Introduction: Understanding and Studying Meditation

The purpose of this chapter is twofold. First, it explores the different meanings of meditation and its varieties across Eastern and Western traditions, including the more recent therapeutic developments. Using a Meditation Tree image, specifically created for this volume, the chapter gives examples of practices from these traditions that rely on multiple techniques, such as concentration, recitation, breathing, singing, and visualization of physical or mental objects, among others. It highlights the richness of practices but equally of experiences and expected goals, which have led to debates and tensions among meditation experts and movements for over two thousand years. Second, the chapter summarizes the structure of this volume and the major achievements in the study of meditation, as well as current limitations and controversies.

Western Christianity and Meditation

Like other religions, Christianity has its own tradition of meditation, the practice of contemplation, that has evolved over two millennia. This tradition has a core celebration and a core problem. The core celebration is that by grace we are all one in the ineffable mystery of God in Christ. The core problem is that we live most of our lives in ignorance of this. The practice of contemplation aims to heal this ignorance and the inner noise it generates by training the mind to abide in silence. The silent mind is a loving mind that sees through the illusion of separation from God. This chapter examines the teachings of five key authors or traditions from the fourth to fourteenth century so as to learn how to bring the mind home to itself, a self hidden in the mystery of God in Christ (Col 3:3).

The Phenomenology of Meditation: Commonalities and Divergences between Christian Meditatio and Hindu Dhyāna

The aim of the chapter is to compare meditation in the Western Christian tradition with the Hindu tradition, particularly from the Yoga Sūtras. Its main focus is to highlight the essential differences between meditation in these two traditions. One can find various contrasts as well as unexpected convergences, such as the description of exercises involving focused concentration and the development of a hierarchy of states of consciousness where the sense of self is progressively transformed. The chapter ends with a critical appraisal of how meditation is popularly understood today, with its healing and psychobiological emphasis. Although meditation is not a science, it can be considered an art of mind transformation: ultimately desiring and thinking minds are no longer in control but become the ferment that meditation operates on. To use St. Teresa of Ávila’s metaphor, this meditative process is like watching “a windmill that grinds without stopping” independently of the will. It is in this sense of mind transformation that meditatio and dhyāna can be conceived as rich traditions of creative human spirituality, which are radically different from the domesticated versions used today for well-being purposes.

Neuroscience and Meditation: Help or Hindrance?

In recent years a style of thought has emerged that privileges molecular biology, in the form of cognitive neuroscience, as the preferred or even only valid foundation for the scientific study of mind and mental life. Despite the lack of progress and honest positive prognosis, neuroscience has managed to create a false but pervasive sense of achievement and meaning that dominates debate not only in scientific circles, but also in the popular domain. This chapter examines how this has happened and spells out the limitations of this approach. It analyzes how neuroscience communications, including popular fMRI brain imaging, function as persuasive discursive formations giving rise to a popular conception that mind is simply a function of brain activity. The implications for meditation practice are considered using the example of Madhyamaka Buddhism. This analysis makes use of concepts developed in post-modernism, especially in the thought of Michel Foucault. Post-modernism has some parallels with and differences from Madhyamaka, and these are explored. It is arguable that the neuronal-self concept strengthens the sense of ultimate materiality of mind and self and thereby impedes meditative realization of emptiness.

Islam and Meditation

In the Islamic tradition, diverse meditative practices expand on elements of the ritual prayer. Sufi Muslims explore their potential as independent practices to introspect, uncover the delusion of the ego, and purify the heart. There is no single term meaning “meditation.” Dhikr or remembrance consists of repeating phrases from Qurʾan or names of God. Focusing on God’s presence without words is called muraqaba or contemplation. More embodied practices use music or motion as meditative tools, known as samaʿ or ecstatic listening. Supplication, benediction, and recitation of litanies have meditative qualities. All these meditative practices have the single aim of waging the “greater jihad” against selfishness and egoistic delusion.

The Self in Meditation: The Art of Self-Transformation

This chapter outlines a theory of meditation as an art of self-shaping, by emphasizing meditation’s efficacy as a tool for sculpting the “plastic” structures of the mind. First, it considers modern views of meditation as a form of healing that brings the mind “back” to its natural functioning. This stands in contrast with most traditional views of meditation as a way to change the self in permanent—and sometimes radical—ways. Second, it sketches a model of the mind’s “architecture of attention”—exploring the role of selective attention in cognitive processing and the cumulative structures of the self. Third, given this model of the mind, it considers some examples of how absorptive, deconstructive, and narrative forms of meditation shape the inner world of the practitioner. From this examination of meditative functions, there emerges an ontology of the self that recognizes its self-creative malleability. Less an atomic individual or an outward-shining power of perception, the self appears as a kind of dynamic weather system that is constantly transformed as it takes up the raw materials of sensory stimulus. On this model, meditation functions as the selective factor that allows different elements of that system to predominate and thereby shape the others. Finally, the chapter reminds that, far from the modern world’s concern with individual autonomy, classical meditation’s subtle artistry aimed to bring the self into alignment with broader realities.

Zen Therapy

This chapter explores the application of Buddhism as psychotherapy. Buddhism is primarily a religion or Dharma that has inspired the arts, social life, architecture, and foundational aspects of the cultures where it has become established. In considering it as psychotherapy, this chapter similarly applies principles and images springing from its religious root. Buddhism is also a transmitted living tradition, passing from master to disciple. This chapter examines that crucial mind-changing relationship, considering it as a medium of psychotherapy, and goes on to work through fundamental elements of Buddhist theory, substantially derived from meditation experience, showing their application to consoling, resolving, and liberating the troubled mind. It shows how meditation provides an amplifying and deepening dimension to this process of mental change.

Meditation in Prison

In recent years interest in the use of meditation programs in prison has grown considerably, yet empirical research evidence for their effectiveness has been slower to accumulate. This chapter explores the application of meditation programs that take place within prison walls and evaluates their effectiveness in three key areas: (i) mental health and psychological wellbeing; (ii) substance misuse; (iii) and reoffending behavior. Evidence from prison studies, most of them conducted in the USA, is reviewed with a focus on their effectiveness. The philosophical and historical context of meditation is taken into account, and key concepts and definitions are critiqued. The chapter explores the meditation practices that are most often found in prison, such as Transcendental Meditation, mindfulness, and Vipassana meditation. It examines meditation’s role as an adjunct therapy in the treatment of substance misuse disorders and more general applications that aim to enhance well-being. The limitations of current studies together with directions for future research are also discussed.

Concentration and Visualization Techniques in Buddhist Meditation

This chapter outlines the early form and development of Buddhist meditation. First, it discusses the “application of mindfulness,” especially “mindfulness of the body,” which can be largely classified into two types of practice. One is “mindfulness per se,” without reflective thought, and the other is a more reflective or visual approach. “Mindfulness per se” (in particular, mindful breathing) was transmitted to East Asia and remains the cardinal method there. The chapter discusses close ties between traditional mindfulness and Japanese Sōtō practice. It then moves on to describe meditation on the decomposition of a corpse, which is a representative form of the more reflective and visual type of practice, involving the observation of a dead body in its stages of decomposition. This is found in early scriptures. Later texts came to teach a more elaborate method of “grasping the images” of a corpse. A notable development in visualization is that the images seen by the practitioner came to include ones that were more enigmatic. The discussion finally turns to another significant development in Buddhist meditation, one which involves Buddha visualization. Its undeveloped form is found in early Mahayana sutras, but a fully developed version employing statues as aides for visualization is found in later meditation texts from the fifth century onward. This type of visualization was inherited by Esoteric Buddhism and is still practiced today.

Reflections on the Role of Control in Meditation

Spiritual, religious, and secular traditions emphasize the importance of control over one’s thoughts, feelings and behavior, and the relevance of meditation in achieving this control. Meditation practices, in particular, can be understood as one strategy amongst others for achieving self-regulation. While the main focus in Western psychology has been on active instrumental control, other traditions have emphasized the importance of a more accepting/yielding mode of control. This chapter distinguishes between different forms of control and how some of these may be enhanced by meditation practices. While over-control and passive resignation can have negative consequences for a person’s well-being, there is evidence for the beneficial role of the active/assertive and positive accepting/yielding modes of control. Selecting the most appropriate meditation strategy for a particular person is dependent upon a wide range of factors, including the person’s control profile, their sensory orientation, and their belief systems. The chapter concludes with the description of the author’s personal journey in exploring meditation and theories and practices of control—and a note of gratitude.