|
Strategies common to many formsMeditation Meditation can be done with the eyes closed (as long as one does not fall asleep), or with the eyes open: focusing the eyes on a certain point of an object or image, and keeping the eyes constantly looking at that point. Besides the physical factors related to meditation perhaps the most important strategy relates to the very process through which the relevant state of consciousness is achieved. The most common approach is to focus one's full attention on the natural cycle of breathing. As one takes in a breath, one is called to experience that particular inbreath fully, as if nothing else existed in the world at that particular moment in time. Similarly, one follows the outbreath with full awareness. If for any reason the mind should get distracted during this process the key is to acknowledge this shift in attention, slowly pull one's awareness back to the breath, and continue focusing on its natural cycle. Another common approach is to attempt to block all sensory input (visual, auditory, and tactile being key) and concentrate on something other than oneself. Purposes of meditationThe purposes for which people meditate vary almost as widely as practices. It may serve simply as a means of relaxation from a busy daily routine, or even as a means of gaining insight into the nature of reality or of communing with one's God. Many report improved concentration, awareness, self-discipline and equanimity through meditation. The disciplined self-cultivation aspect of meditation plays a central role in Taoism, Sufism, Sikhism, Hinduism and Buddhism. Generally, there are religious meditation, in which one meditates on or in communion with the Divine, and focus meditation, in which one meditates to improve health or mental faculties. The 'divine' need not be any specific deity and may be unknown; 'focus' need not include concentration on any specific item and may include intuitive inner 'quantum leaps'. The two positions often overlap in meditative traditions. Different approaches to meditationAccording to Bogart (1991) and Perez-De-Albeniz & Holmes (2000) the different techniques of meditation can be classified according to their focus. That is, whether they focus on the field or background perception and experience, also called mindfullness, or whether they focus on a preselected specific object, also called 'concentrative' meditation'. There are also techniques that shift between the field and the object.
SamadhiIn the samadhi or shamatha, i.e. concentrative, techniques of meditation, the mind is kept closely focused on a particular sensation (e.g. the breath), word, image, sound, person, or idea. This form of meditation is often found in Hindu and Buddhist traditions (especially the Pure Land and Theravada schools), as well as in Christianity (Gregorian chant, for example), Jewish Kabbalah, and in some modern metaphysical schools. Health applications and clinical studies of meditationIn the recent years there has been a growing interest within the medical community to study the physiological effects of meditation (Venkatesh et al., 1997; Peng et al., 1999; Lazar et al., 2000; Carlson et.al, 2001). Many concepts of meditation have been applied to clinical settings in order to measure its effect on somatic motor function as well as cardiovascular and respiratory function. Also the hermeneutic and phenomenological aspects of meditation are objects of growing interest. Meditation has entered the mainstream of health care as a method of stress and pain reduction. For example, in an early study in 1972, transcendental meditation was shown to affect the human metabolism by lowering the biochemical byproducts of stress, such as lactate (lactic acid), and by decreasing heart rate and blood pressure and inducing favorable brain waves. (Scientific American 226: 84-90 (1972))
As a method of stress reduction, meditation is often used in hospitals in cases of chronic or terminal illness to reduce complications associated with increased stress including a depressed immune system. There is a growing consensus in the medical community that mental factors such as stress significantly contribute to a lack of physical health, and there is a growing movement in mainstream science to fund and do research in this area (e.g. the establishment by the NIH in the U.S. of 5 research centers to research the mind-body aspects of disease.) Dr. James Austin, a neurophysiologist at the University of Colorado, reported that Zen meditation rewires the circuitry of the brain in his landmark book Zen and the Brain (Austin, 1999). This has been confirmed using sophisticated imaging techniques which examine the electrical activity of the brain. Dr. Herbert Benson of the Mind-Body Medical Institute, which is affiliated with Harvard and several Boston hospitals, reports that meditation induces a host of biochemical and physical changes in the body collectively referred to as the "relaxation response" (Lazar et.al, 2003). The relaxation response includes changes in metabolism, heart rate, respiration, blood pressure and brain chemistry. Benson and his team have also done clinical studies at Buddhist monasteries in the Himalayan Mountains. Among other well-known studies within this particular field of interest we find the research of Jon Kabat-Zinn and his colleagues at the University of Massachusetts who have done extensive research on the effects of mindfulness meditation on stress (Kabat-Zinn et.al, 1985; Davidson et.al, 2003). Meditation and the BrainMindfulness meditation and related techniques are intended to train attention for the sake of provoking insight. Think of it as the opposite of attention deficit disorder. A wider, more flexible attention span makes it easier to be aware of a situation, easier to be objective in emotionally or morally difficult situations, and easier to achieve a state of responsive, creative awareness or "flow". One theory, presented by Daniel Goleman & Tara Bennett-Goleman, suggests that meditation works because of the relationship between the amygdala, the part of the brain that handles emotions (sometimes referred to as the "emotional brain"), and the neocortex, particularly the prefrontal cortex, which handles reasoning and is also known as the inhibitory centre of the brain. The neocortex processes information very deeply--so it's smart and flexible, but also very slow.Meanwhile, the amygdala, which is a simpler structure (and older in evolutionary terms), makes rapid guesses about our perceptions, and triggers an appropriate emotional response. These emotional responses are very powerful--often because they are related to our immediate survival needs. In other words, if you're an early human standing on the savannah and a lion jumps out at you, your amygdala will have you running and screaming long before your neocortex can figure out what's happening. In making snap judgments, our amygdalas are prone to error, seeing danger where there is none. This is particularly true in contemporary society where social conflicts are far more common than encounters with predators. A basically harmless but emotionally charged situation can trigger our amygdala's fight or flight reflexes before we know what's happening, causing conflict, stress, anxiety, and frustration. Certain kinds of meditation (also, martial arts, yoga, etc.) train attention to watch the entire experience, so it's possible to catch emotional reflexes before they take over--but at the same time without squashing or denying the emotion (which would only cause additional frustration). The trick is that there is very little time to do this (roughly a quarter of a second) before the amygdala takes over and the person is flooded with emotion. But the idea is that a skilled meditator can quickly reframe fear and anger, and mould them into constructive responses and perhaps even good cheer. The different roles of the amygdala and prefrontal cortex can be easily observed under the influence of various drugs. Alcohol depresses the brain generally, but the complicated prefrontal cortex is more affected than the comparatively simple and robust amygdala, resulting in lowered inhibitions, decreased attention span, and increased influence of emotions over behaviour. Likewise, the controversial drug ritalin has the opposite effect, because it stimulates activity in the prefrontal cortex. Some other studies of meditation have linked the practice to increased activity in the left prefrontal cortex, which is associated with concentration, planning, meta-cognition (thinking about thinking), and with positive affect (good feelings). There are similar studies linking depression and anxiety with decreased activity in the same region, and/or with dominant activity in the right prefrontal cortex. Meditation increases activity in the left prefrontal cortex, and the changes are stable over time--even if you stop meditating for a while, the effect lingers. Electroencephalographs (EEG) recordings of skilled meditators showed gamma wave activity that gradually expanded across the brain during meditation. Gamma waves indicate synchrony between sections of the brain. These meditators had 10 to 40 years of training in Buddhist-based mental training. EEGs done on meditators who had received recent training turned up considerably less synchrony. The experienced meditators also showed increased gamma activity while at rest and not meditating. The results of the study do not make clear whether meditation training creates this activity or if individuals with high gamma activity are attracted to meditation. (Lutz & Davidson, 2004). Meditation also effects brain wave production as measured by an EEG machine. While the brain at a waking state is primarily in the Beta range of frequencies (14 - 21 cycles per second), while under meditation the brain tends to slow down the Alpha range (7 - 14 cycles per second). One of the first Americans to study the effects of meditation on brainwave production was Jose Silva who founded the Silva Method and Silva UltraMind System. Silva theorized that meditation, in addition to stress relief could also be used for enhancing creativity and developing intuition. Adverse effects of meditationPredominantly, studies of meditation report positive effects. However, some studies report that meditation may have adverse effects in certain circumstances (Lukoff, Lu & Turner, 1998; Perez-De-Albeniz & Holmes, 2000). If practiced improperly or too intensely, meditation can lead to considerable psychological and physiological problems, such as the symptoms of Kundalini, Shamanic 'illness' or Tumo. It is common for teachers of meditation to warn their students about the possible pitfalls of a contemplative path. Another issue concerns the adaptation of eastern meditative concepts to a western culture, an adaptation that is often unfamiliar with the cultural matrix that the meditative concept originated from. Eastern concepts of meditation are often imported to a western setting within the popular context of new religious movements, or within the context of popular approaches to body and health. It is common for this popular context to be unfamiliar with the broad range of adverse affects that might occur during meditation, and to have limited tools for dealing with them when they do arise. Since the practice of meditation might include a powerful confrontation with existential questions, it is not considered wise to engage in intense meditation techniques without an extended period of psychological preparation, preferably in contact with a credible teacher or clinician. In the case of Asian contemplative traditions there often exist major challenges connected to the way the particular tradition is to be applied to a Western culture, or a Western mindset. A growing body of clinical literature is now starting to address the phenomenon of meditation-related problems (Lukoff, Lu & Turner, 1998; Perez-De-Albeniz & Holmes, 2000). Several side-effects have been reported, among these we find uncomfortable kinaesthetic sensations, mild dissociation and psychosis-like symptoms (Craven, 1989). From a clinical study of twenty-seven long term meditators, Shapiro (1992) reported such adverse effects as depression, relaxation-induced anxiety and panic, paradoxical increases in tension, impaired reality testing, confusion, disorientation and feeling 'spaced out'. The possibility that meditation might trigger strong emotional reactions is also reported by Kutz, Borysenko & Benson (1985). Within the context of therapy, meditation is usually contraindicated when the therapeutic goal is to strengthen ego boundaries, release powerful emotions, or work through complex relational dynamics (Bogart, 1991). The tendency of meditation to disturb object-relations and release unconscious material implies that the beginning meditator should approach the practice with moderation. It usually takes years of dedication to become stable in a contemplative practice, a perspective that is often overlooked by many new religious movements and New Age therapies. Also, meditative traditions which include the use of drugs are generally considered to be harmful to the practitioner. Additionally, as with any practice, meditation may also be used to avoid facing ongoing problems or emerging crises in the meditator's life. In such situations, it may be helpful to apply mindful attitudes acquired in meditation while actively engaging with current problems (see Hayes et al, 1999, chap. 3; Metzner, 2005). Meditation and DrugsMost modern methods of meditation do not include the use of drugs due to the known health problems associated with drug use. However, historically many traditions of meditation included drug use. Buddhist and Taoist traditions pre-westernization often included the use of opiates in meditiation. Many Native American traditions emphasized the smoking of a pipe containing tobacco or other drugs as part of the meditative journey to find one's Spirit Guide. Ancient Greek traditions often involved the use of hallucinogens during meditation in order to bring about supernatural visions. External links
Research on meditation
Miscellaneous
Sources
|
|||||||||||||||||
© 2007 4dham.com -
Uttarakhand Information Centre 4dham.com - Meditation
|
||||||||||||||||||
generally involves discounting wandering thoughts and fantasies, and calming and focusing the mind; however meditation does not necessarily require effort and can be experienced as "just happening". Physical postures include sitting cross-legged (in whichever way you feel comfortable), standing, lying down, and walking (sometimes along designated floor patterns). While sitting, the back is often straight as an arrow with hand open, right hand above left and right thumb connecting to the left thumb, forming a triangle shape and aligned with the navel (as shown on the picture). Quietness is often desirable, and some people use repetitive activities such as deep breathing, humming or chanting to help induce a meditative state.