Relational & Interpersonal

What is Deeksha (Oneness Blessing)?

Deeksha, or Oneness Blessing, is a relational transmission practice in which a trained giver places their hands on or near the receiver's head while the receiver rests in a quiet, receptive state.

Not Scientifically Established

Last Updated

4 Jul 2026

We are still reviewing this page. Our research team checks every technique page for accuracy and evidence quality before final release. Details may change as that review completes. The evidence badge shows our current reading of the published research.

RECOMMENDED DOSE

How Much Deeksha Should You Practise?

No direct dose-response literature exists for Deeksha (Oneness Blessing). This introductory range reflects general conventions for brief energy-transfer and blessing practices and is a starting point only. No direct dose evidence; editorial synthesis.

No trial has established an optimal Deeksha dose. This step-up level assumes a settled routine and reflects typical practice conventions for contemplative and blessing modalities. No direct dose evidence; editorial synthesis.

No long-term dose study supports a maintenance level for Deeksha. This extended-practice range is inferred from general contemplative-practice consensus for committed practitioners. No direct dose evidence; editorial synthesis.

Session length

Session length: 5–10 minutes

MIN

How long each individual practice session should last from start to finish.

Frequency

Frequency: 1–2 days

DAY

The number of days per week to fit a session into your routine.

Session length

Session length: 10–20 minutes

MIN

How long each individual practice session should last from start to finish.

Frequency

Frequency: 3–4 days

DAYS

The number of days per week to fit a session into your routine.

Session length

Session length: 20–30 minutes

MIN

How long each individual practice session should last from start to finish.

Frequency

Frequency: 7 days

DAYS

The number of days per week to fit a session into your routine.

About this card. No direct dose-response literature exists for Deeksha (Oneness Blessing); these recommendations are based on general practice conventions for contemplative and blessing techniques and should be treated as starting points only. These recommendations are not a substitute for personalised guidance from a qualified practitioner.

Common questions about Deeksha (Oneness Blessing)

Quick answers to what people most often ask. Each card links to the deeper section below.

evidence

What does the research say about Deeksha (Oneness Blessing)?

No controlled trials, systematic reviews, or direct measurements of Deeksha exist, so no benefit can yet be called evidence-supported. What can be said draws on practitioner accounts and broader research on spiritual and transmission-type experiences, which point toward states of calm and open awareness rather than any proven treatment for a specific condition.

good for

Who is Deeksha (Oneness Blessing) good for?

Deeksha may suit people drawn to contemplative and spiritual practice who want rest, calm, or a felt sense of connection, and who trust the giver offering the blessing. Practitioners most often report deep relaxation, reduced irritability, and eased loneliness. It is not a treatment for anxiety, depression, trauma, or any diagnosed condition.

safety

Is Deeksha (Oneness Blessing) safe?

Most healthy adults can approach Deeksha as a low-risk contemplative practice, though no safety studies exist. People with a trauma history, a tendency to dissociate, or aversion to touch should take care, since hands-on-head contact and cultivated surrender can feel destabilising. Those with psychosis-spectrum vulnerability should consult a professional first.

how it works

How does Deeksha (Oneness Blessing) work?

Hands-on-head contact and a quiet, receptive posture are thought to shift the body toward its rest-and-recovery mode, where breathing slows and muscular tension eases, while letting go of control brings a felt sense of relief. Attention may widen from narrow self-focused thinking into open awareness. These mechanisms are inferred, not measured in Deeksha itself.

For clinicians, researchers, and curious readers

What's in a session?

How does it work?

What does it do to the body?

What is it used for?

What does the research say?

Where does it come from?

Is it safe?Who should practise with care?How to practise safely?

How does it compare?

What does a Deeksha (Oneness Blessing) session involve?

Deeksha, or Oneness Blessing, is a relational transmission practice in which a trained giver rests their hands on or near a receiver's head while the receiver sits quietly in a receptive, open state.

A session pairs a trained giver with a receiver in direct contact or close proximity. The receiver sits quietly, often with eyes closed, in a receptive posture with nothing to do or achieve, while the giver rests their hands on or just above the receiver's head and holds a contemplative intention of transmission. The form is deliberately simple and unhurried, built around receiving rather than instruction.

Deeksha is distinct from Shaktipat, which comes from Hindu-Tantric lineage and aims specifically at kundalini awakening; from Darshan, which is visual communion; and from Reiki and other energy-healing methods, which focus on therapeutic outcomes rather than contemplative awakening. It is best understood as a spiritual and contemplative practice, not a medical treatment.

Not to be confused with

Shaktipat

Shaktipat is a traditional Hindu-Tantric transmission aimed at awakening kundalini energy through a guru lineage; Deeksha is a modern Oneness Movement practice aimed at states of oneness and peace, not kundalini awakening.

Darshan

Darshan is communion through sight and being in a teacher's or deity's presence, with no touch involved; Deeksha centres on hands-on or hands-near-the-head contact and a felt transmission between two people.

Reiki

Reiki is an energy-healing modality oriented toward therapeutic outcomes such as relaxation and pain relief; Deeksha uses similar touch but is oriented toward contemplative awakening rather than treating a condition.

How does Deeksha (Oneness Blessing) work?

Deeksha is thought to work by guiding attention and the nervous system toward calm through touch and a receptive, surrendered posture, though these processes are inferred from descriptions of the practice and from research on spiritual experiences broadly, not measured in Deeksha itself. The hands-on-head contact and quiet receiving may support parasympathetic settling, the body's rest-and-recovery mode, which can feel like tension easing and the breath slowing. Letting go of control, what practitioners call surrender, often brings a felt sense of relief. Some accounts also describe attention widening from narrow, self-focused thinking into an open, spacious awareness, alongside a quality of attunement with the giver that feels like being on the same wavelength. Because no study has tested these mechanisms in Deeksha, they remain plausible hypotheses rather than established findings.

What does Deeksha (Oneness Blessing) do to the body?

No physiological changes have been measured in Deeksha directly, so its bodily effects are described rather than recorded. Practitioners commonly report the body growing still, the breath slowing, and muscular tension easing, changes that would be consistent with a shift toward parasympathetic activity, the body's rest-and-recovery state, though this has not been confirmed in the practice itself. Research on related spiritual and self-transcendent states, not Deeksha specifically, has observed calming shifts such as a slower heart rate, but reading those findings into Deeksha remains an inference.

What is Deeksha (Oneness Blessing) used for?

Emerging and indirect only. No controlled study has tested Deeksha for any outcome, so nothing can yet be called an evidence-supported benefit. People who practise it most often report deep relaxation, reduced irritability, a sense of connection that may ease loneliness, and moments of spacious or transcendent awareness, but these are practitioner accounts rather than measured results. Not yet supported: any randomized trials, any effect-size estimate, any long-term follow-up, and any claim that Deeksha treats anxiety, depression, trauma, or other conditions.

What does the research say about Deeksha (Oneness Blessing)?

There is no direct research on Deeksha: no controlled trials, systematic reviews, or measurements of the practice itself exist. What can be said draws on descriptions of the practice and on broader neuroimaging of spiritual and transmission-type experiences, which point toward states of calm and open awareness rather than any proven treatment effect. Read these as early and indirect impressions, not as evidence that Deeksha treats a specific condition.

Because no study has examined Deeksha directly, everything here is inferred from practitioner accounts and from research on related spiritual practices. Treat it as general orientation rather than a promise about any single session, and not a replacement for clinical care.

Read the full reference list

Where does Deeksha (Oneness Blessing) come from?

Deeksha originates from Sri Amma Bhagavan's Oneness Movement in India and is now shared by trained givers internationally. Within that tradition, the blessing is understood as a transfer of divine grace passed through touch and proximity. These roots help explain the practice's form, the hands-on-head contact and the receiver's quiet, surrendered posture, rather than proving any clinical effect.

Is Deeksha (Oneness Blessing) safe?

For most healthy adults, Deeksha is a low-risk contemplative and spiritual practice rather than a medical treatment, and it is best understood that way, since no clinical or safety studies of it exist. A few situations still call for real care, all of them practice-informed and inferred from how the practice works rather than measured. Because a giver places their hands on or near your head, physical touch may feel exposing rather than settling if you carry a trauma history or find contact hard to tolerate. The receptive, surrendered state it cultivates asks you to release control and self-direction, which can be activating rather than calming for some people. And the wide-open, oneness-type states practitioners describe, where the usual sense of a bounded self loosens, may feel briefly disorienting. None of this replaces medical or mental-health care.

Who should practise with care?

People with a trauma history, a tendency to dissociate, or a strong aversion to being touched should approach carefully or adapt the practice, because hands-on-head contact and cultivated surrender can feel destabilising rather than safe. This caution is practice-informed and inferred from the practice's mechanics, not drawn from safety research. Anyone living with psychosis-spectrum vulnerability or an acute mental-health condition should check with a professional first, since the expanded-awareness states some people describe may be transiently disorienting. Deeksha is complementary only, and is not a substitute for treatment of anxiety, depression, trauma, or addiction.

Trauma history or difficulty tolerating touch

lowpractice-informed

Because a giver places their hands on or near your head, the physical contact may feel exposing rather than settling if you carry a trauma history or find touch hard to tolerate. Approach carefully or adapt the practice, keep an exit open so you can pause or stop at any moment, and let any surrender unfold at your own pace. This caution is practice-informed and inferred from how the practice works, not drawn from safety research on Deeksha, and it does not replace mental-health care.

How does Deeksha (Oneness Blessing) compare to similar techniques?

Technique	Best for	Use with care	Evidence strength	Distinction
Shaktipat	Seekers wanting a lineage-based initiation aimed specifically at awakening kundalini energy within an established Hindu-Tantric tradition.	Kundalini awakening can bring intense physical and emotional activation; it is traditionally approached with an experienced teacher.	EVIDENCE	Shaktipat is a transmission rooted in traditional Hindu-Tantric lineage, given by a guru to awaken kundalini energy specifically. Deeksha is a modern practice from the Oneness Movement that intends to quiet self-referential thinking and open the receiver to states of oneness and peace, without kundalini awakening as its named goal.
Darshan	Those drawn to devotional communion by being in the presence of a guru or sacred image, common in temple and bhakti settings.		EVIDENCE	Darshan is communion through sight, being in the presence of and beholding a teacher, deity, or sacred image, with no physical contact required. Deeksha instead centres on hands-on or hands-near-the-head touch and a felt sense of transmission between giver and receiver.

Glossary

Deeksha (Oneness Blessing)

A modern relational practice in which a trained giver places their hands on or just above the receiver's head while the receiver rests quietly and receptively, intending to open the receiver to states of oneness, peace, and expanded awareness.

Spiritual transmission

The idea, central to Deeksha's own worldview, that a quality of presence or energy passes from a giver to a receiver through touch or proximity. It is a lineage and meaning-system description rather than a measured physical mechanism.

Interpersonal neural synchrony

The tendency for the brain rhythms, heartbeats, and breathing of two people in close shared attention to fall into step with each other. It can feel like deep attunement or being on the same wavelength as another person.

Synchronization of neural oscillations, cardiac rhythms, and respiratory patterns between people engaged in shared practice, often mediated by mutual gaze, proximity, touch, or emotional resonance.

Parasympathetic activation

A shift toward the body's rest-and-recovery mode, largely through vagal pathways, that moves physiology away from fight-or-flight. It usually feels like settling, softening tension, and being more able to relax or stay steady.

Increased parasympathetic (largely vagal) activity, associated with reduced heart rate, higher vagal tone, and lower physiological arousal.

Attentional broadening

Deliberately widening attention from a narrow focus to an open, panoramic awareness that takes in the whole field at once. It often feels spacious and expansive, with peripheral details becoming more vivid without effort.

A shift from focused to open-monitoring or diffuse attention, associated with reduced narrow dorsal-attention engagement and greater openness of the perceptual field.

Devotional surrender

Actively releasing the need to control and offering oneself in trust toward a perceived higher power or sacred presence. It is receptive openness rather than passive giving-up, and often shows up as relief and a sense of connection.

Full References

[1]other peer reviewed

Michael W. Eysenck, Colin MacLeod, Andrew Mathews (1987). Cognitive functioning and anxiety. https://doi.org/10.1007/bf00308686

DOI: 10.1007/bf00308686

Cited in: –

[2]other peer reviewed

Ana‐Maria Vranceanu, Sarah Bannon, Ryan A. Mace, Ethan G. Lester, Emma Meyers, Melissa Gates (2020). Feasibility and Efficacy of a Resiliency Intervention for the Prevention of Chronic Emotional Distress Among Survivor-Caregiver Dyads Admitted to the Neuroscience Intensive Care Unit. https://doi.org/10.1001/jamanetworkopen.2020.20807

DOI: 10.1001/jamanetworkopen.2020.20807

Cited in: –

Deeksha (Oneness Blessing) Tracks & Video

Explore guided sessions to deepen your Deeksha (Oneness Blessing) technique.

4.7

Talks

43 min

How To Attain Everything

Michael Mackintosh

Releasing control and self-direction

lowpractice-informed

The receptive, surrendered state Deeksha cultivates asks you to let go of control, which can be activating rather than calming for some people. Go gently, take it at your own pace rather than forcing it, and stop if the letting-go starts to feel destabilising. This is a practice-informed caution based on the practice's mechanics, not a finding from clinical research.

Expanded, oneness-type states

lowpractice-informed

The wide-open states practitioners describe, where the usual sense of a bounded self loosens, may feel briefly disorienting. Return to ordinary awareness slowly, sit for a few minutes before standing, and hold off on driving or demanding tasks until you feel steady. If a session surfaces distressing material or a lasting sense of being unsettled, reach out to a qualified mental-health professional.

Psychosis-spectrum vulnerability or acute mental-health conditions

lowpractice-informed

Anyone living with a psychosis-spectrum vulnerability or an acute mental-health condition should check with a professional before trying Deeksha, since the expanded-awareness states and the deliberate letting-go of control the practice cultivates may be transiently disorienting. This guidance is practice-informed and mechanism-inferred, not drawn from safety research. Deeksha is complementary only and is not a substitute for treatment of anxiety, depression, trauma, or addiction.

How to practise safely?

Deeksha is best approached as a gentle complement to whatever care you already have in place, not a stand-in for it, and it rests heavily on trust because a giver's hands come to rest on or near your head. A sensible starting point is a session with a trained giver you feel genuinely safe with, arranged with clear permission to pause or stop at any moment. Give yourself unhurried time afterward to settle back into ordinary awareness before you drive or take on anything demanding.

Treat it as a complement, not a replacement

Approach Deeksha as a contemplative and spiritual practice alongside, never instead of, any medical or mental-health care you need. No research shows it treats a condition.

Choose a giver you trust

Because the practice depends on physical closeness and hands on or near your head, sit only with a trained giver you feel safe with, and settle the arrangement before you begin.

Keep an exit open

Agree in advance that you can pause or stop at any moment, and give yourself full permission to use that option if the touch or the letting-go starts to feel exposing rather than calming.

Go gently with surrender

The receptive posture asks you to release control and self-direction. Let that unfold at your own pace rather than forcing it, especially if you carry a trauma history.

Allow time to reorient

Expanded, oneness-type states can leave you briefly disoriented, so return to ordinary awareness slowly, sit for a few minutes, and hold off on driving or demanding tasks until you feel fully steady.

Seek support if you feel destabilised

If a session surfaces distressing material or a lasting sense of being unsettled, reach out to a qualified mental-health professional.

Medical Disclaimer

This information is educational and is not medical advice. This practice is not a substitute for professional care and should not replace prescribed medication or treatment for any medical or mental-health condition. If you are managing a health condition or taking medication, talk with a qualified health professional before changing your practice. If you are in distress or crisis, seek professional support.

Does Deeksha actually work, or is it just a placebo?

Honestly, we can't say. No controlled or sham-comparison trials of Deeksha exist, so its reported effects can't be separated from placebo or expectation. People describe real calm and connection, but those are self-reported impressions within a spiritual framework, not measured treatment effects.

We genuinely can't say yet. There are no randomized, placebo-controlled, or sham-controlled trials of Deeksha and no effect-size estimates, so there is no basis to claim it works beyond expectation, and its effects cannot be distinguished from placebo. The calm, relaxation, and sense of connection practitioners describe are self-reported experiences within a spiritual framework rather than measured outcomes. Supportive neuroimaging exists only for adjacent spiritual and self-transcendent states, not for Deeksha itself, so read it as suggestive context, not proof of a treatment effect.

Can Deeksha treat anxiety or depression?

No. Deeksha has not been tested in any controlled trial, so it cannot be said to treat anxiety or depression. Some people find it relaxing or connecting, but it is a complementary spiritual practice, not a substitute for medical or mental-health care.

No. There are no controlled trials, systematic reviews, or measurements of Deeksha itself, so no claim that it reduces symptoms or treats a diagnosed condition can honestly be made. People who practise it often report deep relaxation and a felt sense of connection, but these are self-described impressions, not measured clinical effects. Treat Deeksha as a complementary contemplative practice alongside, never instead of, care for anxiety or depression.

Why does receiving Deeksha make people feel so calm?

Likely because the gentle hands-on-head contact and quiet, receptive posture let the body's rest-and-recovery mode take over, while letting go of control brings felt relief. These are plausible explanations inferred from how the practice is described, not effects measured in Deeksha itself.

Likely because several settling processes may overlap during the practice, in which a trained giver rests hands on or near your head while you receive quietly. The touch and surrendered posture may support parasympathetic settling, the body's rest-and-recovery state that feels like tension easing and breath slowing; letting go of control can bring a felt sense of relief; attention may widen from narrow self-focus into open, spacious awareness; and a sense of attunement with the giver can feel like being on the same wavelength. These mechanisms are inferred from practice descriptions and broad research on spiritual experiences rather than measured in Deeksha, so they remain hypotheses rather than established findings.

Can Deeksha be unsettling if you have a trauma history?

Possibly. Deeksha involves hands-on or hands-near-the-head touch and a cultivated letting-go of control, which can feel activating rather than calming if you have a trauma history or find touch hard to tolerate. This is a practice-informed caution, not a finding from safety research, and Deeksha is complementary rather than treatment.

Possibly. Because Deeksha rests on physical touch and a deliberately surrendered, receptive state, some people with a trauma history may find the contact exposing and the letting-go destabilising rather than settling, and the wide-open, oneness-type states practitioners describe can feel briefly disorienting. This caution is practice-informed and drawn from how the practice works, not from any safety or clinical study of Deeksha, since none exist. Approach with care, keep an exit open, adapt the touch, and consult a qualified mental-health professional if trauma or dissociation symptoms are significant; Deeksha is complementary and not a substitute for care.

Is Deeksha safe if you have a psychosis-related condition?

Talk to a mental-health professional first. No safety studies of Deeksha exist, so this is a practice-informed precaution, not a finding: the expanded-awareness and surrender states some people describe may feel disorienting with a psychosis-spectrum vulnerability. Treat Deeksha as complementary only, never a substitute for care.

Talk to a mental-health professional before trying it. No clinical or safety research on Deeksha exists, so this guidance is practice-informed and mechanism-inferred rather than measured. The oneness or expanded-awareness states practitioners describe, where the usual sense of a bounded self loosens, together with the deliberate letting-go of control the practice cultivates, may be transiently disorienting for someone living with a psychosis-spectrum condition or an acute mental-health condition. Deeksha is complementary only and is not a replacement for treatment.

How do I find a trusted Deeksha giver to start with?

Start with a trained giver you feel genuinely safe with, since the practice involves hands on or near your head and a receptive, letting-go state. Settle the arrangement in advance, agree you can pause or stop anytime, and treat Deeksha as a complement to, never a replacement for, medical or mental-health care.

Choose a trained giver you feel safe with, because Deeksha is a relational practice where the giver places their hands on or near your head while you rest in a quiet, receptive state. To begin gently, settle the arrangement beforehand, keep an exit open so you can pause or stop the moment touch or letting-go feels exposing rather than calming, and allow time to reorient afterward before driving or demanding tasks. This is practical guidance for starting gently, not an evidence-based safety or effectiveness claim, and Deeksha is a spiritual complement to, not a substitute for, any care you need.

What should I do if I feel disoriented after a Deeksha session?

Reorient slowly. Stay seated for a few minutes, let ordinary awareness return at its own pace, and avoid driving or demanding tasks until you feel fully steady. If a lasting unsettled feeling or distressing material surfaces, reach out to a qualified mental-health professional. This is practical guidance, not a replacement for care.

Reorient slowly and gently. Because the wide-open, oneness-type states some people describe can leave you briefly disoriented, give yourself time to come back to ordinary awareness: sit quietly for a few minutes, notice your surroundings, and hold off on driving or anything demanding until you feel steady. If a session surfaces distressing material or a sense of being unsettled that lingers, contact a qualified mental-health professional. This is a practice-informed precaution rather than a finding from safety research, and none of it replaces medical or mental-health care.

What's the difference between Deeksha and Shaktipat?

Their lineage and aim differ. Shaktipat is a traditional Hindu-Tantric transmission from a guru intended to awaken kundalini energy, while Deeksha is a modern Oneness Movement practice meant to quiet self-referential thinking and open states of oneness and peace, with no kundalini goal. These are tradition-described distinctions, not clinical claims.

The clearest difference is one of tradition and stated purpose. Shaktipat comes from an established Hindu-Tantric lineage, where a guru transmits energy specifically to awaken kundalini. Deeksha originates from Sri Amma Bhagavan's Oneness Movement in India and is offered by trained givers worldwide as a receptive practice intended to settle the mind and open a felt sense of oneness, peace, and expanded awareness rather than to awaken kundalini. Both are described here from their own lineages, not from head-to-head research, and neither distinction implies a measured clinical effect.

Vagal tone

A measure of how readily the vagus nerve calms the body after arousal. Higher vagal tone tends to feel like recovering more easily from stress and returning to a settled, steady baseline.

[3]other peer reviewed

Joanna Tomczyk, Izabela Krejtz, Monika Kornacka, John B. Nezlek (2021). A Grateful Disposition Promotes the Well-Being of Women with Breast Cancer Through Adaptive Coping. https://doi.org/10.2147/ijwh.s294216

DOI: 10.2147/ijwh.s294216

Cited in: –

[4]other peer reviewed

Bracha H Stefan (2006). Human brain evolution and the "Neuroevolutionary Time-depth Principle:" Implications for the Reclassification of fear-circuitry-related traits in DSM-V and for studying resilience to warzone-related posttraumatic stress disorder.. https://doi.org/10.1016/j.pnpbp.2006.01.008

DOI: 10.1016/j.pnpbp.2006.01.008

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[5]other peer reviewed

Auxéméry Y (2012). [Posttraumatic stress disorder (PTSD) as a consequence of the interaction between an individual genetic susceptibility, a traumatogenic event and a social context].. https://doi.org/10.1016/j.encep.2011.12.003

DOI: 10.1016/j.encep.2011.12.003

Cited in: –

[6]other peer reviewed

Jing Liu, Siqi Fan, Ying Liu, Shukang Wang, X. Sun, Xiujun Li (2026). The influence of attitudes towards statistics on statistical proficiency among medical students: a chain mediating effect of statistics anxiety and statistics self-efficacy. https://doi.org/10.1186/s12909-025-08472-1

DOI: 10.1186/s12909-025-08472-1

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[7]other peer reviewed

Macher Daniel, Paechter Manuela, Papousek Ilona, Ruggeri Kai, Freudenthaler H Harald, Arendasy Martin (2012). Statistics anxiety, state anxiety during an examination, and academic achievement.. https://doi.org/10.1111/j.2044-8279.2012.02081.x

DOI: 10.1111/j.2044-8279.2012.02081.x

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[8]other peer reviewed

Auxéméry Y (2013). [The Gulf War Syndrome twenty years on].. https://doi.org/10.1016/j.encep.2012.11.003

DOI: 10.1016/j.encep.2012.11.003

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[9]other peer reviewed

Edwards Elizabeth J, Edwards Mark S, Lyvers Michael (2015). Cognitive trait anxiety, situational stress, and mental effort predict shifting efficiency: Implications for attentional control theory.. https://doi.org/10.1037/emo0000051

DOI: 10.1037/emo0000051

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[10]other peer reviewed

Hardy Lew, Beattie Stuart, Woodman Tim (2007). Anxiety-induced performance catastrophes: investigating effort required as an asymmetry factor.. https://doi.org/10.1348/000712606x103428

DOI: 10.1348/000712606x103428

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[11]other peer reviewed

Manuela Paechter, Hellen Phan-Lesti, Bernhard Ertl, Daniel Macher, Smirna Malkoc, Ilona Papousek (2022). Learning in Adverse Circumstances: Impaired by Learning With Anxiety, Maladaptive Cognitions, and Emotions, but Supported by Self-Concept and Motivation. https://doi.org/10.3389/fpsyg.2022.850578

DOI: 10.3389/fpsyg.2022.850578

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[12]other peer reviewed

Reinhard Pekrun (1988). Anxiety and motivation in achievement settings: towards a systems-theoretical approach. https://doi.org/10.1016/0883-0355(88)90008-0

DOI: 10.1016/0883-0355(88)90008-0

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[13]other peer reviewed

Toh Seong-Yuen, Ng Su-Ann, Phoon Siok-Tien (2023). Accentuating technology acceptance among academicians: A conservation of resource perspective in the Malaysian context.. https://doi.org/10.1007/s10639-022-11288-x

DOI: 10.1007/s10639-022-11288-x

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[14]other peer reviewed

Edwards Mark S, Edwards Elizabeth J, Lyvers Michael (2017). Cognitive trait anxiety, stress and effort interact to predict inhibitory control.. https://doi.org/10.1080/02699931.2016.1152232

DOI: 10.1080/02699931.2016.1152232

Cited in: –

[15]other peer reviewed

Eysenck Michael W, Derakshan Nazanin, Santos Rita, Calvo Manuel G, Michael W. Eysenck, Nazanin Derakshan (2007). Anxiety and cognitive performance: attentional control theory.. https://doi.org/10.1037/1528-3542.7.2.336

DOI: 10.1037/1528-3542.7.2.336

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[16]other peer reviewed

Seila Fernández-Fernández, Ángeles Almeida, Juan P. Bolaños (2012). Antioxidant and bioenergetic coupling between neurons and astrocytes. https://doi.org/10.1042/bj20111943

DOI: 10.1042/bj20111943

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[17]other peer reviewed

Yuanyuan Xu, Zhengquan Feng, Yuanjun Xie, Jin Zhang, Shu-Hao Peng, Yongju Yu (2018). Frontal Alpha EEG Asymmetry Before and After Positive Psychological Interventions for Medical Students. https://doi.org/10.3389/fpsyt.2018.00432

DOI: 10.3389/fpsyt.2018.00432

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[18]other peer reviewed

Prince Yeboah Asare (2023). Profiling teacher pedagogical behaviours in plummeting postgraduate students’ anxiety in statistics. https://doi.org/10.1080/2331186x.2023.2222656

DOI: 10.1080/2331186x.2023.2222656

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[19]other peer reviewed

Ayesha Sagheer, Sehrish Wazir (2024). Impact of Quranic Verse on Gratitude and Stress Reduction among University Teachers and Students. https://doi.org/10.52053/jpap.v5i2.251

DOI: 10.52053/jpap.v5i2.251

Cited in: –

[20]other peer reviewed

Shuang Cui, Jiajia Zhang, Dongxiao Guan, Xiaomeng Zhao, Jiwei Si (2019). Antecedents of statistics anxiety: An integrated account. https://doi.org/10.1016/j.paid.2019.02.036

DOI: 10.1016/j.paid.2019.02.036

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[21]meta analysis

Angélica Polvani Trassi, Sophie Leonard, Larissa D. Rodrigues, José A. Rodas, Flávia H. Santos (2022). Mediating factors of statistics anxiety in university students: a systematic review and meta‐analysis. https://doi.org/10.1111/nyas.14746

DOI: 10.1111/nyas.14746

Cited in: –

[22]other peer reviewed

Schultebraucks Katharina, Qian Meng, Abu-Amara Duna, Dean Kelsey, Laska Eugene, Siegel Carole (2020). Pre-deployment risk factors for PTSD in active-duty personnel deployed to Afghanistan: a machine-learning approach for analyzing multivariate predictors.. https://doi.org/10.1038/s41380-020-0789-2

DOI: 10.1038/s41380-020-0789-2

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[23]other peer reviewed

Renata A. Mendes, Natalie J. Loxton, Jaimee Stuart, Alexander W. O’Donnell, Matthew J. Stainer (2024). Statistics anxiety or statistics fear? A reinforcement sensitivity theory perspective on psychology students’ statistics anxiety, attitudes, and self-efficacy. https://doi.org/10.1007/s10212-024-00802-z

DOI: 10.1007/s10212-024-00802-z

Cited in: –

[24]other peer reviewed

Richardson J Don, St Cyr Kate C M, McIntyre-Smith Alexandra M, Haslam David, Elhai Jon D, Sareen Jitender (2012). Examining the association between psychiatric illness and suicidal ideation in a sample of treatment-seeking Canadian peacekeeping and combat veterans with posttraumatic stress disorder PTSD.. https://doi.org/10.1177/070674371205700808

DOI: 10.1177/070674371205700808

Cited in: –

[25]other peer reviewed

Rose‐Marie Gibeau, Sébastien Béland, Erin A. Maloney, Michael Cantinotti, Lucile Chanquoy, Daniel Lalande (2026). The relation of spatial skills, spatial memory span, and two anxiety types with statistics anxiety in European and North American University students. https://doi.org/10.1111/bjep.70063

DOI: 10.1111/bjep.70063

Cited in: –

[26]other peer reviewed

Hardy L (1999). Stress, anxiety and performance.. https://doi.org/10.1016/s1440-2440(99)80175-3

DOI: 10.1016/s1440-2440(99)80175-3

Cited in: –

[27]other peer reviewed

Rezaei Fatemeh, Hosseini Ramaghani Nasrin Alsadat, Fazio Rachel L (2017). The effect of a third party observer and trait anxiety on neuropsychological performance: the Attentional Control Theory (ACT) perspective.. https://doi.org/10.1080/13854046.2016.1266031

DOI: 10.1080/13854046.2016.1266031

Cited in: –

[28]other peer reviewed

Daniel Macher, Manuela Paechter, Ilona Papousek, Kai Ruggeri (2011). Statistics anxiety, trait anxiety, learning behavior, and academic performance. https://doi.org/10.1007/s10212-011-0090-5

DOI: 10.1007/s10212-011-0090-5

Cited in: –

[29]other peer reviewed

Capron Daniel W, Norr Aaron M, Schmidt Norman B (2013). Risk of co-occuring psychopathology: testing a prediction of expectancy theory.. https://doi.org/10.1016/j.janxdis.2012.10.011

DOI: 10.1016/j.janxdis.2012.10.011

Cited in: –

[30]other peer reviewed

Jochen Musch, Arndt Bröder (1999). Test anxiety versus academic skills: A comparison of two alternative models for predicting performance in a statistics exam. https://doi.org/10.1348/000709999157608

DOI: 10.1348/000709999157608

Cited in: –

[31]other peer reviewed

Ilona Papousek, Kai Ruggeri, Daniel Macher, Manuela Paechter, Moritz Heene, Elisabeth M. Weiss (2011). Psychometric Evaluation and Experimental Validation of the Statistics Anxiety Rating Scale. https://doi.org/10.1080/00223891.2011.627959

DOI: 10.1080/00223891.2011.627959

Cited in: –

[32]other peer reviewed

Hunt Benjamin W, Mari Tyler, Knibb Graeme, Christiansen Paul, Jones Andrew, Benjamin W. Hunt (2023). Statistics anxiety and predictions of exam performance in UK psychology students.. https://doi.org/10.1371/journal.pone.0290467

DOI: 10.1371/journal.pone.0290467

Cited in: –

[33]other peer reviewed

Wilson Mark, Smith Nickolas C, Chattington Mark, Ford Mike, Marple-Horvat Dilwyn E (2006). The role of effort in moderating the anxiety-performance relationship: Testing the prediction of processing efficiency theory in simulated rally driving.. https://doi.org/10.1080/02640410500497667

DOI: 10.1080/02640410500497667

Cited in: –

[34]other peer reviewed

Koenig Harold G, Youssef Nagy A, Smothers Zachary, Oliver John P, Boucher Nathan A, Ames Donna (2020). Hope, Religiosity, and Mental Health in U.S. Veterans and Active Duty Military with PTSD Symptoms.. https://doi.org/10.1093/milmed/usz146

DOI: 10.1093/milmed/usz146

Cited in: –

[35]other peer reviewed

Donncha Hanna, Mark Shevlin, Martin Dempster (2008). The structure of the statistics anxiety rating scale: A confirmatory factor analysis using UK psychology students. https://doi.org/10.1016/j.paid.2008.02.021

DOI: 10.1016/j.paid.2008.02.021

Cited in: –

[36]other peer reviewed

M. Charalambous, Josh A. Hodge, Kate Ippolito (2020). Statistically significant learning experiences: towards building self-efficacy of undergraduate statistics learners through team-based learning. https://doi.org/10.1080/09650792.2020.1782240

DOI: 10.1080/09650792.2020.1782240

Cited in: –

[37]other peer reviewed

Paechter Manuela, Macher Daniel, Martskvishvili Khatuna, Wimmer Sigrid, Papousek Ilona, Manuela Paechter (2017). Mathematics Anxiety and Statistics Anxiety. Shared but Also Unshared Components and Antagonistic Contributions to Performance in Statistics.. https://doi.org/10.3389/fpsyg.2017.01196

DOI: 10.3389/fpsyg.2017.01196

Cited in: –

[38]other peer reviewed

D. Macher, I. Papousek, K. Ruggeri, M. Paechter (2015). Statistics anxiety and performance: blessings in disguise. https://doi.org/10.3389/fpsyg.2015.01116

DOI: 10.3389/fpsyg.2015.01116

Cited in: –

[39]other peer reviewed

Edwards Elizabeth J, Edwards Mark S, Lyvers Michael (2016). Interrelationships between trait anxiety, situational stress and mental effort predict phonological processing efficiency, but not effectiveness.. https://doi.org/10.1037/emo0000138

DOI: 10.1037/emo0000138

Cited in: –

[40]meta analysis

Angélica Polvani Trassi, Sophie Leonard, Larissa D. Rodrigues, José A. Rodas, Flávia H. Santos (2022). Mediating factors of Statistics Anxiety in university students: a systematic review and meta-analysis. https://doi.org/10.31234/osf.io/ats9h

DOI: 10.31234/osf.io/ats9h

Cited in: –

[41]other peer reviewed

Baloğlu Mustafa (2002). Psychometric properties of the statistics anxiety rating scale.. https://doi.org/10.2466/pr0.2002.90.1.315

DOI: 10.2466/pr0.2002.90.1.315

Cited in: –

[42]other peer reviewed

Krešimir Ćosić, Siniša Popović, Marko Šarlija, Ivan Kesedžić, Tanja Jovanović (2020). Artificial intelligence in prediction of mental health disorders induced by the COVID-19 pandemic among health care workers. https://doi.org/10.3325/cmj.2020.61.279

DOI: 10.3325/cmj.2020.61.279

Cited in: –

[43]other peer reviewed

Timothy A. Brown, Laura A. Campbell, Cassandra L. Lehman, Jessica R. Grisham, Richard B. Mancill (2001). Current and lifetime comorbidity of the DSM-IV anxiety and mood disorders in a large clinical sample.. https://doi.org/10.1037//0021-843x.110.4.585

DOI: 10.1037//0021-843x.110.4.585

Cited in: –

[44]other peer reviewed

I. Krejtz, J. Nezlek, Anna Michnicka, P. Holas, Marzena Rusanowska (2016). Counting One’s Blessings Can Reduce the Impact of Daily Stress. https://doi.org/10.1007/s10902-014-9578-4

DOI: 10.1007/s10902-014-9578-4

Cited in: –

[45]other peer reviewed

Kazuhiro Tanabe, Asaka Yokota (2023). Mental stress objective screening for workers using urinary neurotransmitters. https://doi.org/10.1371/journal.pone.0287613

DOI: 10.1371/journal.pone.0287613

Cited in: –

[46]other peer reviewed

Giacomo Bono, Taylor Duffy, Erin L. Merz (2023). Gratitude and Adolescents’ Mental Health and Well-Being: Effects and Gender Differences for a Positive Social Media Intervention in High Schools. https://doi.org/10.3390/educsci13030320

DOI: 10.3390/educsci13030320

Cited in: –

[47]other peer reviewed

Andrew Walker, Naomi R. Aguiar, Raechel N. Soicher, Yu-Chun Kuo, Jessica Ressig (2024). Exploring the Relationships of Learners and Instructors in Online Courses. https://doi.org/10.24059/olj.v28i4.4602

DOI: 10.24059/olj.v28i4.4602

Cited in: –

[48]other peer reviewed

Fajie Huang, Siqi Zheng, Peng Fu, Qianfeng Tian, Ye Chen, Qin Jiang (2023). Distinct Classes of Statistical Anxiety: Latent Profile and Network Psychometrics Analysis of University Students. https://doi.org/10.2147/prbm.s417887

DOI: 10.2147/prbm.s417887

Cited in: –

[49]other peer reviewed

Wilson Mark, Smith Nickolas C, Holmes Paul S (2007). The role of effort in influencing the effect of anxiety on performance: testing the conflicting predictions of processing efficiency theory and the conscious processing hypothesis.. https://doi.org/10.1348/000712606x133047

DOI: 10.1348/000712606x133047

Cited in: –

[50]other peer reviewed

Hossack Michael R, Reid Matthew W, Aden James K, Gibbons Thomas, Noe Jody C, Willis Adam M (2020). Adverse Childhood Experience, Genes, and PTSD Risk in Soldiers: A Methylation Study.. https://doi.org/10.1093/milmed/usz292

DOI: 10.1093/milmed/usz292

Cited in: –

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43 min

How To Attain Everything

Michael Mackintosh

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Moderate

Someone trained places their hands on or above your head to pass along a blessing; your part is to sit quietly and stay open to it.

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Emotional Depth

3 / 4

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2 / 4

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Deeksha (Oneness Blessing) Tracks & Video

How To Attain Everything

Releasing control and self-direction

Expanded, oneness-type states

Psychosis-spectrum vulnerability or acute mental-health conditions

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Treat it as a complement, not a replacement

Choose a giver you trust

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Vagal tone

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Deeksha (Oneness Blessing) effort level

Moderate