Showing posts with label Mind. Show all posts
Showing posts with label Mind. Show all posts

Yoga Nidra, Self-Hypnosis and the Mind

Impressing the intellect. 

The knowledge that enters the brain does not fully impress itself there due to the intellectualization process. What causes this to happen? The responsiveness of the mind and intellect increases when the relaxing process is completed. The receptivity is reduced when the awareness is connected to all of the senses. Understanding this relationship is the key to your yoga nidra's success. 

However, if you withdraw your thoughts a little and reach a condition that is neither profound sleep nor fully awake, whatever impressions enter your mind at that time become potent and stay there. There are several mental levels. 

Some soils are extremely hard, while others are quite soft. Because intelligence and reasoning are active in the conscious mind, it is like hard soil. 

  • The act of examining things is known as intellect. 
  • It does not accept everything and also rejects some things. 
  • The inner awareness, on the other hand, is not like that. 
  • Whatever impact you leave on the subconscious mind is irreversible. It will flourish, and the fruits will improve your life in every way. 
  • As a result, if you sleep in yoga nidra, you need not be concerned. On the other hand, it's possible that's more effective. 
  • But there's one thing you must remember: 'I'm not going to sleep.' It is not a good idea to try to sleep. 
  • You should strive to stay alert since yoga nidra is not possible if you sleep. Let's say you listen to a tape before going to bed, but you don't hear anything. Then, when you wake up the next morning, you should listen to the tape again. 
  • With your whole attention, listen to the replay. This will establish a channel of communication or a link between the aware and unconscious minds. This is how people learn languages. 

You can learn anything if you put your mind to it. If you wish to break a habit, the appropriate seeds or sankalpas should be placed in the unconscious first, and then you must listen to them when aware. For the future, this is a critical science of yogic self-transformation. 

The hypnayogic state is when you're in a trance. 

The awareness is in a stage between waking and sleeping in yoga nidra, yet it is not susceptible to either. 

This is known as the hypnagogic state in contemporary psychology, but I like to refer to it as the hypnayogic state. But ‘yoga nidra' is the finest name of all. 

The mind is extremely receptive in this stage. Languages and other disciplines may be learnt in a short amount of time. Suggestions made at this stage are effective in eliminating undesirable behaviors and tendencies. 

Yoga nidra, in fact, may be used to lead the mind to achieve any goal. This is the key to renowned yogis and swamis' amazing achievements. 

Yoga nidra allows you to hear intuitive messages from your subconscious mind. 

This state is a wellspring of literary and creative inspiration. It's also where the most innovative scientific breakthroughs come from. 

Wolfgang von Goethe utilized his inspirations and intuitions to overcome challenges that arose in his work. 

In the famous ‘thought experiments' that lead to the theory of relativity, Kekule discovered the circular molecular structure of benzene, Noble laureate Niels Bohr observed the planetary structure of the atom, and Einstein sped his awareness to the speed of light. 

The intuitions gained via yoga nidra help one to locate the solution to all issues inside oneself. In whatever situation, one's genuine essence and integrity appear, allowing him to live a meaningful and serene existence. 

This is the 'third eye' opening, which brings consciousness beyond the conditioned personality's tensions and complexities. 

One's entire existence is saturated with divine consciousness, and one's mind and body are no longer emotionally linked with them. 

“Therefore, understand with a calm mind your own true essence, which is the one pure, undivided awareness underneath the restless mind, which is constituted of the entire cosmos in all its diversity,” says the Tripura Rahasya . 

Realize the condition between sleep and awake with a calm mind... This is the true Self, in which one is no longer deluded.”

You may also want to read more about Yoga Nidra here.

6 Step Mindfulness Focused Attention Exercise

The mind is a potent weapon. You learn to train and operate with this instrument in a deliberate, concentrated manner via mindfulness practice. 

This exercise allows you to experiment with your mind's power, teaching you how to gently guide it in various directions. 

You'll also see the auditory and visual thinking patterns of the mind. Bring a sense of wonder and amusement to this exercise, and don't take yourself too seriously. 


  1. You will need to close your eyes for this exercise. Take a time to pay attention to how your body is relaxing. Allow the muscles to relax while keeping the spine as straight as possible. 
  2. Try to recall the room or location where you are seated with your eyes closed. Can you imagine where your body is lying in the room? In your mind's eye, try to see the room. Consider the floor, the walls, and any doors that may be there. See what more you can think of to fill in the blanks in your head. 
  3. Imagine yourself somewhere tranquil as you leave the room. It might be a beach, a forest, or any other location that you consider to be your "happy spot." Visualize the area around you in the same manner. Make an effort to include as many information as possible. 
  4. After you've let go of the vision, think of a song or melody you're familiar with. In your thoughts, try to hear the words or tune. 
  5. Now use your thoughts to alter your perception of the tune. Reduce the volume of the song in your thoughts to make it silent. Increase the volume a little. Investigate what it's like to slow or speed up the tune. 
  6. At the conclusion of this practice, take a minute to acknowledge the strength of your own mind. You can conjure up images, play music, and change the experience in any manner you like with just a little effort! 

What to do if when you realize that your focus is slowly slipping while meditating. 

  • You may find yourself lost in a long stream of thinking for several minutes before you know it. 
  • If you lose concentration during a meditation session, go back to the last item you recall carefully watching, and if that doesn't work, go back to the breath. 
  • You have the option to teach your mind to remain present once you notice it has drifted off. Return to your practice as often as you need to.

You may also want to read more about Mindfulness Meditation and Healing here.

Mindfulness - Mind's Window through Breath

Yoga, Buddha, Deity, Shiva, Water

We used to compete to see who could keep their breath the longest when swimming underwater or driving through the Pennsylvania tunnels when I was a kid. As my own breath capability ranged from day to day, I will sometimes win and sometimes lose to my two sisters. The magician and illusionist David Blaine entered the Guinness Book of World Records in by holding his breath for the longest time ever officially recorded, minutes and seconds. When we're jogging, spinning, even swimming, or when we're exposed to natural elements like smoky air or poor oxygen at high elevations, we breathe differently. Internal contaminants, such as tension, can also damage us, beyond the fact that external pollutants can directly impact our oxygen availability.

Meditation, Mindfulness, Nature

Breathing changes when introduced to stressful conditions, such as an injury or a predator. The respiratory system is, in particular, closely related to emotions. The increased activation in emotional areas of the brain causes our breathing rate to rise when we are nervous. We're all familiar with the accelerating physiological signs of fear, such as a rise in heart rate, blood pressure, stomach squeezing, and sweating, which indicate the sympathetic nervous system's release of stress hormones (chemicals like noradrenaline and adrenaline) that prepare the body for "fight or flight." b Slow, steady breathing is used in many mind-body practices to counteract the body's fight-or-flight reaction. Slow breathing (often deep abdominal breathing) can indicate to the body that the parasympathetic nervous system is involved, which is associated with calm, rest, and repair. Many chronic diseases, according to A. D. "Bud" Craig, a neuroscientist at the University of Arizona, occur when these two processes are out of control and the fight-or-flight reflex is abnormally involved.

Mindfulness can be a way to improve the parasympathetic nervous system's ability to return the body to a homeostatic state.

The mind-body link is bidirectional, with the mind influencing the body and the body influencing the mind. When you sense an emotion, the body always responds before you feel it, which we'll look into in more depth later. People who were asked to keep a cup of hot liquid for less than a minute were much more likely to identify people as kinder, warmer, and happier than those who were asked to hold a cup of cold liquid. When you're feeling cozy, you're more likely to behave warmly toward others. The body's ability to connect a physiological condition with a conscious mental state is most likely the reason it can take control of our mental and emotional states. Right before a willful gesture, such as shaking the finger, science has demonstrated that there are signs in the brain indicating that the brain has detected and contributed to this act seconds before we are aware of it.

Mindfulness is a technique for examining the connections between internal and external factors and their effects on the body, mood, and mental states. Breath becomes a key door of inquiry to assist you in identifying any cause-and-effect relationships (habits) you might have developed. Mindfulness does not prescribe a certain method of breathing (as the pranayama breath analysis demonstrated), but rather facilitates the investigation of breathing itself—how it moves and improves, and what induces these changes.

Woman, Female, Model, Beauty, Fantasy

A mindfulness coach once taught me about how he overcame his social anxiety by seeing how his chest clenched and his breath shortened during the day. For two years, he meticulously documented the physiological condition of his stomach and pulse every two or three minutes! He would breathe softly and deeply for a second or two while his stomach was tense and his breath was shallow to relieve it. His social tension steadily faded over time as a result of his vigilant practice.

You may also want to read more about Mindfulness Meditation and Healing here.

4 Steps to Mindfulness Behavior Change

If you want a quality, act as if you already had it.

Try the “as if” technique.


Changing one's behavior is difficult. We are creatures of habit, and research only serves to confirm this. If it were simple to improve our behavior—to avoid doing things that are terrible for us and start doing things that are healthier for us—we may not be a country where obesity is a public health problem, millions of people suffer from alcohol and nicotine addiction, self-help books dominate best-seller lists, and magazines feature “how to” lists for all.

Mindfulness meditation is a technique for gaining a better understanding of the barriers that prevent you from improving your behavior. Many challenges can be subconsciously encoded as habitual thought, feeling, and response patterns. 

Mindfulness will help you become more mindful of these trends so you can choose different options and make changes. The art of living more mindfully, on the other hand, necessitates concentration and effort; like virtually every talent, it necessitates repetition before skillfulness is attained.


What would it take for us to change our ways? It takes initiative to modify habits or develop a new ability and automatic behaviors or behavioral habits are difficult to break. When we can do things on autopilot, our brains reduce the amount of attentional work we put into it.

Automatic processes, like well-learned abilities, demand no guided brain capacity to succeed, so it's no surprise if we don't remain present when brushing our teeth, showering, getting ready, and going through the many rituals we've incorporated into our days. Similarly, we don't need to pay attention to our breathing in order for our bodies to breathe. To put it another way, our brains don't need us to spend much resources in order to complete repetitive tasks, so why should we?

This topic alluded to a key aspect of mindfulness practice: examining mental behaviors or routines. Since most of us are unaware of how many routines we have, recognizing them is an important first step toward practicing mindfulness. You will start to note how often you operate on automatic pilot by putting it to the test—for example, don't wear a watch, cook with a different burner on your stove, or take a different path to work. 

And if it takes effort to discover your patterns, you will begin to live a little more mindfully right away. If you want to incorporate a systematic mindfulness exercise into your daily routine, the science of behavioral modification will assist you.

Behavior Change's Four Ingredients

While there is a vast body of science about how to improve behavior, putting it into practice seems to be a challenge: people nevertheless want to change their behavior permanently. How difficult is it? Steven Levitt and Stephen Dubner describe a textbook example to highlight the argument in their book Freakonomics: medical workers workers and the basic act of hand-washing.

You'd think that hand-washing would be a no-brainer, particularly with, to, people dying each year as a result of hospital errors, with bacterial infections being one of the leading causes of death. Doctors—our pioneers in medical care—recorded washing their hands % of the time in one study reported by Levitt and Dubner. When viewed on concealed camera, however, they were only found to do so a small percentage of the time.

Administrators at Cedars-Sinai Hospital in Los Angeles found it a top priority to improve medical staff's hand-cleaning behavior from an average of percent to near to percent, and they were successful. What went for you? Once you've completed all four of these stages, you'll be able to:

. Simple steps to follow: Hand sanitizers were strategically placed around the hospital to make hand washing smoother and more available. A welcoming environment: A incentive scheme was developed with gifts such as $ Starbuck's gift cards for being caught in the act of hand-cleaning. Doctors were asked to place their hands on petri dishes to culture the (invisible to the naked eye) bacterial colonies that were thriving there, and then photographic representations were projected on screen savers throughout the facility. 

The vibrant bacterial colonies served as a strong motivator. These three moves increased hand-washing to about a hundred percent. Then it became a routine as a result of repetition.

If you're trying to lose weight, get in shape, quit smoking, or apply mindfulness to your life, these four steps seem to be important.

Simple Procedures

Baby measures are important in behavioral modification, according to the available scientific evidence. You wouldn't attempt to perform a Mozart sonata without first mastering scales. When you're still cramped for time, adding something different to your everyday routine might sound daunting. This is probably the most compelling argument to begin tiny, with five to ten minutes a day, and gradually increase. 

Maintain a manageable mindfulness routine and assist yourself along the way. Weight reduction is easier to do when you slow down your diet by putting your fork down between bites, taking breaks after a meal, or consume fruit for dessert, according to research. 

Setting small, attainable milestones allows you to accomplish mini-successes, and keeps you on track to achieve long-term goals like a specific weight loss or integrating mindfulness into a regular routine.

A Comfortable Setting

A new experience will help people improve their habits. David Heber specializes in helping people lose weight. One of the keys to his patients' weight loss performance is their knowledge of the environments that influence their eating habits. Knowing what to eat (how to diet) is insufficient if the environment in which you live is hostile to your food habits. His patients' first step is to determine the "ABCs" of their uncontrollable eating: Antecedents, Behavior, and Consequences. Antecedents are the incidents that arise shortly preceding and are attributed to a behavior like uncontrollable feeding, such as depression and raiding the refrigerator, or a mid-morning sugar binge after a morning latte without breakfast. Heber provides an explanation of the ABCs in his book The L.A. Shape Diet: An antecedent is upset feelings, an action is enjoying chocolate ice cream, and a result is feeling better.

Understanding the ABCs of eating habits is the first move in creating new routines that promote weight reduction rather than uncontrolled eating. Similarly, just as influencing the world surrounding food is crucial to losing weight, developing the best atmosphere to sustain a mindfulness exercise is crucial to its effectiveness.

Heber's weight loss regimen is an example of modifying the climate to create new behavioral habits. “Avoid those who blame you for being overweight,” he advises, “and check out others who will compliment you when you lose weight.” Similar social reinforcement will aid in the development of a mindfulness habit. Take note of what happens when you're sleepy, for example (the antecedent). You become distracted from yourself (the consequence) after you begin watching television (the behaviour). Finding the ABCs of mindfulness can help you sustain it by raising your consciousness and assisting you in creating new habits, such as meditating first thing in the morning before turning on the television or computer and noticing a positive feeling as a result.

And, as Heber says for weight loss, meeting those who value you while excluding others who are dismissive or verbally disrespectful of mindfulness or meditation will help you stay motivated.


Motivation is needed for behavioral improvement. While starting a new regimen, whether it's exercise, preparing for the bar exam, or exploring mindfulness, you may be extremely inspired at first; it's normal to have initial encounters that are so novel and out of the norm that they're strongly reinforcing. Meditation, like all other talents, waxes and wanes with its direct reviews over time. People are also discouraged from continuing because they need to do exercises in physical training or play scales to learn music. Similarly, several people begin to meditate but soon abandon it as their interest wanes as the excitement wears off. You should do such things to hold your motivation up before it switches from extrinsically to intrinsically satisfying to counteract this inherent urge to lose motivation.

Again, we should learn from Heber's popular weight reduction plans, which recommend using "self-talk" as a means of sticking to a goal. Self-talk is a voice within your head that guides you toward your goal and away from distractions. Telling yourself how many hours on the treadmill it would take to burn off an ice cream sundae, for example, or practicing saying "No, no, no" when given a sundae are also examples of self-talk to stop consuming an ice cream sundae.

One of my friends once told me that it takes her 45 minutes of deliberation to get three minutes of meditation. Most of us have inner voices that are constantly deliberating, particularly when we are trying to add something different to our lives or improve our behavior. When your inner voice wants to persuade you not to start practicing mindfulness, speak to yourself about the science behind its wellness effects, the “yes, yes, yes” of its effect on your happiness, and its comparatively short length.

Repetition is essential.

Alzheimer's Alzheimer’s memory loss due to Dementia and brain disease with the abstract medical icon of a human head and neurology research as a 3D illustration. behavior change stock pictures, royalty-free photos & images

Repetition is needed to form a new habit. Some talents are more difficult to master than others, and our learning abilities vary. Consider picking up a musical instrument and learning to play it. How long do you think learning to play the harmonica will take you? Is it only a hundred hours?

According to science, you can get pretty good at playing the harmonica with only fifty hours of practice; if you stay home from work for a week and devote your days to harmonica practice, you might be able to play a Dylan song by the end of the week. Some instruments, on the other hand, are more difficult to learn: It takes about hours to get pretty good at the piano, and hours to get pretty good at the violin. How long do you believe it takes to become a professional meditator? How about a hundred? How about a thousand? 5,000 dollars? 

According to one report, as little as twenty minutes of meditation a day for five days can result in improvements in focus. However, findings suggest that the health advantages and impact on well-being improve as the number of hours practiced increases. Indeed, lifetime meditation students who have logged more than nineteen thousand hours of practice show some of the most striking brain improvements. Yet, as shown by accounts of imaginative flashes or near-death encounters, profound shifts in consciousness may occur in a millisecond. 

The truth is that no one knows how long mindfulness exercise takes to produce positive results. Shift occurs as a result of repeated practice, just as it does in any other talent. So, start tiny, keep it easy, and practice.

You may also want to read more about Mindfulness Meditation and Healing here.

Integrating Spiritual and Psychological Dimensions

Here, we aim to have methods for overcoming the obstacles that hinder us from realizing our wise inner selves. We mix philosophical wisdom—particularly the Buddhist practice of mindfulness—with Western psychology's pragmatic wisdom. This mix makes full sense when you know that Buddhism is at its core a method of wise, ancient psychology and a preparation for awakening. But we also need the psychology of the present day, which is tailored to our moment, location, and way of life. Spirituality must engage with the peculiar challenges of our day in order to be valuable in our culture. It has to do with issues like rush hour traffic and complicated marriages, as well as mortgages and phone bills. As Zen instructor Charlotte Joko Beck so aptly put it, "chop wood, bear water" must be replaced with "making love, drive freeway." Mindfulness is the force that enables one to do so while still having an excellent point of touch for psychology. 

Spirituality and psychology also provide unique and useful ideas and methods of transformation that can assist us in our journey. Despite this, these two areas have remained largely unacquainted, if not hostile, with one another. Remember Gail, who was sad, to see why. She felt shocked to be in a psychologist's office as a Protestant minister. Despite the fact that she directed members of her church to counselling, she didn't believe she should be there herself. She was, after all, a spiritual leader. Her faith was supposed to provide everything she wanted, and she was supposed to be powerful. She felt like a failure as a Christian when she realized she needed support from a counsellor. However, she had been unable to work for much too many days recently. Finally, she had to confess to herself that she needed the human assistance that counselling could provide. As a result, she ended up in my office with a lot of ambivalence. 

Many religious and spiritually inclined people share Gail's thoughts, which may also take the form of skepticism and hostility toward psychology. They believe that they should not have to look into the divine for what they need, as if their religion is flawed if it could be aided in some manner by psychology or other human means. Gail, like many religious people, felt that these ideas hinder her progress. She couldn't become the caring person she desired until she could be more accepting of her own feelings of being less than loving at times. These emotions clashed with her responsibilities as a spiritual leader. She required the assistance of another person in order to learn to recognize and be present with these emotions. But once she did, once she could learn to accept the emotions she had previously denied, she was closer to being the person she desired. Religious and spiritual people aren't the only ones who are suspicious of other models. Psychologists and psychologists educated in the scientific psychology paradigm often believe that their method of learning about the world is the only one that is true, and that it should suffice on its own. Any behavioral psychologists have a tough-guy, "show-me" mentality. 

Any of these practitioners choose their occupation in part as a response to religion or a religious upbringing. Psychology and faith both have a tendency to be closed. Both may be suspicious of other forms of information. Both, though, have a lot to come. Spiritual individuals are vulnerable to "spiritual bypassing," as psychologist John Welwood describes it. This is an excuse to use your faith to escape the realities of life and postpone dealing with your struggles and concerns. It's an excuse to get a free pass in order to prevent problems. In the other hand, one of psychology's benefits is that it will assist us in confronting these issues. It will make us see that our motives aren't really as pure as we'd like to believe, and then help us become more whole and act more successfully from there. 

Religious and spiritual people may lose touch with their faith in everyday life, confining spiritual activity to special days and ceremonies, to the prayer cushion, scripture reading, or worship service. They may want to develop their life on a strong spiritual basis, but doing so may necessitate acknowledging and healing emotional and psychological wounds. Before attempting to better your neighbor, Christ taught that you should examine yourself. Before performing surgery on your neighbor's speck, you can clear the log from your own cheek. If people take this teaching seriously, the planet will be a much happier place. So how does one go about doing this? How do we see ourselves without distorting our actions and intentions to make us seem better than we are? How do we escape the fate of religious people like those we've just seen, who seem to be more difficult to be with now that they've been "spiritual" than they were before? Psychology is well equipped to assist with these issues, allowing us to have a greater understanding of ourselves through self-acceptance, allowing us to see the log with our own eyes. Psychology has since developed useful techniques for how to live and interact with others more effectively. 

The Buddha will praise psychology's verbal capabilities as a great way to put what he learned about skillful speaking into practice. Although psychology will provide us with resources and ideas, it cannot tell us what to do with them. To answer the "what for" question, one must go beyond empiricism and into the world of spirit. The best tools are useless if we don't know what we're building in the first place, just like our cars and planes will drive us faster and faster but provide no path or meaning. We take it for granted that we are divine creatures. It is who we are. There's more of us than meets the eye. The scientific point of view is useful and significant, but it can quickly flatten out on its own. Science truncates and limits us, making us two-dimensional in a multi-dimensional universe. We are so many more. We are not limited by the distance between our ears and to the years between our birth and death. And, since we are spiritual beings, there are limitations on what psychology can teach us, no matter how useful it is. There are encouraging signs that the line between science and faith is becoming less static. 

Theoretical physicists can sound like Buddhists at times. Extreme behaviorism, which many people think of as a type of ultimate logical, theoretical approach to behavior psychology, ends up sounding oddly Buddhist. Many psychologists, therapists, and other counsellors nowadays respect both the metaphysical and empirical aspects of their work, and they no longer see the need to distinguish the two or justify one over the other. Many religious people, on the other hand, have come to respect psychiatry and counselling. For more than three decades, clergy have received basic counselling instruction. While religious people can always be wary of psychiatry, and clinicians may not often understand how to deal with people's faith, there is a trend toward greater acceptance. Scientists, including Edward O. Wilson in his fascinating book Consilience, may believe that all domains of experience are fundamentally reducible to science, while spiritual people would argue that the opposite is true. 

Although, in the end, we will realize that all of the various ways of knowing are one, and they are all facets of something greater than what we usually deem science or metaphysical. Both means of understanding are concerned with the same truth, and the distinction between theology and science is as arbitrary as the distinction between poetry and prose or the sea and the bay. We think it is important to be accessible to both the metaphysical side of life—all that the great spiritual teachings of the world can offer us—and psychology, which can help us confront ourselves and our lives with greater honesty and give us tools in which to create a well-grounded, decently human life—until we can come to see things in a more unified way.

You may also want to read more about Mindfulness Meditation and Healing here.


A person's desire for an object is fueled by passion. He is enamored of things and has a strong desire for them. These two influences need to get out of you. 

The Niranjana or the Stainless are the ones to look for.

All that one believes is beneficial to themselves should be abandoned.

Manas (MIND) should be held in the midst of Shakti, and Shakti should be kept in the midst of Manas. 

He can investigate Manas by Manas. He then departs from even the highest level.

Manas is the only Bindu. It is the reason for development and survival.

Bindu can only be made from Manas, just like curd from milk. 

Manas has a different organ from the one in the centre of Bandhana. 

Where Shakti is between the Sun and the Moon is where Bandhana is found.

What does Meditation Mean?

In the West, the word "meditation" has a long and complicated history, and it has no exact counterpart in Asian cultures. However, interactions with Asian, especially Indian, spiritual traditions have had a significant impact on modern use of the language. As a result, our present perception of the definition represents a combination of Western and Asian interests. The word "meditation," mostly in its Latin form meditatio, has long been associated with Christianity in the West, but it has often been associated with philosophy and the arts. In this multifaceted tradition, the word usually refers to an associative and nonlinear form of reflection that goes beyond strictly logical reasoning but still “engages the analytical or discursive faculties,” as the Oxford English Dictionary puts it. Meditation is a form of meditation, prayer, or creative visualization that is often based on scripture. When Western writers started to read Indian and other Asian classics, the word "meditation" came to be used in a broader context, referring to Buddhist and Yogic rituals that are "aimed at the eradication of rational or earthly mental thought," according to the Oxford English Dictionary. The technological direction of the empirical investigation of these activities has bolstered certain non-discursive interpretations of the word.

Almost all empirical meditation research explores technical, rather than content-oriented, Asian activities, as Are Holen points out in this volume, and these have often dominated the general public's interest in meditation over the last half-century. As a consequence, the word "meditation" is now most often used to describe activities that do not primarily include "the intellectual or discursive faculties." The Asian rituals examined in this book include a wide range of beliefs, including discursive and non-discursive practices, content-oriented and narrowly technological practices. The current essay seeks to describe the word "meditation" in a way that raises interesting concerns about the essence of meditation as a starting point for these discussions. Meditation is an attention-based method for inner change, according to the proposed meaning. This description is expansive and inclusive, but it is also very progressive in certain ways. In the one side, it encompasses a variety of rituals that are frequently referred to by other names, such as ceremony, meditation, and reflection. However, it specifically prohibits a variety of activities that are often referred to as meditation, such as pure calming methods.


Furthermore, the proposed term is limited to technical practices and excludes randomly produced mental states. It also excludes literary or metaphysical works that are often referred to as "meditations" on a particular subject. The different aspects of the concept of "meditation," as well as the boundaries between meditation and other phenomena, will be discussed in depth in this article. Furthermore, by connecting these elements to the tradition of meditation on the Eurasian plateau, as well as material from other essays in this book, this essay would seek to demonstrate the definition's cultural significance. 

However, certain fundamental definitional issues must be discussed before proceeding with this discussion. Definitions that are generic Some cultural historians object to the use of abstract, unitary meanings, such as the one that defines meditation as "an attention-based strategy for inner change," since they are intentionally disrespectful to cultural and historical features in some ways. In comparison to the historical, cultural, and social “situatedness” reflected here, such a description of meditation can easily be accused of being anachronistic and Eurocentric in application of modern-day Western ideas on a largely premodern Asian material. This is easily mistaken for what cultural theorists derisively refer to as "essentialism," a way of thought that ascribes a stable and frequently abstract "essence" to social, cultural, or otherwise human phenomena. As a result, generic meanings are often used as instruments by natural scientists, who appear to ignore cultural and historical differences and regard individual vocabulary usage and local semantic schemes as having no bearing on their study.

Indeed, scientists engaged in scientific science or psychology proposed the majority of earlier standardized concepts of meditation. Furthermore, while generic meanings resist making overt references to cultural and historical aspects, they are far from benign in the sense that they are unaffected by their surroundings. The above-mentioned concept of meditation is related to scientific concerns, which are often rooted in culture and tradition. Some may argue that the definition's reference to "technique" reflects a strong Asian influence, whereas European and Middle Eastern forms of meditation are often less technical and more devotional than many Indian and Chinese forms, while others may argue that the reference to "technique" is a result of modern scientific and technological concerns and therefore in reality linked to "technique." Both ideas can include some facts.

The idea that a definition's semantic ramifications are bound to embody certain cultural and historical considerations clearly means that these concerns should be explained and made the subject of critical reflection, which is exactly what this essay aims to do. Our meaning refers to certain characteristics of a "stuff" called "meditation" that can, for the time being, be considered useful and fascinating to investigate and debate. In any case, it's unclear what will be an alternative to a standardized description. We should not "rest satisfied with reproducing native lexicography and, thus, giving in to the prevailing culture of localism, calling any attempt at generalization a western imposition," as religion historian Jonathan Z. Smith puts it. The formal stipulative and precising processes by which the academy challenges and attempts to regulate second-order, specialist use cannot be substituted for how ‘they' use a word.”

It would be difficult to see what a comparative analysis of meditation would compare if it was exclusively focused on local ideas rather than a philosophy of meditation that transcends all languages and cultures. The problem does not seem to be solved by Smith's own proposal of a "self-consciously polythetic mode of classification that surrenders the concept of ideal, special, single differentia." “No examples of attempts at the polythetic classification of religions or religious phenomena,” Smith says, and a critic of Smith's work observes that “the reader who wants an exhaustive list of the features of a polythetic concept of faith is in for a disappointment; Smith does not provide it.”

Though subsequent scholars have made a few attempts in this direction, the task has largely proved to be too difficult. Polythetic definitions have proven useful in biology, where they have aided in the resolution of issues left by conventional monothetic species definitions. Also polythetic meanings, in such situations, have a monothetic heart, since they presuppose a single ancestral history of species listed together. Meditation, as a social and personal phenomenon, has no such monothetic core—no stable "essence," if you will.


Furthermore, whereas biological organisms are typically defined by features that have “a actual, distinct, and independent character,” meanings of social and personal phenomena “cannot be carried out by comparison to discrete empirical particulars, but require instead a dependence on further features of the same character that are equally polythetic,” as Rodney Needham puts it. Since “comparative research, whether morphological, practical, or mathematical, are made more difficult and perhaps even unfeasible,” the enormous difficulty of polythetic classification of social and personal phenomena can ultimately make it impracticable.

There's no need to believe that social and personal manifestations like meditation, which lack the monothetic essence found in biological organisms, are naturally separated into groups. More than likely, they are not natural taxa, and any grouping, beyond the conceptualizations imposed on them by various languages in various ways, would include artificial elements. The aim of describing meditation is to provide a single point of reference to which comparative studies of meditation may relate, rather than to imply a natural class of meditative phenomena.

A monothetic definition fits this purpose better than a polythetic definition since it is more concise and less ambiguous, which is why some scholars have considered it "fair to question if a definition of a polythetic term is at all a definition, because it is obviously imprecise." Despite accusations to the contrary, a precise generalized meaning can easily be paired with a keen understanding of the historical and cultural situatedness of natural language meanings, as well as the social and personal realities to which those definitions relate, as well as the ambiguities, family resemblances, overlaps, and gradient distinctions that underpin both language and fact.

Natural language terms like “meditation” in English—or, for that matter, the Arabic dhikr, Sanskrit dhyana, and Chinese jng-zu—are multivalent, mutable, and fuzzy, much like the social and personal phenomenon to which they refer. Ses ideas and phenomena, on the other hand, can all be usefully linked to a single meaning of meditation, even though they differ in different ways. If meditation is characterized as a practice, the states of mind protected by the English term “meditation” and the Sanskrit dhyana, as well as the metaphysical and creative items referred to by the English term, fall beyond the meaning. However, the recitation implied by Arabic dhikr, the imagery implied by some Tantric applications of Sanskrit dhyana, and the seated pose implied by Chinese jng-zu limit these terms to a much narrower variety of activities than our common understanding of meditation. A monothetic meaning provides one with a shared emphasis in a comparative analysis of meditation, against which the peculiarities of each practice can be illuminated. Just like thinking about dhikr as meditation helps one understand the practice better, examining meditation in the light of presumptions coming from dhikr highlights meditation's connection to modern forms of human subjectivity that are ingrained in the way we think and act but are not often easily thinking of their similarities and differences is a great way to learn more about all of them.

Bashir uses the phrase "with its most commonsensical English sense," but his argument is equally true if we think of meditation as a technical concept with a single definition. A rudimentary version of a generalized meaning would be purely stipulative, with no broader analytical ambitions than to have a common ground for the comparative treatment of similar phenomena through cultures and languages A theoretical definition is a more powerful variant of a generalized definition, as it not only has functional ramifications but also aims to link the given notion to broader theoretical problems. As we've seen, describing meditation as a method rather than a state or a nontechnical mode of activity suggests a certain theoretical understanding of meditation, as does the idea of meditation being attention-based, excluding automatized ritualistic practice, and performed in order to achieve long-term inner transformation rather than only passing changes of state or changes that only impact the body.

Because of these metaphysical consequences, a consideration of the concept becomes much more than a mere terminological problem, since it touches on the essence of the phenomenon to which the word in question refers. Methodology Both ways of meditation, according to our meaning, are “techniques.” Unlike many of the ordinary social interactions usually observed by sociologists and anthropologists, a method is a deliberate procedure that is not taken for granted. A technique is formal in the sense that its methods are well-defined; however, this does not rule out the possibility of accidental or even imaginative components, such as when unexpected thoughts are the focus of meditation. It is continuous, as in the sequence of postures and movements involved in Hatha Yoga or Tàij, the nonrepetitive chanting of the whole Lotus Stra in Buddhism or the Book of Psalms, not sequential, as in the sequence of postures and movements involved in Hatha Yoga or Tàij, the nonrepetitive chanting of the entire Lotus Stra in Buddhism or the Book of Psalms.

A technique is separated from other practices in terms of time, stance, and place, as well as by particular routines. And it's being done to produce such outcomes, which we'll get to later, at least in part by using fundamental processes that are implicit in the essence of the human body and mind. The technical elements of meditation are seen with ambivalence in many meditative practices. For example, content-oriented meditative prayer and imagery are common, devotional rituals emphasize an intimate relationship with God, and apophatic practices traditionally emphasize “unmediated” interaction with the divine or “direct” realization of ultimate reality. In both situations, this will lead to a pessimistic outlook about meditation's technicality. This does not mean that content-oriented, devotional, or apophatic rituals are not included in our definition; however, we put a greater focus on their technical elements, as opposed to the traditions' emphases. The ambivalence about the technicality of meditation is often expressed directly in paradoxical comments, such as Meister Eckhart's notion of a "pathless direction" in the thirteenth to fourteenth centuries, or the Zen Buddhist notion of a "gateless gate."

At other moments, a deep cynicism about meditative methods is juxtaposed with exhortations to meditate, such as when the “Platform Stra” portrays Hunéng, a seventh- to eighth-century Chinese Zen master, as saying that he “has no techniques,” w jling, but in the same work exhorting his disciples to continue practicing “straight sitting,” dun-zu, i.e., meditation, after he has passed The paradox is simply explained in “The Epistle of Prayer” in the Christian context: “It is not necessary for a man to achieve greatness in this work unless these two ways, or two others like them, come first.” The perfection of this piece, though, is its suddenness, which comes without means.” Jiddu Krishnamurti is best known in modern times for his resistance to meditation practices, claiming that "the reality is a pathless forest," but others have interpreted his stance as a method of formal meditative awareness training. A recent series of essays on the Zen tradition of shi-kan ta-za, or "only stay," alternates between insisting on the technique's lack of method and explaining distinctly technical elements including exposure to the lower belly, precise breathing techniques, and a heavy emphasis on proper bodily posture. 

Sheng Yen, a Buddhist master from Taiwan, calls one of his meditation methods "the method of no method." The deep goal-orientation implicit in the concept of a technique is one explanation for this doubt or ambivalence. Techniques are used to achieve specific effects, but actively pursuing effects can, paradoxically, make achieving them more challenging. The achievement of a target may divert the mind's attention away from the actual practice, and it may include a mental concentration so intense that it fails to notice facts that are more transient and ephemeral.

A technological mindset can also inspire passivity, as though the transformative effects of meditation would happen on their own, almost mechanically or magically, rather than requiring a deep sense of agency and personal involvement. It may also obstruct the personal dedication expected in some meditative rituals, such as the Sikh practices discussed in this volume by Kristina Myrvold. In the Christian tradition, relying on tactics is often seen as impeding God's grace, as in the following quote from Jacques Philippe's Time for God about meditative prayer: “St. Jane Frances de Chantal once said, ‘The safest way of prayer is not to have one, because prayer is received not by artifice,' as we might think now, but by grace.' There is no such thing as a ‘method' of prayer, as in a series of directions or protocols that we must simply follow in order to pray effectively.” In general, meditation's technological orientation can be compared with prayer's content-oriented orientation. Although both meditation and prayer seek to achieve such results, prayer usually does so explicitly through its text, while meditation usually does so indirectly, in a nonlinear manner, through technological elements that draw on universal mechanisms.

For instance, prayer may aim at obtaining the forgiveness of sins by asking for it, or may try to achieve intimate contact with God through the expression of devotion, while meditation may seek to obtain its transformative effects at least partly by means of cross-cultural elements that go beyond such content, for example, by directing one’s attention to the breath, by repeating certain sound combinations, by gazing at or visualizing geometrical figures, and so on. Such mechanisms typically lie beyond the individual’s direct control, and the main effects of meditation result from the methodical practice of a technique rather than any purposeful striving.

Though the result of prayer can often be out of one's reach, it is usually thought of as relying on God's grace rather than any processes found in the human mind or body. Also technological elements are given content-oriented meanings in many cultures, such as when the breath is interpreted as an indicator of existence's transience in Buddhist contexts, as a connection to celestial energies in Daoist and Yogic contexts, or as the breath of life in Christian contexts. And from the viewpoint of an observer will the universal processes involved in certain elements be seen, regardless of the cultural context in which they are used. Since this makes it easier to quantify, scientific concepts of meditation prefer to focus on its theoretical dimensions. Meditation makes “use of a particular procedure, precisely defined,” according to one often cited term. Instead of or in addition to "technique," other meanings include terminology like "psychoactive workout," "social conditioning," and "self-regulation/emotional and attentional regulatory practice." Meditation's technical orientation is often compared with other practices' material orientation by stating that meditation stresses "method rather than content," whereas non-meditative practices like self-hypnosis, imagination, and psychotherapy "primarily aim at transforming mental contents such as feelings, images, and emotions."

However, in our definition, substantive material is not removed from the concept of meditation as long as technical elements are present. The activity orientation involved in describing meditation as a technique includes a vital component of individual organization. Meditation is something that the professional does, not something that is administered to him or her. Our meaning excludes so-called accidental or natural meditations, which occur as unintentional reactions to a scene or circumstance, such as the Buddha's well-known childhood experience of meditative bliss: “I remember once, when my father the Sakyan was working and I was seated in the cool shade of a rose-apple tree, I entered & stayed in the first jhana =Skt. dhyana; generally translated as “meditation”: rapture & relaxation born of seclusion, followed by guided reflection & evaluation.”

Most traditions, however, recognize that meditative activity often takes place in a setting, and that elements of the context can be as significant as the mediation technique itself in causing transformative transformation, as Sarah Shaw argues in this volume for the Buddhist example. Person or communal meditation can be practiced, and even communal meditation can require a lot of individual agency, as shown by the fact that monks who have been practicing meditation together for years don't really know what each other is doing.

The degree of reliance on an instructor or master can also differ, ranging from no reliance beyond initial guidance to so-called supervised meditations, in which all stages of the practice depend on continuous directions from a teacher or a tape recorder, as in some of the Sikh practices mentioned in this volume by Myrvold. The master's position in Morten Schlütter's kan activities is an in-between scenario, in which the meditator is repeatedly given new kans to ponder in addition to the original technical guidance. Pay close attention. Meditation is founded on the utilization of focus, according to the proposed meaning. In one way, this is stating the obvious: all ways of meditation include focusing one's mind on a single meditation object. The object may be a static object, like a geometrical figure in yantra meditation, or a dynamic aspect, like the ever-changing truth sought to be included in shi-kan ta-za and other Zen practices.

In any case, the approach entails drawing the viewer's focus to this thing. Meditation entails cultivating the mode of attention in addition to the focus of attention. Although many meditative practices have detailed discussions of what constitutes an effective meditation object, others argue that any external or internal object may serve this purpose, with the key distinction being the mode of focus, mental orientation, and how attention is focused toward this object. In certain instances, this entails the development of a single-minded, deeply absorbed, and effortless mental state. In other ways, the teaching aims to develop an open and accommodating mental approach toward sudden desires and even distracting feelings. In order to overcome worldly connection and let the mind reside in a realm that goes beyond all matters, meditative attitudes are often seen as stimulating an aspect of alienation or separation from the artefacts of the universe. Meditation is thought to promote a way of life that brings in a deeper intimacy with the stuff of the world at all moments, or perhaps even concurrently.

In any situation, the mode of focus is crucial, and every effort to meditate mechanically, on autopilot, would be outside of our meaning. Meditation is a technique for increasing one's consciousness. Meditation methods, according to a number of theoretical definitions, include the preparation of consciousness, or perception. Some of them also go so far as to exclude visualization exercises from the area of meditation, claiming that they seek to change the contents of attention rather than train the attention itself. They also exempt “controlled breathing and body postures, yoga, or body movement and assumed energy modulation, Tai Chi Tài-j and Chi gong Q-gng” based on the same rationale. In reality, most types of recitative practice, which often includes the deliberate modification of mental material, will be excluded from this line of thought. The effect will be a very limited definition of meditation, excluding, for example, the visualization methods discussed in this volume by Madhu Khanna, Geoffrey Samuel, and Sarah Shaw, as well as most aspects of orthodox Christian meditation.

The irony is that concentration preparation does not preclude efforts to change or alter the contents of the mind. Most visualization exercises, as well as many body practices and recitative techniques, combine the two. In the next post, we'll return to a review of the uses of attention, which classifies meditation methods in part based on the "center of attention" and "form of attention." Transformation of the Soul Meditation is performed with the aim of completing "mental change," according to the proposed meaning. Traditional views of the modifications are theological or metaphysical, but nothing in our meaning precludes psychological, philosophical, or other existential interpretations. Descriptions of transformative reform are usually diverse and ambiguous in literary records from various schools and traditions. There are only a few dispersed comparative analyses of long-term trajectories of meditative systems in the scientific literature, and they are narrow in depth.

One scholarly concept of meditation mentions "social growth," but says nothing on what it entails beyond general comments about promoting positive feelings and suppressing negative emotions. “Inner transition results of long-term fundamental changes involving many facets of the individual, such as perceptual, physical, intellectual, moral, or behavioral behaviors, gradually bringing about the anchoring of the individual in more fundamental aspects of existence,” I propose as a preliminary concept. This description can be seen in a number of ways. Such transition is commonly associated with getting closer to God in monotheistic religions originating in the Middle East, and the same may be true of the Sikh tradition of nm simran mentioned by Myrvold in this volume. The aim of many Hindu schools, including Edwin F. Bryant's Yogic disciplines and Khanna's yantra and cakra practices, is to understand the supreme Self, purua or tman, which is also sometimes equated with God, vara or Brahman, or iva in union with akti.

Though some have pointed to similarities between the ultimate Self that Buddhism is supposed to deny and the "Buddha nature," Ch. fó-xng, prevalent in the meditative traditions of Tibet, as discussed by Samuel in this volume, and of East Asia, as discussed by Samuel in this volume, the aim in the various Buddhist approaches is either to become enlightened to the fundamental emptiness of the self or of all being, though some have pointed to similarities between the ultimate Self that Buddhism is supposed to deny. The aim of Daoism, as defined by Harold D. Roth, and Neo-Confucianism, as described by Masaya Mabuchi, is to enhance one's proximity to the Way, Dào, which has clear moralistic undertones in Neo-Confucianism. While some of them mean a greater mystical realm to which the meditator eventually opens his or her eyes, modern schools of meditation frequently reject the metaphysical connotations of conventional terminologies. Others, as shown by Holen's contribution, have a more scientific approach to the processes at hand. In both cases, the aim is for the individual to become more permanently rooted in facets of life that are deemed more central in the particular cultural sense than his or her starting point.

This perspective on inner change does not imply belief in the perennialist notion that all schools of meditation, theology, mysticism, and so on are, at their heart, efforts to achieve the same universal truth, as Robert K. C. Forman famously claimed in the contemporary sense. In certain cases, structural and linguistic parallels between different meditative traditions can represent actual substance similarities, whether that substance is linked to the notion of an ineffable experience of a non-phenomenal reality, as is usually argued within the perennialist discourse, or to effable and phenomenal experiences, as Matthew T. Kapstein suggests for the widespread of meditative traditions. In other contexts, as with comparisons between descriptions of meditative and drug-induced spiritual encounters, formal and informative parallels between various practices can be superficial and gloss over underlying distinctions. Along with some fundamental variations, the structure of their discourses binds the different schools of meditation together. “Models of incremental self-transformation, often based upon the active cultivation through years of ascesis or meditative practice, and those of abrupt or sometimes aggressive alteration in the structure of the self—for example, in religious conversion,” write David Shulman and Guy G. Stroumsa.

The transitions caused by meditative practice seem to be firmly placed in the first division when stated this way. However, though meditation is often viewed as a lifelong endeavor, meditative transition is often viewed as a rapid and, paradoxically, unplanned occurrence. This is particularly true of the prevalent schools of Zen Buddhism, which Schlütter describes in this book. Perhaps even more interestingly, that is also true in certain Christian ways of reflection, as shown by the quote from "The Epistle of Prayer" quoted above, which indicates that the transformations are "sudden and without any means."

When Shulman and Stroumsa say that in incremental self-transformation, the self is "the active agent of its own evolution," while in abrupt transition, the self is "a passive beneficiary of the process," the situation becomes much more complicated. This seems to be fair. However, as previously mentioned, the relationship between the practices involved in meditative activity and the outcomes obtained is not linear, regardless of whether the effects are incremental or abrupt. Shaw observes how “meditation subjects, selected and engaged with intent, coincide with surprise objects, or external activities, happening at critical and timely moments” in her essay on southern Buddhism in this book. Suddenness and passive recipiency are mixed with gradualness and individual agency, or, in Shaw's terms, "a ready openness to the fortuitous and lucky." The scientific aspects of meditation are mixed with the nontechnical aspects of daily life. Sudden religious conversion can also be claimed to imply a person's anchoring of more basic facets of life, at least as seen through the lens of the faith in question.

However, Shulman and Stroumsa may be correct in claiming that such conversion is unusual in meditative processes. Meditation is most commonly practiced within a particular tradition to which the adept already belongs, and the practice pursues long-term aims established by this tradition, at least in premodern contexts. Meditation is dependent on social settings as well as instruction, transmission, and perception cultures, in addition to the technique itself. It is often performed in groups, and many schools of meditation claim that the benefits of group meditation outweigh the benefits of individual meditation. Many meditative practices put considerable power in the hands of the master disciple, such as the abba of early Christianity, the shaikh of Sufism, the Indian guru, or the Chinese sh-fu. All of this raises the issue of what the essence of the transformed "individual" or "self" is. Is this self, like the nineteenth-century Western idealist view, essentially a subjective arena of human agency springing from within? Is it a tabula rasa that gets its key characteristics from experiences and pressures from the environment, resulting in an interior or interiorized sociality?

One potential understanding of meditation's deep incorporation into its sociocultural meaning is that the shifts are the result of an outside-in movement, in which socially determined perceptions are interiorized and influence the transition. These standards may be part of the ritual itself in certain cases, such as meditations on a particular religious subject, or they may be part of the atmosphere surrounding the practice in other cases. In either case, this outside-in movement resembles one of the potential operating processes of the placebo effect in psychology, neuroscience, and somatic medicine, where optimism and beliefs have been proposed as key influences in the treatment's outcome. It also has elements in common with autosuggestion and autohypnosis, all of which would be explored in more depth in the following article. Finally, it is consistent with social and cultural constructivist views on human cognition, which have long been dominant in cultural and religious studies.

However, this isn't the only way to explain how meditation and its sociocultural meaning are so closely linked. As we've seen, Shulman and Stroumsa argue that meditative change entails more involved agency, not less, than abrupt religious conversion. Meditation is sometimes seen as largely an individual endeavor, except in communal contexts, as argued above. The enhanced influence due to communal activity in meditation traditions is only partially attributed to simple social influences such as inspiration and encouragement; it is most commonly interpreted as the result of divine forces released during meditation. Directed meditations, such as some of the Sikh practices mentioned by Myrvold in this book, are at best peripheral to the area of meditation of most religions, in which practice is carried out in direct response to continuous guidance from a meditation guide, or a tape or compact disc, as in some of the Sikh practices described by Myrvold in this volume. Modern scientific conceptions of meditation tend to emphasize human agency, describing it as a "self-regulation exercise" that employs a "self-focus capacity" or a "self-observation mentality" to achieve a "self-induced state."

Furthermore, there is often a conflict between meditative traditions and the values and ideals engendered by their broader religious or cultural backgrounds, which meditation is often thought to overcome. The Chinese Zen “recorded sayings,” y-lù, urge meditators to “destroy the Buddha when you see him, and kill the patriarchs when you see them,” implying the need to let go of all inner obedience to sacred authority. The relationship between the established church and its numerous contemplative orders has been tense in Catholicism, owing to the contemplatives' insistence on their own personal visions of realities that the church feels compelled to control. The technological and non-semantic existence of some meditation objects—such as body and breath practices, “objectless” concentration training, meaningless mantras, aniconic yantras, de-semanticized Zen kans, and the blurring of the recitative material in some Sufi dhikr practices—indicates that meditation can transcend the webs of meaning offered by the cultural and religious context.

All of this suggests that, rather than just adapting to societal norms, people are becoming more autonomous. Social contexts can be more important than only providing external cultural values, moral beliefs, and interpretive webs of meaning. The environment's inspiration and affirmation do not actually promote conformism, but they may provide the sense of security required for individual exploration of existential problems. Similarly, the instruction of instructors or masters may not only be directed toward the exercise of authority, but may also aim to offer resources for technological or existential clarity to the pupil or disciple.

According to this perspective, meditative change entails not only the interiorization of external perceptions or webs of meaning, but also the activation of internal and individual cycles that may be physiological, psychological, or metaphysical in nature, or all three at once. This viewpoint is consistent with perennialism but does not need it, since the inner elements stimulated may or may not belong to what is called the perennial “core” of prayer, mysticism, or faith. In the next essay in this series, we'll look at how outside-in and inside-out shifts interact in different ways of meditative practice. 

Some modes of self-transformation, as described by Shulman and Stroumsa, do not always mean the long-term anchoring of an individual in the more fundamental aspects of life that meditative transformation and religious conversion are thought to imply. Demonic possession and spirit mediumship may refer to long- or short-term contact with entities that are outside of most people's daily experience, but they are rarely considered to be part of the more basic layers of life in the context mentioned above. The most apparent long-term change involved in spirit mediumship is not on the part of the spirit medium himself, but on the part of the group or person that the medium is representing. Finally, while madness may be long-term or short-term, it is generally assumed to cause a person to lose touch with the fundamentals of daily reality rather than becoming embedded in more essential facets of life.

Nonetheless, some currents of thought in a variety of cultures have treated certain types of madness as portals to or expressions of knowledge or inspiration, and are often also linked to meditative activity. Though none of these modifications—religious conversion, demonic possession, spirit mediumship, or insanity—are characteristic of meditation, they do exist, demonstrating the breadth of the changes associated with the activity. The qualifier "inner" in the word "inner transition" means that the modifications are implied to go beyond merely physical effects on the body.

This is in contrast to other medical and gymnastic practices, in which mental preparation is prioritized over physical accomplishment or well-being. The common use of physical exercise for character development falls somewhere in the middle. Both the body and the mind are normally engaged in meditation, but the “embodied” essence of meditation is not included in its meaning. Many meditative traditions emphasize the body by postures and gestures, as well as bodily meditation artefacts and numerous efforts to "liberate" the mind or spirit from the body. The verb zu "to rest" is a constituent aspect in many expressions for meditation in Chinese: jng-zu, sit in quietude, d-zu, hit-sit, chán-zu, sit in zen, zu-chán, sit in zen, ji-f-zu, sit cross-legged, dun-zu, sit straight, and zhèng-zu, sit straight. While sitting meditation is the most common form of the practice, there are also lying, standing, walking, and even dancing meditations. In the same way, though closed eyes are associated with meditation, half-closed or open eyes are also normal.

And, whatever part the body plays in the practice and method of meditation, the transformative changes it brings about go beyond bodily considerations. Mental States Any characteristics often associated with meditation, such as sitting posture and closed eyes, are not included in our classification. This is particularly true in the case of so-called meditative states of mind. These factors have little bearing on the concept, which emphasizes long-term trait changes rather than short-term state changes.

In this regard, our technical use of the word "meditation" differs from common English usage, which often refers to brief shifts in state, often as a result of practice and other times as a sudden shift with no relation to practice. The Arabic muraqaba, mushhada, and mu'yana; Sanskrit yoga, dhyana, and samadhi; and Chinese chán, borrowed from Sanskrit dhyana, all have this semantic discrepancy between activity and state of mind. In many meditative practices, transient states of mind play a significant part, and the transient encounters described in the meditative literature are often understood to be transformative in the sense of redefining a person's relationship to himself and his surroundings. This holds true for many of the traditions mentioned in this book, including Bryant's presentation of the seven ways of samadhi in the Yoga tradition. Meditation is often related to particular states of mind, and the essence of those transient states may often separate it from other activities.

Such states are also more easily defined and identified than long-term changes of trait, and most meditative traditions have terms that designate states or stages along the way. State-oriented practices are not excluded from the proposed concept, but they must also be expected to bring in long-term reforms. Sufism, for example, accepts a number of common intermittent states, but connects them to a number of long-term phases. Many traditions caution practitioners of the dangers of temporary states, which may tempt them away from true transformation. Schlütter explains how the Chinese Zen master Dà-hu criticizes those who want quietness instead of “breaking their mind of life and death” in his contribution to this volume. Another Chinese Zen master, X-yn, advises against "greedily pursuing the domain of purity," which he describes as "a Zen disease to be avoided by any practitioner."

In the Christian faith, “The Cloud of Unknowing” warnings against the practitioner wrongly “imagining... to be the fire of love, lighted and fanned by the power and kindness of the Holy Ghost,” and “The Epistle of Prayer” urges the practitioner to “neither care nor think whether you are in pain or in bliss.” In today's world, Jon Kabat-Zinn, the most well-known adherent of mindfulness meditation, states unequivocally that "every state of mind is a meditative state," whereas Acem Meditation's free mental attitude is defined as "neither a thought, nor a specific experience, nor a state of mind."

The pervasive interest in meditative states of mind reflects a deep fascination with "experience" that has dominated religious thought since the late eighteenth century, and contemporary religious studies since William James' classic book The Varieties of Religious Experience. The “experience” orientation of religious studies in general, and Asian religion studies in particular, has been slammed as a new Western concept imposed on premodern and Asian religions. Modern Hindu and Buddhist adherents and scholars have been chastised for translating the Western concept of "holy experience" into scriptures that are mostly prescriptive and performative rather than informative and experience-oriented. Nonetheless, both contemporary and conventional meditation discourses are often concerned not only with long-term inner development but also with the more urgent mental changes that meditation is also believed to bring about. Even if they are not uniformly present or included in the concept, such changes in state are prototypical aspects of meditation.


The following list attempts to provide a concise description of physiological, emotional, and spiritual states that are often associated with meditation: 

• A decrease in arousal.

• Concentration on the mind.

• Emotional sharpness.

• A feeling of being in touch with the most fundamental facets of life.

The conventional focus on silence, calmness, stillness, quietude, and tranquilly, as well as contemporary scientific interest in mental and physical stimulation, are covered in the first point. According to some researchers, the degree of arousal distinguishes meditative from ecstatic and shamanic phases, with ecstasy and shamanism suggesting a rise in arousal and meditation implying a decline.

The theoretical emphasis on transient relaxing of rationality and preconceived ideas, referred to as "logic relaxation," in which "ego-related problems and essential assessments are suspended," also belongs here. The second argument is that meditative states are correlated with a high level of mental concentration. Absorption differs from concentration in that it is involuntary rather than active, though the meanings often correlate, so that Sanskrit dhyana and samadhi, for example, may refer to both the process of focusing and spontaneous mental absorption, which may or may not be the result of meditation. Increased attention absorption is often interpreted as implying less or even no spontaneous thinking movement, also known as mind wandering. The third point is the subtle perception and attentive presence that are often associated with meditation. Sleep, drowsiness, or sloth was considered one of the five barriers to meditative development in Buddhism. Notice that this type of consciousness and presence is usually accompanied by satisfaction, as opposed to the caution and watchfulness often associated with adjectives like "warning" and "wakeful."

This mixture has been dubbed a "wakeful hypometabolic physiologic condition" in the scientific literature. The fourth argument is about fleeting encounters that are more directly related to our anxiety about a person's long-term anchoring in more basic facets of life. The experiences in question are often couched in metaphorical and strongly culture-dependent language, referring to a personified god, the self, a way or path, or more abstract notions such as emptiness or timelessness, or, in Kohn's definition of meditation, "a deeper, subtler, meditative state." It's debatable whether various accounts of such events refer to the same ultimate truth, as the perennial view claims, not just because such representations are always culturally situated, but also because the meanings themselves are so vague. Also within members of the same group, descriptive comparisons may mask significant experiential distinctions, varying from subtle illusions of a transcendent world to drunken hallucinations caused by psychedelic drugs.

Arousal reduction, in the idealized picture, allows for mental absorption as thoughts slow down, resulting in increased mental focus and, eventually, better interaction with essential facets of reality: 

  • Arousal reduction arousal reduction arousal reduction arousal reduction
  • Absorption of the mind
  • Automatic lucidity
  • A feeling of being in touch with the most basic facets of truth

When a person's long-term relationship to himself and his surroundings is redefined, this sense of touch becomes transformative. The image's simple simplicity, however, is deceiving, and not only because of the apparent difficulties in distinguishing the fundamental aspects of truth described in the fourth point. The first, second, and third points are all difficult to understand. Regarding the first argument, some cultures associate meditation with ecstatic states rather than any kind of arousal reduction, and religious historians have criticized Mircea Eliade's popular distinction between high-arousal and low-arousal ecstasy.

The exhausting and not especially relaxing experience of uncertainty is consistently mentioned as a precondition for meditative development in one Zen Buddhist practice. In terms of the second argument, efforts to clear the mind of random thoughts have been divisive throughout meditation's history. Vipayan, also translated as "insight meditation," is a distinct category in the Buddhist tradition that covers meditative rituals that do not strive for mental absorption. The Chinese Zen master Hānshān Déqīng changed his original emphasis on ridding the mind of thoughts to a focus on seeing the illusory nature of the thoughts and thus no longer being attached to them. Furthermore, while current research seems to support the first argument, namely arousal reduction, the evidence on the second point is much more ambiguous. On the one hand, seasoned practitioners of breathing meditation, loving-kindness meditation, and "choiceless consciousness" showed less mind wandering during meditation in two scientific trials, and self-reported time on task during breathing meditation improved in a third study, both appearing to support this claim. Another research, which asked participants to push a button every time their mind wandered during meditation, found no distinction between seasoned and beginner meditators, with mind wandering happening on average every eighty seconds over a twenty-minute session in both classes.

Some meditation effects have been found to be stronger in techniques that enable the mind to wander rather than in concentrative activities. In terms of the third stage, certain western modes of meditation, such as Transcendental Meditation and Acem Meditation, regard sleep as only one of many possible states of mind during meditation. Meditation's benefits can include mental focus, but it's also possible that sleep and drowsiness play a role. During a visit to a Chinese Zen monastery, I spoke with a monk who lamented about falling asleep as soon as he began meditating, but added that after those periods of meditation-induced sleep, his mind became much clearer. Yoga Nidra is a form of lucid sleep that is considered meditative in the Yoga tradition. To summarize, meditation is not always about individual mental states, but rather about cycles that can involve a variety of moods or emotions. As a result, our concept of meditation excludes any physiological, psychological, or metaphysical states typically associated with meditative practice. Meditation and Other Meditation Techniques To summarize, meditation is a method in the sense of a consciously undertaken and structured process requiring ongoing, i.e., repeated or long-term action aimed at achieving such outcomes, at least in part, by universal processes.

If the use of attention is marked by a limited concentrative emphasis or an accessible and inclusive consciousness, it is attention-based. The expected consequences involve a long-term and profound inner change that affects several dimensions of a person's life, including perceptual, cognitive, intellectual, and behavioral habits, as well as a transition toward more fundamental aspects of nature. In addition, a variety of other traits are often associated with meditation but do not appear in our description. We've seen how the traditional perception of meditation includes closed eyes and a sitting stance. In terms of outcomes, we've seen how meditation is often correlated with short-term changes of state, such as arousal reduction, mental absorption, mental insight, and a sense of interaction with basic facets of life. While none of these attributes are included in our classification, they are all considered to be representative of meditation.

Meditation, when described in this way, can be differentiated from a variety of other modes of practice with which it shares certain characteristics. The borderlines, on the other hand, are always gradient rather than absolute, and there is a lot of space for overlap. The following is only a rough sketch of each of these distinctions. Meditation and pure calming methods are often lumped together in scientific debate. Only meditation, in our terms, has long-term transformative goals beyond the wellness and well-being that come with simple stimulation. Methods like radical muscle activation and autogenic conditioning, with a few exceptions, are not promoted as transformative practices. In general, contemporary calming methods that rely solely on momentary rest and leisure are not included in our concept of meditation. Medicine and meditation are etymologically related, so they may overlap. Meditation is often practiced for better health in both modern and traditional settings, and inner practices can be supplemented by medicinal plants, tablets, and concoctions, as in the Tibetan practices mentioned by Samuel in this volume.

Meditation was once thought to have the ability to drive out ghosts that might otherwise inflict sickness in early China. However, as Roth points out in this book, there was no full correlation between meditation and medicine in early China, and the two were considered different areas. Only when health-oriented approaches are not used for long-term inner transformation are they considered meditation in our terms. Prayer, like meditation, is a consciously practiced activity that often observes more or less well-defined protocols. It always seeks to achieve certain outcomes, such as the forgiveness of sins, but it can also be inspired by a sense of duty rather than the expectation of potential benefits. One of the most important differences between meditation and prayer is the constant practice inherent in the former. Prayer involves much more nuanced operations, and it often involves sequences of acts or utterances rather than a single continuous activity; it is linear rather than continuous. Meditation, unlike prayer, is a technical mode of self-transformation rather than a communicative way of communicating commitment, plea, obedience, or gratitude to a spiritual being in the prototypical example. 

In fact, there is a lot of overlap, such as when an orthodox Christian prays the Jesus Prayer, which is a brief, formulaic, and intensely devotional prayer that is repeated over and again, often with the help of breathing exercises. Sufism's dhikr, Hinduism's japa, and Buddhism's niàn-fó, Chinese, or nen-butsu, Japanese, are all related practices. Devotional visualization approaches require similar considerations. Many types of meditation, including prayer, seek to make contact with basic facets of reality, and are often defined in anthropomorphic terms as supernatural entities with their own sense of agency. Prayer approaches meditation as it becomes wordless, as in certain types of Christian mysticism. While the word "mysticism" is broad and multifaceted, it usually refers to personal perceptions and states rather than technological concerns. Meditation as a tool for self-transformation can or may not be associated with a mystical orientation. Meditation differs from ritual in that it is typically more centered on the person rather than the group, and it involves continuous or repeated activity rather than the stepwise or sequential processes of ritual.

Meditation, on the other hand, should be done in a group environment and ritual in an individual setting. In a number of rituals, repetition is also an essential component. Meditation is also surrounded by routine, and practices incorporate meditative components, but the line between the two is blurry. Shamanism and spirit mediumship include visiting a certain state of mind and communicating with gods or spirits not for the shaman or medium's own sake, but for the sake of another person or a group. Though this is not the same as the self-transformative goal of meditation, many cultures believe that meditation is beneficial not only to the meditator but also to his surroundings, and group meditation is often performed for the sake of the whole society. What about bodywork like Hatha Yoga, Tai Chi, and Qi Gong? These are associated with inner change which require the use of attention, including the fact that they rely on the body. They vary from the more common types of meditation in that they contain sequential rather than repeated movements, in addition to being static and therefore long-lasting postures.

Traditional martial arts, which are often said to have meditative aspects, place a greater emphasis on external self-defense than internal transformation. However, it is arguable that some of them achieve this aim in part by including strategies for inner change, but, like body rituals, in a manner that is dependent on sequential rather than repeated motions. Though it is a transformative technique, psychotherapy varies from meditation in many ways. For starters, it necessitates the intervention of a physician, while meditation typically occurs without the constructive or interfering presence of another entity. Second, psychotherapy scarcely qualifies as a technique in our narrow context, as it lacks the long-term or routine characteristics that distinguish meditation. However, different types of instruction, which are often associated with meditation and are often considered necessary for its purpose, share these and other psychotherapy characteristics. There are meditative and non-meditative aspects of certain practices.

 Some practitioners pursue long-term improvement, whereas others seek short-term relaxation; some prioritize inner growth, whereas others prioritize physical health; some have moral goals, whereas others seek to enhance their career or athletic results. This pattern isn't limited to western meditation practices. Traditional meditative techniques can also be used to attain material prosperity, physical fitness, and other worldly benefits, as Myrvold and Samuel demonstrate in this book. This review of the essence of meditation does not address all of the issues surrounding the concept, and we might still be undecided on whether or not to incorporate specific activities. In the very least, we have a set of parameters to address.

Many techniques, whether they are called meditation or have other names, which come close to our meaning but lack one or two characteristics, putting them in the grey area between meditation and other forms of practice. Some meditation-like activities, for example, mimic ritual and prayer except that they are performed in steps rather than in a continuous or repeated manner. Rather than defining a natural class or taxon, our description aims to provide a single point of reference for cross-cultural and comparative research based on functional and theoretical considerations.