When using the phenomenological method, one aims to capture the essential structures of lived experiences. It has been my experience that phenomenology does this well, when researching experiences that are lived through our bodily senses and understood with our minds. When trying to capture and descriptionbe experiences that are beyond the understanding of the body and the mind, namely experiences of deep meditative states, one is confronted with the limitations of the research method itself. <br>One of the fundamental concepts within the phenomenological method is that of Intentionality. It is assumed that human beings experience themselves and their worlds from the perspective of an individual ego that intends an object of consciousness. This subject-object interaction comprises the contents of consciousness itself. The challenge, in this paper, is to descriptionbe deep meditative states, whereby the subject and the object of consciousness become one. <br>The phenomenological epoch is performed so that the researcher can be completely open to how the experiential data itself descriptionbes mystical experiences. This means bracketing out all preconceptions, all theories including that of intentionality, so that the researcher can open her/himself up to the essence of mystical meditation. When this is done, the mystical state informs an expansion of intentionality to include the state of oneness.
Informed by the investigative thrust of phenomenological inquiry and the 'phenomenology of intersubjectivity', the overarching aim of this article is to provide an accurate illumination of the experience of being diagnosed with a psychiatric disorder, and thus being 'a labelled individual'. This article is based on research that sought to understand the impact of the psychiatric label upon labelled individuals interpersonal and intersubjective presence as experienced outside the psychiatric institution. The principle question asked was: ""What is the experience of being a labelled individual in the world?"". It was discovered that psychiatric labelling unfolds as a disconnection and dislocation from co-existence with others. Moreover, labelling had the effect of robbing such individuals of their subjectivity, rendering them lonely, misunderstood and viewed as somehow defective, disabled and wrong
Information from a book (by Lancaster and Stillman, 2002 - see later) about generational gaps and conflicts in American companies is used to show that there is a generational dimension to the socio-cultural lifeworld. In relation to that, some indications are offered about how attitudes toward one's own as well as other generations can be reflectively analyzed. Other societies probably have similar differences between generations.