Structural Equation Modeling Of Vipassana Practice, Psychological Well-Being And Yama Niyama Adherence.

Abstract

Background: The present study was designed to investigate the structural relationships between Vipassana practice, commitment to the yogic ethical principles such as Yama and Niyama, and psychological well-being using both classical yogic theories and modern contemplative science. Methods: Utilizing a correlational, cross-sectional design, data were collected from 205 middle-aged adults who were experienced mediators. The respondents completed the Yama Questionnaire (YaQ), Niyama Questionnaire (NiQ), and Ryff Psychological Well-Being Scale, which have shown reliability and construct validity in previous studies. Structural equation modeling was used to test the proposed model and the direct and indirect effects. Results: The results indicated the Vipassana significantly predicted adherence to Yama (β = .42, p < .001) and Niyama commitment (β = .57, p < .001), both of which subsequently predicted increased psychological well-being. Based upon mediation analyses conducted,

Niyama had β = .26 (95% CI = .15-.40) as a stronger mediator than Yama (β = .10, 95% CI = .04-.18). This indicates that the internal observances of one's own feelings of contentment, discipline, and self-reflection serve as a more meaningful connection to psychological well-being than does following ethical precepts within the practice of meditation. The ultimate model showed fit in multiple ways (χ2/d = 2.31; CFI = .953; TLI = .942; RMSEA = .079; and SRMR = .046), and a significant amount of variance in psychological well-being was accounted for by the model. Conclusion: Overall, the findings provide empirical support for the theory found in classical yogic literature that meditative knowledge and ethical development are related practices that facilitate one’s overall psychological development. This article also adds to mounting evidence demonstrating the integrative nature of contemplative practices and highlights the importance of ethical components in the mechanisms through which meditation provides benefits.