In the teachings of the Bahá’í Faith meditation, along with prayer, is one of the primary tools for spiritual development, and it mainly refers to one’s reflection on the words of God. While prayer and meditation are linked where meditation happens generally in a prayerful attitude, prayer is seen specifically as turning toward God, and meditation is seen as a communion with one’s self where one focuses on the divine.
The Bahá’í teachings note that the purpose of meditation is to strengthen one’s understanding of the words of God, and to make one’s soul more susceptible to their potentially transformative power, and that both prayer and meditation are needed to bring about and to maintain a spiritual communion with God.
Bahá’u’lláh, the founder of the religion, never specified any particular form of meditation, and thus each person is free to choose their own form. However, he specifically did state that Bahá’ís should read a passage of the Bahá’í writings twice a day, once in the morning, and once in the evening, and meditate on it. He also encouraged people to reflect on one’s actions and worth at the end of each day. The Nineteen Day Fast, a nineteen-day period of the year, during which Bahá’ís adhere to a sunrise-to-sunset fast, is also seen as meditative, where Bahá’ís must meditate and pray to reinvigorate their spiritual forces.
Buddhist meditation refers to the meditative practices associated with the philosophy of Buddhism. Core meditation techniques have been preserved in ancient Buddhist texts and have proliferated and diversified through teacher-student transmissions. Buddhists pursue meditation as part of the path toward Enlightenment and Nirvana. The closest words for meditation in the classical languages of Buddhism are bhāvanā and jhāna/dhyāna.
Buddhist meditation techniques have become increasingly popular in the wider world, with many non-Buddhists taking them up for a variety of reasons. There is considerable homogeneity across meditative practices — such as breath meditation and various recollections (anussati) — that are used across Buddhist schools, as well as significant diversity. In the Theravāda tradition alone, there are over fifty methods for developing mindfulness and forty for developing concentration, while in the Tibetan tradition there are thousands of visualization meditations. Most classical and contemporary Buddhist meditation guides are school-specific.
The Buddha is said to have identified two paramount mental qualities that arise from wholesome meditative practice:
- “serenity” or “tranquillity” (Pali: samatha) which steadies, composes, unifies and concentrates the mind;
- “insight” (Pali: vipassana) which enables one to see, explore and discern “formations” (conditioned phenomena based on the five aggregates).
Through the meditative development of serenity, one is able to suppress obscuring hindrances; and, with the suppression of the hindrances, it is through the meditative development of insight that one gains liberating wisdom.
Christian Meditation is a term for form of prayer in which a structured attempt is made to get in touch with and deliberately reflect upon the revelations of God. The word meditation comes from the Latin word meditari which means to concentrate. Christian meditation is the process of deliberately focusing on specific thoughts (e.g. a biblical scene involving Jesus and the Virgin Mary) and reflecting on their meaning in the context of the love of God.
Christian meditation contrasts with cosmic styles of eastern meditation as radically as the portrayal of God the Father in the Bible contrasts with discussions of Krishna or Brahman in Indian teachings. Unlike eastern meditations, most styles of Christian meditations do not rely on the repeated use of mantras, but are intended to stimulate thought and deepen meaning. Christian meditation aims to heighten the personal relationship based on the love of God that marks Christian communion.
In Aspects of Christian meditation, the Catholic Church warned of potential incompatibilities in mixing Christian and eastern styles of meditation. In 2003, in A Christian reflection on the New Age the Vatican announced that the “Church avoids any concept that is close to those of the New Age”.
Christian meditation is sometimes taken to mean the middle level in a broad three stage characterization of prayer: it then involves more reflection than first level vocal prayer, but is more structured than the multiple layers of contemplation in Christianity.
There are many, many schools and styles of meditation within Hinduism. Yoga is generally done to prepare one for meditation, and meditation is done to realize union of one’s self, one’s atman, with the omnipresent and non-dual Brahman. This experience is referred to as moksha by Hindus, and is similar to the concept of Nibbana in Buddhism. The earliest clear references to meditation in Hindu literature are in the middle Upanishads and the Mahabharata, which includes the Bhagavad Gita. According to Gavin Flood, the earlier Brihadaranyaka Upanishad refers to meditation when it states that “having becoming calm and concentrated, one perceives the self (ātman) within oneself”.
Within Patañjali‘s ashtanga yoga practice there are eight limbs leading to moksha. These are ethical discipline (yamas), rules (niyamas), physical postures (asanas), breath control (pranayama), withdrawal from the senses (pratyahara), one-pointedness of mind (dharana), meditation (dhyana), and finally samadhi, which is often described as the union of the Self (atman) with the omnipresent (Brahman), and is the ultimate aim of all Hindu yogis.
Meditation in Hinduism is not confined to any school or sect and has expanded beyond Hinduism to the West. Today there is a new branch of yoga which combines Christian practices with yogic postures known popularly as Christian Yoga.
The influential modern proponent of Hinduism who first introduced Eastern philosophy to the West in the late 19th century, Swami Vivekananda, describes meditation as follows:
Meditation has been laid stress upon by all religions. The meditative state of mind is declared by the Yogis to be the highest state in which the mind exists. When the mind is studying the external object, it gets identified with it, loses itself. To use the simile of the old Indian philosopher: the soul of man is like a piece of crystal, but it takes the colour of whatever is near it. Whatever the soul touches … it has to take its colour. That is the difficulty. That constitutes the bondage.
A Muslim is obligated to pray five times a day: once before sunrise, at noon, in the afternoon, after sunset, and once at night. During prayer a Muslim focuses and meditates on God by reciting the Qur’an and engaging in dhikr to reaffirm and strengthen the bond between Creator and creation, with the purpose of guiding the soul to truth. Such meditation is intended to help maintain a feeling of spiritual peace, in the face of whatever challenges work, social or family life may present.
The five daily acts of peaceful prayer are to serve as a template and inspiration for conduct during the rest of the day, transforming it, ideally, into one single and sustained meditation: even sleep is to be regarded as but another phase of that sustained meditation.
Meditative quiescence is said to have a quality of healing, and—in contemporary terminology—enhancing creativity. The Islamic prophet Muhammad spent sustained periods in contemplation and meditation. It was during one such period that Muhammad began to receive the revelations of the Qur’an.
Following are the styles, or schools, of meditation in the Muslim traditions:
- Tafakkur or tadabbur, literally means reflection upon the universe: this is considered to permit access to a form of cognitive and emotional development that can emanate only from the higher level, i.e. from God. The sensation of receiving divine inspiration awakens and liberates both heart and intellect, permitting such inner growth that the apparently mundane actually takes on the quality of the infinite. Muslim teachings embrace life as a test of one’s submission to God.
- Meditation in the Sufi traditions is largely based on a spectrum of mystical exercises, varying from one lineage to another. Such techniques, particularly the more audacious, can be, and often have been down the ages, a source of controversy among scholars. One broad group of ulema, followers of the great Al-Ghazzali, for example, have in general been open to such techniques and forms of devotion, while another such group, those who concur with the Ibn Taymiya, reject and generally condemn such procedures as species of bid’ah (Arabic: بدعة) or mere innovation.
Numerous Sufi traditions place emphasis upon a meditative procedure similar in its cognitive aspect to one of the two principal approaches to be found in the Buddhist traditions: that of the concentration technique, involving high-intensity and sharply focused introspection. In the Oveyssi-Shahmaghsoudi Sufi order, for example, this is particularly evident, where muraqaba takes the form of tamarkoz, the latter being a Persian term that means concentration.
In Jainism, meditation has been a core spiritual practice, one that Jains believe people have undertaken since the teaching of the Tirthankara, Rishabha. All the twenty four Tirthankaras practiced deep meditation and attained enlightenment. They are all shown in meditative postures in the images or idols. Mahavira practiced deep meditation for twelve years and attained enlightenment. The Acaranga Sutra dating to 500 BC, addresses the meditation system of Jainism in detail. Acharya Bhadrabahu of the 4th century BC practiced deep Mahaprana meditation for 12 years. Kundakunda of 1st century BCE, opened new dimensions of meditation in Jain tradition through his books Samayasāra, Pravachansar and others.
Jain meditation and spiritual practices system were referred to as salvation-path. It has three important parts called the Ratnatraya “Three Jewels”: right perception and faith, right knowledge and right conduct. Meditation in Jainism aims at realizing the self, attaining salvation, take the soul to complete freedom. It aims to reach and to remain in the pure state of soul which is believed to be pure consciousness, beyond any attachment or aversion. The practitioner strives to be just a knower-seer (Gyata-Drashta). Jain meditation can be broadly categorized to Dharmya Dhyana and Shukla Dhyana.
There exists a number of meditation techniques such as pindāstha-dhyāna, padāstha-dhyāna, rūpāstha-dhyāna, rūpātita-dhyāna, savīrya-dhyāna, etc. In padāstha dhyāna one focuses on Mantra. A Mantra could be either a combination of core letters or words on deity or themes. There is a rich tradition of Mantra in Jainism. All Jain followers irrespective of their sect, whether Digambara or Svetambara, practice mantra. Mantra chanting is an important part of daily lives of Jain monks and followers. Mantra chanting can be done either loudly or silently in mind. Yogasana and Pranayama has been an important practice undertaken since ages. Pranayama – breathing exercises – are performed to strengthen the ten Pranas or vital energy. Yogasana and Pranayama balances the functioning of neuro-endocrine system of body and helps in achieving good physical, mental and emotional health.
Contemplation is a very old and important meditation technique. The practitioner meditates deeply on subtle facts. In agnya vichāya, one contemplates on seven facts – life and non-life, the inflow, bondage, stoppage and removal of karmas, and the final accomplishment of liberation. In apaya vichāya, one contemplates on the incorrect insights one indulges into and that eventually develops right insight. In vipaka vichāya, one reflects on the eight causes or basic types of karma. In sansathan vichāya, one thinks about the vastness of the universe and the loneliness of the soul.
Acharya Mahapragya formulated Preksha meditation in the 1970s and presented a well-organised system of meditation. Asana and Pranayama, meditation, contemplation, mantra and therapy are its integral parts. Numerous Preksha meditation centers came into existence around the world and numerous meditations camps are being organized to impart training in it.
There is evidence that Judaism has had meditative practices that go back thousands of years. For instance, in the Torah, the patriarch Isaac is described as going “לשוח” (lasuach) in the field—a term understood by all commentators as some type of meditative practice (Genesis 24:63), probably prayer.
Similarly, there are indications throughout the Tanach (the Hebrew Bible) that meditation was used by the prophets. In the Old Testament, there are two Hebrew words for meditation: hāgâ (Hebrew: הגה), which means to sigh or murmur, but also to meditate, and sîḥâ (Hebrew: שיחה), which means to muse, or rehearse in one’s mind.
The Jewish mystical tradition, Kabbalah, is inherently a meditative field of study. Traditionally Kabbalah is only taught to orthodox Jews over the age of forty. The Talmud refers to the advantage of the scholar over the prophet, as his understanding takes on intellectual, conceptual form, that deepens mental grasp, and can be communicated to others. The advantage of the prophet over the scholar is in the transcendence of their intuitive vision. The ideal illumination is achieved when the insights of mystical revelation are brought into conceptual structures. For example, Isaac Luria revealed new doctrines of Kabbalah in the 16th Century, that revolutionised and reordered its teachings into a new system. However, he did not write down his teachings, which were recounted and interpreted instead by his close circle of disciples. After a mystical encounter, called in Kabbalistic tradition an “elevation of the soul” into the spiritual realms, Isaac Luria said that it would take 70 years to explain all that he had experienced. As Kabbalah evolved its teachings took on successively greater conceptual form and philosophical system. Nonetheless, as is implied by the name of Kabbalah, which means “to receive”, its exponents see that for the student to understand its teachings requires a spiritual intuitive reception that illuminates and personalises the intellectual structures.
Corresponding to the learning of Kabbalah are its traditional meditative practices, as for the Kabbalist, the ultimate purpose of its study is to understand and cleave to the Divine. Classic methods include the mental visualisation of the supernal realms the soul navigates through to achieve certain ends. One of the best known types of meditation in early Jewish mysticism was the work of the Merkabah, from the root /R-K-B/ meaning “chariot” (of God).
In modern Jewish practice, one of the best known meditative practices is called “hitbodedut” (התבודדות, alternatively transliterated as “hisbodedus”), and is explained in Kabbalistic, Hasidic, and Mussar writings, especially the Hasidic method of Rabbi Nachman of Breslav. The word derives from the Hebrew word “boded” (בודד), meaning the state of being alone. Another Hasidic system is the Habad method of “hisbonenus”, related to the Sephirah of “Binah”, Hebrew for understanding. This practice is the analytical reflective process of making oneself understand a mystical concept well, that follows and internalises its study in Hasidic writings.
In Zen Yoga, Aaron Hoopes talks of meditation as being an avenue to touching the spiritual nature that exists within each of us.
At its core, meditation is about touching the spiritual essence that exists within us all. Experiencing the joy of this essence has been called enlightenment, nirvana, or even rebirth, and reflects a deep understanding within us. The spiritual essence is not something that we create through meditation. It is already there, deep within, behind all the barriers, patiently waiting for us to recognize it. One does not have to be religious or even interested in religion to find value in it. Becoming more aware of your self and realizing your spiritual nature is something that transcends religion. Anyone who has explored meditation knows that it is simply a path that leads to a new, more expansive way of seeing the world around us.
In Sikhism, the practices of simran and Nām Japō encourage quiet meditation. This is focusing one’s attention on the attributes of God. Sikhs believe that there are 10 ‘gates’ to the body; ‘gates’ is another word for ‘chakras’ or energy centres. The top most energy level is called the tenth gate or Dasam Duaar. When one reaches this stage through continuous practice meditation becomes a habit that continues whilst walking, talking, eating, awake and even sleeping. There is a distinct taste or flavour when a meditator reaches this lofty stage of meditation, as one experiences absolute peace and tranquility inside and outside the body.
Followers of the Sikh religion also believe that love comes through meditation on the lord’s name since meditation only conjures up positive emotions in oneself which are portrayed through our actions. The first Guru of the Sikhs, Guru Nanak Dev Ji preached the equality of all humankind and stressed the importance of living a householder’s life instead of wandering around jungles meditating, the latter of which being a popular practice at the time. The Guru preached that we can obtain liberation from life and death by living a totally normal family life and by spreading love amongst every human being regardless of religion.
In the Sikh religion, kirtan, otherwise known as singing the hymns of God is seen as one of the most beneficial ways of aiding meditation, and it too in some ways is believed to be a meditation of one kind.
Taoism includes a number of meditative and contemplative traditions, said to have their principles described in the I Ching, Tao Te Ching, Chuang Tzu and Tao Tsang among other texts. The multitude of schools relating to Qigong, Neigong, Internal alchemy, Daoyin and Zhan zhuang is a large, diverse array of breath-training practices in aid of meditation with much influence on later Chinese Buddhism and with much influence on traditional Chinese medicine and the Chinese as well as some Japanese martial arts. The Chinese martial art T’ai chi ch’uan is named after the well-known focus for Taoist and Neo-Confucian meditation, the Taijitu (T’ai Chi T’u), and is often referred to as “meditation in motion”.
“The Guanzi essay ‘Neiye’ 內業 (Inward training) is the oldest received writing on the subject of the cultivation of vapor and meditation techniques. The essay was probably composed at the Jixia Academy in Qi in the late fourth century B.C.”
Often Taoist Internal martial arts, especially T’ai chi ch’uan are thought of as moving meditation. A common phrase being, “movement in stillness” referring to energetic movement in passive Qigong and seated Taoist meditation; with the converse being “stillness in movement”, a state of mental calm and meditation in the tai chi form.
In a form of meditation using visualization, such as Chinese Qigong, the practitioner concentrates on flows of energy (Qi) in the body, starting in the abdomen and then circulating through the body, until dispersed.
Indian-born philosopher Jiddu Krishnamurti used the term “meditation” to mean something entirely different from the practice of any system or method to control the mind, or to consciously achieve a specific goal or state:
Man, in order to escape his conflicts, has invented many forms of meditation. These have been based on desire, will, and the urge for achievement, and imply conflict and a struggle to arrive. This conscious, deliberate striving is always within the limits of a conditioned mind, and in this there is no freedom. All effort to meditate is the denial of meditation. Meditation is the ending of thought. It is only then that there is a different dimension which is beyond time.
For Krishnamurti, meditation was “choiceless awareness” in the present:
Meditation is a state of mind which looks at everything with complete attention, totally, not just parts of it. And no one can teach you how to be attentive. If any system teaches you how to be attentive, then you are attentive to the system and that is not attention. Meditation is one of the greatest arts in life – perhaps the greatest, and one cannot possibly learn it from anybody, that is the beauty of it. It has no technique and therefore no authority. When you learn about yourself, watch yourself, watch the way you walk, how you eat, what you say, the gossip, the hate, the jealousy – if you are aware of all that in yourself, without any choice, that is part of meditation.
Most of the ancient religions of the world have a tradition of using some type of prayer beads as tools in devotional meditation. Most prayer beads and Christian rosaries consist of pearls or beads linked together by a thread. The Roman Catholic rosary is a string of beads containing five sets with ten small beads. Each set of ten is separated by another bead. The Hindu japa mala has 108 beads, as well as those used in Jainism and Buddhist prayer beads. Each bead is counted once as a person recites a mantra until the person has gone all the way around the mala, which is counted as 100, with an extra 8 there to compensate for missed beads. The Muslim mishbaha has 99 beads. Specific meditations of each religion may be different.
As stated by the National Center for Complementary and Alternative Medicine, a U.S. government entity within the National Institutes of Health that advocates various forms of Alternative Medicine, “Meditation may be practiced for many reasons, such as to increase calmness and physical relaxation, to improve psychological balance, to cope with illness, or to enhance overall health and well-being.”
Herbert Benson of Harvard Medical School conducted a series of clinical tests on meditators from various disciplines, including the Transcendental Meditation technique and Tibetan Buddhism. In 1975, Benson published a book titled The Relaxation Response where he outlined his own version of meditation for relaxation.
Biofeedback has been used by many researchers since the 1950s in an effort to enter deeper states of mind.
Over the past 20 years, mindfulness-based programs have become increasingly important to Westerners and in the Western medical and psychological community as a means of helping people, whether they be clinically sick or healthy. Jon Kabat-Zinn, who founded the Mindfulness-Based Stress Reduction program in 1979, has defined mindfulness as ‘moment to moment non-judgmental awareness.’:626 Several methods are used during time set aside specifically for mindfulness meditation, such as body scan techniques or letting thought arise and pass, and also during our daily lives, such as being aware of the taste and texture of the food that we eat. Scientifically demonstrated benefits of mindfulness practice include an increase in the body’s ability to heal and a shift from a tendency to use the right prefrontal cortex to a tendency to use the left prefrontal cortex, associated with a trend away from depression and anxiety and towards happiness, relaxation, and emotional balance.
Jacobson’s Progressive Muscle Relaxation was developed by American physician Edmund Jacobson in the early 1920s. In this practice one tenses and then relaxes muscle groups in a sequential pattern whilst concentrating on how they feel. The method has been seen to help people with many conditions especially extreme anxiety.
Modern cross-cultural dissemination
Methods of meditation have been cross-culturally disseminated at various times throughout history, such as Buddhism going to East Asia, and Sufi practices going to many Islamic societies. Of special relevance to the modern world is the dissemination of meditative practices since the late 19th century, accompanying increased travel and communication among cultures worldwide. Most prominent has been the transmission of numerous Asian-derived practices to the West. In addition, interest in some Western-based meditative practices has also been revived, and these have been disseminated to a limited extent to Asian countries.
Ideas about Eastern meditation had begun “seeping into American popular culture even before the American Revolution through the various sects of European occult Christianity,” and such ideas “came pouring in [to America] during the era of the transcendentalists, especially between the 1840s and the 1880s.” But
The World Parliament of Religions, held in Chicago in 1893, was the landmark event that increased Western awareness of meditation. This was the first time that Western audiences on American soil received Asian spiritual teachings from Asians themselves. Thereafter, Swami Vivekananda… [founded] various Vedanta ashrams… Anagarika Dharmapala lectured at Harvard on Theravada Buddhist meditation in 1904; Abdul Baha … [toured] the US teaching the principles of Bahai, and Soyen Shaku toured in 1907 teaching Zen…
More recently, in the 1960s, another surge in Western interest in meditative practices began. Observers have suggested many types of explanations for this interest in Eastern meditation and revived Western contemplation. Thomas Keating, a founder of Contemplative Outreach, wrote that “the rush to the East is a symptom of what is lacking in the West. There is a deep spiritual hunger that is not being satisfied in the West.”Daniel Goleman, a scholar of meditation, suggested that the shift in interest from “established religions” to meditative practices “is caused by the scarcity of the personal experience of these [meditation-derived] transcendental states – the living spirit at the common core of all religions.”
Another suggested contributing factor is the rise of communist political power in Asia, which, “set the stage for an influx of Asian spiritual teachers to the West,”:7 oftentimes as refugees.
In the late 19th century, Theosophists adopted the word “meditation” to refer to various spiritual practices drawn from Hinduism, Buddhism, Sikhism and other Indian religions. Thus the English word “meditation” does not exclusively translate to any single term or concept, and can be used to translate words such as the Sanskrit dhāraṇā, dhyana, samadhi and bhavana
Meditation may be for a religious purpose, but even before being brought to the West it was used in secular contexts.Beginning with the Theosophists meditation has been employed in the West by a number of religious and spiritual movements, such as Yoga, New Age and the New Thought movement.
Meditation techniques have also been used by Western theories of counseling and psychotherapy. Relaxation training works toward achieving mental and muscle relaxation to reduce daily stresses. Jacobson is credited with developing the initial progressive relaxation procedure. These techniques are used in conjunction with other behavioral techniques. Originally used with systematic desensitization, relaxation techniques are now used with other clinical problems. Meditation, hypnosis and biofeedback-induced relaxation are a few of the techniques used with relaxation training. One of the eight essential phases of EMDR (developed by Francine Shapiro), bringing adequate closure to the end of each session, also entails the use of relaxation techniques, including meditation. Multimodal therapy, a technically eclectic approach to behavioral therapy, also employs the use of meditation as a technique used in individual therapy.
Meditation, religion, and drugs
Many traditions in which meditation is practiced, such as Transcendental Meditation, Buddhism, Hinduism, and other religions, advise members not to consume intoxicants, while others, such as the Rastafarian movements and Native American Church, view drugs as integral to their religious lifestyle.
The fourth of the five precepts of the Pancasila, the ethical code in the Theravada and Mahayana Buddhist traditions, states that adherents must not ingest, “intoxicating drinks and drugs causing heedlessness.”
On the other hand, the ingestion of psychoactives has been a central feature in the rituals of many religions, in order to produce altered states of consciousness. In several traditional shamanistic ceremonies, drugs are used as agents of ritual. In the Rastafari movement, cannabis is believed to be a gift from Jah and a sacred herb to be used regularly, while alcohol is considered to debase man. Bob Marley meditated daily on his long hammock in a corridor-like room with wooden floor and shutters.Native Americans use peyote, as part of religious ceremony, continuing today. In India, the soma drink has a long history of use alongside prayer and sacrifice, and is mentioned in the Vedas.
During the 1960s, eastern meditation traditions and psychedelics, such as LSD, became popular in America, and it was suggested that LSD use and meditation were both means to the same spiritual/existential end. Many practictioners of eastern traditions rejected this idea, including many who had tried LSD themselves. In The Master Game, Robert S de Ropp writes that the “door to full consciousness” can be glimpsed with the aid of substances, but to “pass beyond the door” requires yoga and meditation. Other authors, such as Rick Strassman, believe that the relationship between religious experiences reached by way of meditation and through the use of psychedelic drugs deserves further exploration. Also see Psychedelic psychotherapy.
Various postures are taken up in meditation. Sitting, supine, and standing postures are used. The bodily positions applied during yoga are described at the Wikipedia page Asana.
Popular in Buddhism, Jainism and Hinduism are the full-lotus, half-lotus, Burmese, and kneeling positions. Meditation is sometimes done while walking, known as kinhin, or while doing a simple task mindfully, known as samu.
Meditation has been linked to a variety of health benefits. In a study conducted on college students by Oman, Shapiro, Thoresen, Plante, and Flinders (2008), they were able to demonstrate findings that meditation may tend to changes in the neurological process cultivating physiological health benefits. This finding was supported by an expert panel at the National Institutes of Health. The practice of meditation has also been linked with various favourable outcomes that include: “effective functioning, including academic performance, concentration, perceptual sensitivity, reaction time, memory, self control, empathy, and self esteem.”(Oman et al., 2008, pg. 570) In their evaluation of the effects of two meditation-based programs they were able to conclude that meditating had stress reducing effects and cogitation, and also increased forgiveness. (Oman et al., 2008)
In a cross-sectional survey research design study lead by Li Chuan Chu (2009), Chu demonstrated that benefits to the psychological state of the participants in the study arose from practicing meditation. Meditation enhances overall psychological health and preserves a positive attitude towards stress. (Chu, 2009)
Mindfulness Meditation has now entered the health care domain because of evidence suggesting a positive correlation between the practice and emotional and physical health. Examples of such benefits include: reduction in stress, anxiety, depression, headaches, pain, elevated blood pressure, etc. Researchers at the University of Massachusetts found that those who meditated approximately half an hour per day during an eight week period reported that at the end of the period, they were better able to act in a state of awareness and observation. Respondents also said they felt non-judgmental. (Harvard’s Women’s Health Watch, 2011)
Over 1,000 publications on meditation have appeared to date.Many of the early studies lack a theoretically unified perspective, often resulting in poor methodological quality,as discussed above in the section Definition and scope.
A review of scientific studies identified relaxation, concentration, an altered state of awareness, a suspension of logical thought and the maintenance of a self-observing attitude as the behavioral components of meditation;it is accompanied by a host of biochemical and physical changes in the body that alter metabolism, heart rate, respiration, blood pressure and brain activation.Meditation has been used in clinical settings as a method of stress and pain reduction. Meditation has also been studied specifically for its effects on stress. Despite the large number of scientific publications on meditation, its measurable effect on brain activity is still not well understood.
In June, 2007 the United States National Center for Complementary and Alternative Medicine published an independent, peer-reviewed, meta-analysis of the state of research on meditation and health outcomes. The report reviewed 813 studies in five broad categories of meditation: mantra meditation, mindfulness meditation, yoga, T’ai chi and Qigong. The result was mixed. The report concluded that “firm conclusions on the effects of meditation practices in healthcare cannot be drawn based on the available evidence. However, the results analyzed from methodologically stronger research include findings sufficiently favorable to emphasize the value of further research in this field.” More rigor in future studies was called for.
More recent research suggests that meditation may increase attention spans. A recent randomized study published in Psychological Science reported that practicing meditation led to doing better on a task related to sustained attention.