, the dynamics created when Premies continue to totally buy into the mythology of M as only, living Satguru, while attending his ‘inspirational teaching’ programs.  The examples of dissociation are endless in that culture, but I think the most harmful and insidious disconnect may be that: Maharaji is a necessary intermediary to become more deeply aware of our own essential selves!  How dissociative is that?  Remember that the path of ‘Knowledge’ has never been presented as solely a path of meditation; it is a path of guru, ‘satsang’, ‘service’ and ‘meditation’.  If we have subliminally tied that world to the exploration of our own, it can certainly take some work to undo the damage.

For me, it became absolutely critical for me to recognize (differentiate) the positive aspects of what I had experienced / learned while practicing Knowledge from the bullshit.  That way I could start to integrate the valuable stuff and leave the irrelevant behind.

Of course, meditation can truly fuck with one’s sense of self and worldview, but then again that can also be an essential part of the process of growth and evolution.  I’ve seen that allowing attention to rest in one’s own raw, silent awareness can assist in the creation of radically different post-conventional perspectives.  I like that stuff.

Best, Mike