Meditation is a practice where an individual uses a technique – such as mindfulness, or focusing the mind on a particular object, thought, or activity – to train attention and awareness, and achieve a mentally clear and emotionally calm and stable state.:228–29:180:415:107 Scholars have found meditation elusive to define, as practices vary both between traditions and within them.
Meditation is practiced in numerous religious traditions. The earliest records of meditation (dhyana) are found in the ancient Hindu texts known as the Vedas, and meditation plays a salient role in the contemplative repertoire of Hinduism and Buddhism. Since the 19th century, Asian meditative techniques have spread to other cultures where they have also found application in non-spiritual contexts, such as business and health.
Meditation may significantly reduce stress, anxiety, depression, and pain, and enhance peace, perception, self-concept, and well-being. Research is ongoing to better understand the effects of meditation on health (psychological, neurological, and cardiovascular) and other areas.
The English meditation is derived from Old French meditacioun, in turn from Latin meditatio from a verb meditari, meaning "to think, contemplate, devise, ponder". In the Catholic tradition, the use of the term meditatio as part of a formal, stepwise process of meditation goes back to at least the 12th century monk Guigo II, before which the Greek word Theoria was used for the same purpose.
Apart from its historical usage, the term meditation was introduced as a translation for Eastern spiritual practices, referred to as dhyāna in Hinduism and Buddhism and which comes from the Sanskrit root dhyai, meaning to contemplate or meditate. The term "meditation" in English may also refer to practices from Islamic Sufism, or other traditions such as Jewish Kabbalah and Christian Hesychasm.
Meditation has proven difficult to define as it covers a wide range of dissimilar practices in different traditions. In popular usage, the word "meditation" and the phrase "meditative practice" are often used imprecisely to designate practices found across many cultures. These can include almost anything that is claimed to train the attention of mind or to teach calm or compassion. There remains no definition of necessary and sufficient criteria for meditation that has achieved universal or widespread acceptance within the modern scientific community. In 1971, Claudio Naranjo noted that "The word 'meditation' has been used to designate a variety of practices that differ enough from one another so that we may find trouble in defining what meditation is.":6 A 2009 study noted a "persistent lack of consensus in the literature" and a "seeming intractability of defining meditation".:135
Dictionaries give both the original Latin meaning of "think[ing] deeply about (something)"; as well as the popular usage of "focusing one's mind for a period of time", "the act of giving your attention to only one thing, either as a religious activity or as a way of becoming calm and relaxed", and "to engage in mental exercise (such as concentrating on one's breathing or repetition of a mantra) for the purpose of reaching a heightened level of spiritual awareness."
In modern psychological research, meditation has been defined and characterized in a variety of ways. Many of these emphasize the role of attention and characterize the practice of meditation as attempts to get beyond the reflexive, "discursive thinking"[note 1] or "logic"[note 2] mind[note 3] to achieve a deeper, more devout, or more relaxed state.
Bond et al. (2009) identified criteria for defining a practice as meditation "for use in a comprehensive systematic review of the therapeutic use of meditation", using "a 5-round Delphi study with a panel of 7 experts in meditation research" who were also trained in diverse but empirically highly studied (Eastern-derived or clinical) forms of meditation[note 4]:
three main criteria [...] as essential to any meditation practice: the use of a defined technique, logic relaxation,[note 5] and a self-induced state/mode.
Other criteria deemed important [but not essential] involve a state of psychophysical relaxation, the use of a self-focus skill or anchor, the presence of a state of suspension of logical thought processes, a religious/spiritual/philosophical context, or a state of mental silence.:135[...] It is plausible that meditation is best thought of as a natural category of techniques best captured by 'family resemblances' [...] or by the related 'prototype' model of concepts.":135[note 6]
Several other definitions of meditation have been used by influential modern reviews of research on meditation across multiple traditions:[note 7]
- Walsh & Shapiro (2006): "[M]editation refers to a family of self-regulation practices that focus on training attention and awareness in order to bring mental processes under greater voluntary control and thereby foster general mental well-being and development and/or specific capacities such as calm, clarity, and concentration":228–29
- Cahn & Polich (2006): "[M]editation is used to describe practices that self-regulate the body and mind, thereby affecting mental events by engaging a specific attentional set.... regulation of attention is the central commonality across the many divergent methods":180
- Jevning et al. (1992): "We define meditation... as a stylized mental technique... repetitively practiced for the purpose of attaining a subjective experience that is frequently described as very restful, silent, and of heightened alertness, often characterized as blissful":415
- Goleman (1988): "the need for the meditator to retrain his attention, whether through concentration or mindfulness, is the single invariant ingredient in... every meditation system":107
Separation of technique from tradition
Some of the difficulty in precisely defining meditation has been in recognizing the particularities of the many various traditions; and theories and practice can differ within a tradition. Taylor noted that even within a faith such as "Hindu" or "Buddhist", schools and individual teachers may teach distinct types of meditation.:2 Ornstein noted that "Most techniques of meditation do not exist as solitary practices but are only artificially separable from an entire system of practice and belief.":143 For instance, while monks meditate as part of their everyday lives, they also engage the codified rules and live together in monasteries in specific cultural settings that go along with their meditative practices.
Forms and techniques
Direction of mental attention... A practitioner can focus intensively on one particular object (so-called concentrative meditation), on all mental events that enter the field of awareness (so-called mindfulness meditation), or both specific focal points and the field of awareness.:130[note 8]
Focused methods include paying attention to the breath, to an idea or feeling (such as mettā (loving-kindness)), to a kōan, or to a mantra (such as in transcendental meditation), and single point meditation. Open monitoring methods include mindfulness, shikantaza and other awareness states. Practices using both methods include vipassana (which uses anapanasati as a preparation), and samatha (calm-abiding). In "No thought" methods, "the practitioner is fully alert, aware, and in control of their faculties but does not experience any unwanted thought activity." This is in contrast to the common meditative approaches of being detached from, and non-judgmental of, thoughts, but not of aiming for thoughts to cease. In the meditation practice of the Sahaja yoga spiritual movement, the focus is on thoughts ceasing. Clear light yoga also aims at a state of no mental content, as does the no thought (wu nian) state taught by Huineng, and the teaching of Yaoshan Weiyan. One proposal is that transcendental meditation and possibly other techniques be grouped as an "automatic self-transcending" set of techniques. Other typologies include dividing meditation into concentrative, generative, receptive and reflective practices.
The Transcendental Meditation technique recommends practice of 20 minutes twice per day. Some techniques suggest less time, especially when starting meditation, and Richard Davidson has quoted research saying benefits can be achieved with a practice of only 8 minutes per day. Research shows improvement in meditation time with simple oral and video training. Some meditators practice for much longer, particularly when on a course or retreat. Some meditators find practice best in the hours before dawn.
Asanas and positions such as the full-lotus, half-lotus, Burmese, Seiza, and kneeling positions are popular in Buddhism, Jainism and Hinduism, although other postures such as sitting, supine (lying), and standing are also used. Meditation is also sometimes done while walking, known as kinhin, while doing a simple task mindfully, known as samu or while lying down known as savasana.
Use of prayer beads
Some religions have traditions of using prayer beads as tools in devotional meditation. Most prayer beads and Christian rosaries consist of pearls or beads linked together by a thread. The Roman Catholic rosary is a string of beads containing five sets with ten small beads. The Hindu japa mala has 108 beads (the figure 108 in itself having spiritual significance), as well as those used in Gaudiya Vaishnavism, the Hare Krishna tradition, Jainism and Buddhist prayer beads. Each bead is counted once as a person recites a mantra until the person has gone all the way around the mala. The Muslim misbaha has 99 beads. There is also quite a variance when it comes to materials used for beads. Beads made from seeds of rudraksha trees are considered sacred by devotees of Shiva, while followers of Vishnu revere the wood that comes from the tulsi plant.
Striking the meditator
The Buddhist literature has many stories of Enlightenment being attained through disciples being struck by their masters. According to T. Griffith Foulk, the encouragement stick was an integral part of the Zen practice:
In the Rinzai monastery where I trained in the mid-1970s, according to an unspoken etiquette, monks who were sitting earnestly and well were shown respect by being hit vigorously and often; those known as laggards were ignored by the hall monitor or given little taps if they requested to be hit. Nobody asked about the 'meaning' of the stick, nobody explained, and nobody ever complained about its use.
Using a narrative
Richard Davidson has expressed the view that having a narrative can help maintenance of daily practice. For instance he himself prostrates to the teachings, and meditates "not primarily for my benefit, but for the benefit of others".
Religious and spiritual meditation
There are many schools and styles of meditation within Hinduism. In pre-modern and traditional Hinduism, Yoga and Dhyana are practised to realize union of one's eternal self or soul, one's ātman. In Advaita Vedanta this is equated with the omnipresent and non-dual Brahman. In the dualistic Yoga school and Samkhya, the Self is called Purusha, a pure consciousness separate from matter. Depending on the tradition, the liberative event is named moksha, vimukti or kaivalya.
The earliest clear references to meditation in Hindu literature are in the middle Upanishads and the Mahabharata (including the Bhagavad Gita). According to Gavin Flood, the earlier Brihadaranyaka Upanishad is describing meditation when it states that "having become calm and concentrated, one perceives the self (ātman) within oneself".
One of the most influential texts of classical Hindu Yoga is Patañjali's Yoga sutras (c. 400 CE), a text associated with Yoga and Samkhya, which outlines eight limbs leading to kaivalya ("aloneness"). These are ethical discipline (yamas), rules (niyamas), physical postures (āsanas), breath control (prāṇāyama), withdrawal from the senses (pratyāhāra), one-pointedness of mind (dhāraṇā), meditation (dhyāna), and finally samādhi.
Later developments in Hindu meditation include the compilation of Hatha Yoga (forceful yoga) compendiums like the Hatha Yoga Pradipika, the development of Bhakti yoga as a major form of meditation and Tantra. Another important Hindu yoga text is the Yoga Yajnavalkya, which makes use of Hatha Yoga and Vedanta Philosophy.
Jain meditation and spiritual practices system were referred to as salvation-path. It has three parts called the Ratnatraya "Three Jewels": right perception and faith, right knowledge and right conduct. Meditation in Jainism aims at realizing the self, attaining salvation, and taking the soul to complete freedom. It aims to reach and to remain in the pure state of soul which is believed to be pure consciousness, beyond any attachment or aversion. The practitioner strives to be just a knower-seer (Gyata-Drashta). Jain meditation can be broadly categorized to Dharmya Dhyana and Shukla Dhyana.[clarification needed]
Jainism uses meditation techniques such as pindāstha-dhyāna, padāstha-dhyāna, rūpāstha-dhyāna, rūpātita-dhyāna, and savīrya-dhyāna. In padāstha dhyāna one focuses on a mantra. A mantra could be either a combination of core letters or words on deity or themes. There is a rich tradition of Mantra in Jainism. All Jain followers irrespective of their sect, whether Digambara or Svetambara, practice mantra. Mantra chanting is an important part of daily lives of Jain monks and followers. Mantra chanting can be done either loudly or silently in mind.
Contemplation is a very old and important meditation technique. The practitioner meditates deeply on subtle facts. In agnya vichāya, one contemplates on seven facts – life and non-life, the inflow, bondage, stoppage and removal of karmas, and the final accomplishment of liberation. In apaya vichāya, one contemplates on the incorrect insights one indulges, which eventually develops right insight. In vipaka vichāya, one reflects on the eight causes or basic types of karma. In sansathan vichāya, one thinks about the vastness of the universe and the loneliness of the soul.
Buddhist meditation refers to the meditative practices associated with the religion and philosophy of Buddhism. Core meditation techniques have been preserved in ancient Buddhist texts and have proliferated and diversified through teacher-student transmissions. Buddhists pursue meditation as part of the path toward awakening and nirvana.[note 9] The closest words for meditation in the classical languages of Buddhism are bhāvanā,[note 10] jhāna/dhyāna,[note 11] and vipassana.
Buddhist meditation techniques have become popular in the wider world, with many non-Buddhists taking them up. There is considerable homogeneity across meditative practices – such as breath meditation and various recollections (anussati) – across Buddhist schools, as well as significant diversity. In the Theravāda tradition, there are over fifty methods for developing mindfulness and forty for developing concentration, while in the Tibetan tradition there are thousands of visualization meditations.[note 12] Most classical and contemporary Buddhist meditation guides are school-specific.[note 13]
According to the Theravada and Sarvastivada commentatorial traditions, and the Tibetan tradition, the Buddha identified two paramount mental qualities that arise from wholesome meditative practice:
- "serenity" or "tranquility" (Pali: samatha) which steadies, composes, unifies and concentrates the mind;
- "insight" (Pali: vipassana) which enables one to see, explore and discern "formations" (conditioned phenomena based on the five aggregates).
Through the meditative development of serenity, one is able to weaken the obscuring hindrances and bring the mind to a collected, pliant and still state (samadhi). This quality of mind then supports the development of insight and wisdom (Prajñā) which is the quality of mind that can "clearly see" (vi-passana) the nature of phenomena. What exactly is to be seen varies within the Buddhist traditions. In Theravada, all phenomena are to be seen as impermanent, suffering, not-self and empty. When this happens, one develops dispassion (viraga) for all phenomena, including all negative qualities and hindrances and lets them go. It is through the release of the hindrances and ending of craving through the meditative development of insight that one gains liberation.
In the modern era, Buddhist meditation saw increasing popularity due to the influence of Buddhist modernism on Asian Buddhism, and western lay interest in Zen and the Vipassana movement. The spread of Buddhist meditation to the Western world paralleled the spread of Buddhism in the West. The modernized concept of mindfulness (based on the Buddhist term sati) and related meditative practices have in turn led to mindfulness based therapies.(citation?)
In Sikhism, simran (meditation) and good deeds are both necessary to achieve the devotee's Spiritual goals; without good deeds meditation is futile. When Sikhs meditate, they aim to feel God's presence and emerge in the divine light. It is only God's divine will or order that allows a devotee to desire to begin to meditate.Nām Japnā involves focusing one's attention on the names or great attributes of God.
East Asian religions
Taoist meditation has developed techniques including concentration, visualization, qi cultivation, contemplation, and mindfulness meditations in its long history. Traditional Daoist meditative practices were influenced by Chinese Buddhism from around the 5th century, and influenced Traditional Chinese medicine and the Chinese martial arts.
Livia Kohn distinguishes three basic types of Taoist meditation: "concentrative", "insight", and "visualization". Ding 定 (literally means "decide; settle; stabilize") refers to "deep concentration", "intent contemplation", or "perfect absorption". Guan 觀 (lit. "watch; observe; view") meditation seeks to merge and attain unity with the Dao. It was developed by Tang Dynasty (618–907) Taoist masters based upon the Tiantai Buddhist practice of Vipassanā "insight" or "wisdom" meditation. Cun 存 (lit. "exist; be present; survive") has a sense of "to cause to exist; to make present" in the meditation techniques popularized by the Taoist Shangqing and Lingbao Schools. A meditator visualizes or actualizes solar and lunar essences, lights, and deities within their body, which supposedly results in health and longevity, even xian 仙/仚/僊, "immortality".
The (late 4th century BCE) Guanzi essay Neiye "Inward training" is the oldest received writing on the subject of qi cultivation and breath-control meditation techniques. For instance, "When you enlarge your mind and let go of it, when you relax your vital breath and expand it, when your body is calm and unmoving: And you can maintain the One and discard the myriad disturbances. ... This is called "revolving the vital breath": Your thoughts and deeds seem heavenly."
The (c. 3rd century BCE) Taoist Zhuangzi records zuowang or "sitting forgetting" meditation. Confucius asked his disciple Yan Hui to explain what "sit and forget" means: "I slough off my limbs and trunk, dim my intelligence, depart from my form, leave knowledge behind, and become identical with the Transformational Thoroughfare."
Taoist meditation practices are central to Chinese martial arts (and some Japanese martial arts), especially the qi-related neijia "internal martial arts". Some well-known examples are daoyin "guiding and pulling", qigong "life-energy exercises", neigong "internal exercises", neidan "internal alchemy", and taijiquan "great ultimate boxing", which is thought of as moving meditation. One common explanation contrasts "movement in stillness" referring to energetic visualization of qi circulation in qigong and zuochan "seated meditation", versus "stillness in movement" referring to a state of meditative calm in taijiquan forms. Also the unification or middle road forms such as Wuxingheqidao that seeks the unification of internal alchemical forms with more external forms.
Judaism has made use of meditative practices for thousands of years. For instance, in the Torah, the patriarch Isaac is described as going "לשוח" (lasuach) in the field – a term understood by all commentators as some type of meditative practice (Genesis 24:63). Similarly, there are indications throughout the Tanakh (the Hebrew Bible ) that the prophets meditated. In the Old Testament, there are two Hebrew words for meditation: hāgâ (Hebrew: הגה), to sigh or murmur, but also to meditate, and sîḥâ (Hebrew: שיחה), to muse, or rehearse in one's mind.
Classical Jewish texts espouse a wide range of meditative practices, often associated with the cultivation of kavanah or intention. The first layer of rabbinic law, the Mishnah, describes ancient sages "waiting" for an hour before their prayers, "in order to direct their hearts to the Omnipresent One (Mishnah Berakhot 5:1). Other early rabbinic texts include instructions for visualizing the Divine Presence (B. Talmud Sanhedrin 22a) and breathing with conscious gratitude for every breath (Genesis Rabba 14:9).
One of the best known types of meditation in early Jewish mysticism was the work of the Merkabah, from the root /R-K-B/ meaning "chariot" (of God). Some meditative traditions have been encouraged in Kabbalah, and some Jews have described Kabbalah as an inherently meditative field of study. Kabbalistic meditation often involves the mental visualization of the supernal realms. Aryeh Kaplan has argued that the ultimate purpose of Kabbalistic meditation is to understand and cleave to the Divine.
Meditation has been of interest to a wide variety of modern Jews. In modern Jewish practice, one of the best known meditative practices is called "hitbodedut" (התבודדות, alternatively transliterated as "hisbodedus"), and is explained in Kabbalistic, Hasidic, and Mussar writings, especially the Hasidic method of Rabbi Nachman of Breslav. The word derives from the Hebrew word "boded" (בודד), meaning the state of being alone. Another Hasidic system is the Habad method of "hisbonenus", related to the Sephirah of "Binah", Hebrew for understanding. This practice is the analytical reflective process of making oneself understand a mystical concept well, that follows and internalises its study in Hasidic writings. The Musar Movement, founded by Rabbi Israel Salanter in the middle of the nineteenth-century, emphasized meditative practices of introspection and visualization that could help to improve moral character. Conservative rabbi Alan Lew has emphasized meditation playing an important role in the process of teshuvah (repentance). Jewish Buddhists have adopted Buddhist styles of meditation.
Christian meditation is a term for a form of prayer in which a structured attempt is made to get in touch with and deliberately reflect upon the revelations of God. The word meditation comes from the Latin word meditatum, which means to "concentrate" or "to ponder". Monk Guigo II introduced this terminology for the first time in the 12th century AD. Christian meditation is the process of deliberately focusing on specific thoughts (e.g. a biblical scene involving Jesus and the Virgin Mary) and reflecting on their meaning in the context of the love of God. Christian meditation is sometimes taken to mean the middle level in a broad three stage characterization of prayer: it then involves more reflection than first level vocal prayer, but is more structured than the multiple layers of contemplation in Christianity.
In Catholic Christianity, the Rosary is a devotion for the meditation of the mysteries of Jesus and Mary. “The gentle repetition of its prayers makes it an excellent means to moving into deeper meditation. It gives us an opportunity to open ourselves to God’s word, to refine our interior gaze by turning our minds to the life of Christ. The first principle is that meditation is learned through practice. Many people who practice rosary meditation begin very simply and gradually develop a more sophisticated meditation. The meditator learns to hear an interior voice, the voice of God”. Similarly, the chotki of the Eastern Orthodox denomination, the Wreath of Christ of the Lutheran faith, and the Anglican prayer beads of the Episcopalian tradition are used for Christian prayer and meditation.
According to Edmund P. Clowney, Christian meditation contrasts with Eastern forms of meditation as radically as the portrayal of God the Father in the Bible contrasts with depictions of Krishna or Brahman in Indian teachings. Unlike some Eastern styles, most styles of Christian meditation do not rely on the repeated use of mantras, and yet are also intended to stimulate thought and deepen meaning. Christian meditation aims to heighten the personal relationship based on the love of God that marks Christian communion. In Aspects of Christian meditation, the Catholic Church warned of potential incompatibilities in mixing Christian and Eastern styles of meditation. In 2003, in A Christian reflection on the New Age the Vatican announced that the "Church avoids any concept that is close to those of the New Age".
Salah is a mandatory act of devotion performed by Muslims five times per day. The body goes through sets of different postures, as the mind attains a level of concentration called khushu.
A second optional type of meditation, called dhikr, meaning remembering and mentioning God, is interpreted in different meditative techniques in Sufism or Islamic mysticism. This became one of the essential elements of Sufism as it was systematized traditionally. It is juxtaposed with fikr (thinking) which leads to knowledge. By the 12th century, the practice of Sufism included specific meditative techniques, and its followers practiced breathing controls and the repetition of holy words.
Sufism uses a meditative procedure like Buddhist concentration, involving high-intensity and sharply focused introspection. In the Oveyssi-Shahmaghsoudi Sufi order, for example, muraqaba takes the form of tamarkoz, "concentration" in Persian.
Tafakkur or tadabbur in Sufism literally means reflection upon the universe: this is considered to permit access to a form of cognitive and emotional development that can emanate only from the higher level, i.e. from God. The sensation of receiving divine inspiration awakens and liberates both heart and intellect, permitting such inner growth that the apparently mundane actually takes on the quality of the infinite. Muslim teachings embrace life as a test of one's submission to God.
In the teachings of the Baháʼí Faith, meditation is a primary tool for spiritual development, involving reflection on the words of God. While prayer and meditation are linked, where meditation happens generally in a prayerful attitude, prayer is seen specifically as turning toward God, and meditation is seen as a communion with one's self where one focuses on the divine.
In Baháʼí teachings the purpose of meditation is to strengthen one's understanding of the words of God, and to make one's soul more susceptible to their potentially transformative power, more receptive to the need for both prayer and meditation to bring about and maintain a spiritual communion with God.
Bahá'u'lláh, the founder of the religion, never specified any particular form of meditation, and thus each person is free to choose their own form. However, he did state that Baháʼís should read a passage of the Baháʼí writings twice a day, once in the morning, and once in the evening, and meditate on it. He also encouraged people to reflect on one's actions and worth at the end of each day. During the Nineteen Day Fast, a period of the year during which Baháʼís adhere to a sunrise-to-sunset fast, they meditate and pray to reinvigorate their spiritual forces.
Neo-pagan and occult
Movements which use magic, such as Wicca, Thelema, Neopaganism, and occultism, often require their adherents to meditate as a preliminary to the magical work. This is because magic is often thought to require a particular state of mind in order to make contact with spirits, or because one has to visualize one's goal or otherwise keep intent focused for a long period during the ritual in order to see the desired outcome. Meditation practice in these religions usually revolves around visualization, absorbing energy from the universe or higher self, directing one's internal energy, and inducing various trance states. Meditation and magic practice often overlap in these religions as meditation is often seen as merely a stepping stone to supernatural power, and the meditation sessions may be peppered with various chants and spells.(citation?)
Mantra meditation, with the use of a japa mala and especially with focus on the Hare Krishna maha-mantra, is a central practice of the Gaudiya Vaishnava faith tradition and the International Society for Krishna Consciousness (ISKCON), also known as the Hare Krishna movement. Other popular New Religious Movements include the Ramakrishna Mission, Vedanta Society, Divine Light Mission, Chinmaya Mission, Osho, Sahaja Yoga, Transcendental Meditation, Oneness University, Brahma Kumaris, Vihangam Yoga and Heartfulness Meditation (Sahaj Marg).
New Age meditations are often influenced by Eastern philosophy, mysticism, yoga, Hinduism and Buddhism, yet may contain some degree of Western influence. In the West, meditation found its mainstream roots through the social revolution of the 1960s and 1970s, when many of the youth of the day rebelled against traditional religion as a reaction against what some perceived as the failure of Christianity to provide spiritual and ethical guidance. New Age meditation as practised by the early hippies is regarded for its techniques of blanking out the mind and releasing oneself from conscious thinking. This is often aided by repetitive chanting of a mantra, or focusing on an object. New Age meditation evolved into a range of purposes and practices, from serenity and balance to access to other realms of consciousness to the concentration of energy in group meditation to the supreme goal of samadhi, as in the ancient yogic practice of meditation.
Carl Jung (1875-1961) was an early western explorer of eastern religious practices. He clearly advocated ways to increase the conscious awareness of an individual. Yet he expressed some caution concerning a westerner's direct immersion in eastern practices without some prior appreciation of the differing spiritual and cultural contexts. Also Erich Fromm (1900-1980) later explored spiritual practices of the east.
The US National Center for Complementary and Integrative Health states that "Meditation is a mind and body practice that has a long history of use for increasing calmness and physical relaxation, improving psychological balance, coping with illness, and enhancing overall health and well-being." A 2014 review found that practice of mindfulness meditation for two to six months by people undergoing long-term psychiatric or medical therapy could produce small improvements in anxiety, pain, or depression. In 2017, the American Heart Association issued a scientific statement that meditation may be a reasonable adjunct practice to help reduce the risk of cardiovascular diseases, with the qualification that meditation needs to be better defined in higher-quality clinical research of these disorders.
Meditation in the workplace
As of 2016 around a quarter of U.S. employers were using stress reduction initiatives. The goal was to help reduce stress and improve reactions to stress. Aetna now offers its program to its customers. Google also implements mindfulness, offering more than a dozen meditation courses, with the most prominent one, "Search Inside Yourself", having been implemented since 2007. General Mills offers the Mindful Leadership Program Series, a course which uses a combination of mindfulness meditation, yoga and dialogue with the intention of developing the mind's capacity to pay attention.
Herbert Benson of Harvard Medical School conducted a series of clinical tests on meditators from various disciplines, including the Transcendental Meditation technique and Tibetan Buddhism. In 1975, Benson published a book titled The Relaxation Response where he outlined his own version of meditation for relaxation. Also in the 1970s, the American psychologist Patricia Carrington developed a similar technique called Clinically Standardized Meditation (CSM). In Norway, another sound-based method called Acem Meditation developed a psychology of meditation and has been the subject of several scientific studies.
From ancient times
The history of meditation is intimately bound up with the religious context within which it was practiced. Some authors have even suggested the hypothesis that the emergence of the capacity for focused attention, an element of many methods of meditation, may have contributed to the latest phases of human biological evolution. Some of the earliest references to meditation are found in the Hindu Vedas of India . Wilson translates the most famous Vedic mantra "Gayatri" as: "We meditate on that desirable light of the divine Savitri, who influences our pious rites" (Rigveda 3.62.10). Around the 6th to 5th centuries BCE, other forms of meditation developed via Confucianism and Taoism in China as well as Hinduism, Jainism, and early Buddhism in India .
In the Roman Empire, by 20 BCE Philo of Alexandria had written on some form of "spiritual exercises" involving attention (prosoche) and concentration and by the 3rd century Plotinus had developed meditative techniques.
The Pāli Canon from the 1st century BCE considers Buddhist meditation as a step towards liberation. By the time Buddhism was spreading in China, the Vimalakirti Sutra which dates to 100 CE included a number of passages on meditation, clearly pointing to Zen (known as Chan in China, Thiền in Vietnam, and Seon in Korea). The Silk Road transmission of Buddhism introduced meditation to other Asian countries, and in 653 the first meditation hall was opened in Singapore. Returning from China around 1227, Dōgen wrote the instructions for zazen.
The Islamic practice of Dhikr had involved the repetition of the 99 Names of God since the 8th or 9th century. By the 12th century, the practice of Sufism included specific meditative techniques, and its followers practiced breathing controls and the repetition of holy words. Interactions with Indians or the Sufis may have influenced the Eastern Christian meditation approach to hesychasm, but this can not be proved. Between the 10th and 14th centuries, hesychasm was developed, particularly on Mount Athos in Greece, and involves the repetition of the Jesus prayer.
Western Christian meditation contrasts with most other approaches in that it does not involve the repetition of any phrase or action and requires no specific posture. Western Christian meditation progressed from the 6th century practice of Bible reading among Benedictine monks called Lectio Divina, i.e. divine reading. Its four formal steps as a "ladder" were defined by the monk Guigo II in the 12th century with the Latin terms lectio, meditatio, oratio, and contemplatio (i.e. read, ponder, pray, contemplate). Western Christian meditation was further developed by saints such as Ignatius of Loyola and Teresa of Avila in the 16th century.
Modern dissemination in the West
Meditation has spread in the West since the late 19th century, accompanying increased travel and communication among cultures worldwide. Most prominent has been the transmission of Asian-derived practices to the West. In addition, interest in some Western-based meditative practices has been revived, and these have been disseminated to a limited extent to Asian countries.
Ideas about Eastern meditation had begun "seeping into American popular culture even before the American Revolution through the various sects of European occult Christianity",:3 and such ideas "came pouring in [to America] during the era of the transcendentalists, especially between the 1840s and the 1880s.":3 The following decades saw further spread of these ideas to America:
The World Parliament of Religions, held in Chicago in 1893, was the landmark event that increased Western awareness of meditation. This was the first time that Western audiences on American soil received Asian spiritual teachings from Asians themselves. Thereafter, Swami Vivekananda... [founded] various Vedanta ashrams... Anagarika Dharmapala lectured at Harvard on Theravada Buddhist meditation in 1904; Abdul Baha ... [toured] the US teaching the principles of Bahai [sic], and Soyen Shaku toured in 1907 teaching Zen...:4
More recently, in the 1960s, another surge in Western interest in meditative practices began. The rise of communist political power in Asia led to many Asian spiritual teachers taking refuge in Western countries, oftentimes as refugees.:7 In addition to spiritual forms of meditation, secular forms of meditation have taken root. Rather than focusing on spiritual growth, secular meditation emphasizes stress reduction, relaxation and self-improvement.
The 2012 US National Health Interview Survey (NHIS) (34,525 subjects) found 8% of US adults used meditation, with lifetime and 12-month prevalence of meditation use of 5.2% and 4.1% respectively. In the 2017 NHIS survey, meditation use among workers was 10% (up from 8% in 2002).
Research on the processes and effects of meditation is a subfield of neurological research. Modern scientific techniques, such as fMRI and EEG, were used to observe neurological responses during meditation. Concerns have been raised on the quality of meditation research, including the particular characteristics of individuals who tend to participate.
Since the 1970s, clinical psychology and psychiatry have developed meditation techniques for numerous psychological conditions. Mindfulness practice is employed in psychology to alleviate mental and physical conditions, such as reducing depression, stress, and anxiety. Mindfulness is also used in the treatment of drug addiction, although the quality of research has been poor. Studies demonstrate that meditation has a moderate effect to reduce pain. There is insufficient evidence for any effect of meditation on positive mood, attention, eating habits, sleep, or body weight. Moreover, a 2015 study, including subjective and objective reports and brain scans, has shown that meditation can improve controlling attention, as well as self-awareness.
A 2017 systematic review and meta-analysis of the effects of meditation on empathy, compassion, and prosocial behaviors found that meditation practices had small to medium effects on self-reported and observable outcomes, concluding that such practices can "improve positive prosocial emotions and behaviors".[unreliable medical source?] However, a meta-review published on Nature showed that the evidence is very weak and "that the effects of meditation on compassion were only significant when compared to passive control groups suggests that other forms of active interventions (like watching a nature video) might produce similar outcomes to meditation".
Potential adverse effects
In one study, published in 2019, of 1,232 regular meditators with at least two months of meditation experience, about a quarter reported having had particularly unpleasant meditation-related experiences (such as anxiety, fear, distorted emotions or thoughts, altered sense of self or the world), which they thought may have been caused by their meditation practice. Meditators with high levels of repetitive negative thinking and those who only engage in deconstructive meditation were more likely to report unpleasant side effects. Adverse effects were less frequently reported in women and religious meditators.
Difficult experiences encountered in meditation are mentioned in traditional sources; and some may be considered to be just an expected part of the process: for example: seven stages of purification mentioned in Theravāda Buddhism, or possible “unwholesome or frightening visions” mentioned in a practical manual on vipassanā meditation.
- Autogenic training
- Full Catastrophe Living
- Mechanisms of mindfulness meditation
- Meditation music
- Mindfulness-based stress reduction
- Mindfulness-based pain management
- Mindfulness-based cognitive therapy
- Mushin (mental state)
- Narrative identity
- Psychedelic experience
- Psychology of religion
- Sensory deprivation
- An influential definition by Shapiro (1982) states that "meditation refers to a family of techniques which have in common a conscious attempt to focus attention in a nonanalytical way and an attempt not to dwell on discursive, ruminating thought" (p. 6, italics in original). The term "discursive thought" has long been used in Western philosophy, and is often viewed as a synonym to logical thought (Rappe, Sara (2000). Reading neoplatonism : Non-discursive thinking in the texts of plotinus, proclus, and damascius. Cambridge; New York: Cambridge University Press. ISBN 978-0-521-65158-5. https://books.google.com/books?id=_DrXt-7UGkkC. ).
- Bond, Ospina et al. (2009) report that 7 expert scholars who had studied different traditions of meditation agreed that an "essential" component of meditation "Involves logic relaxation: not 'to intend' to analyze the possible psychophysical effects, not 'to intend' to judge the possible results, not 'to intend' to create any type of expectation regarding the process" (p. 134, Table 4). In their final consideration, all 7 experts regarded this feature as an "essential" component of meditation; none of them regarded it as merely "important but not essential" (p. 234, Table 4). (This same result is presented in Table B1 in Ospina, Bond, et al., 2007, p. 281)
- This does not mean that all meditation seeks to take a person beyond all thought processes, only those processes that are sometimes referred to as "discursive" or "logical" (see Shapiro, 1982/1984; Bond, Ospina, et al., 2009; Appendix B, pp. 279–82 in Ospina, Bond, et al., 2007).
- "members were chosen on the basis of their publication record of research on the therapeutic use of meditation, their knowledge of and training in traditional or clinically developed meditation techniques, and their affiliation with universities and research centers. Each member had specific expertise and training in at least one of the following meditation practices: kundalini yoga, Transcendental Meditation, relaxation response, mindfulness-based stress reduction, and vipassana meditation" (Bond, Ospina et al., 2009, p. 131); their views were combined using "the Delphi technique [...] a method of eliciting and refining group judgments to address complex problems with a high level of uncertainty" (p. 131).
- Bond et al. 2009: "Logic relaxation is defined by the authors as “not ‘to intend’ to analyzing (not trying to explain) the possible psychophysi"cal effects,” “not ‘to intend’ to judging (good, bad, right, wrong) the possible psychophysical [effects],” and “not ‘to intend’ to creating any type of expectation regarding the process.” (Cardoso et al., 2004, p. 59)"
- The full quotation from Bond, Ospina et al. (2009, p. 135) reads: "It is plausible that meditation is best thought of as a natural category of techniques best captured by 'family resemblances' (Wittgenstein, 1968) or by the related 'prototype' model of concepts (Rosch, 1973; Rosch & Mervin, 1975)."
- Regarding influential reviews encompassing multiple methods of meditation: Walsh & Shapiro (2006), Cahn & Polich (2006), and Jevning et al. (1992), are cited >80 times in PsycINFO. Number of citations in PsycINFO: 254 for Walsh & Shapiro, 2006 (26 August 2018); 561 for Cahn & Polich, 2006 (26 August 2018); 83 for Jevning et al. (1992) (26 August 2018). Goleman's book has 33 editions listed in WorldCat: 17 editions as The meditative mind: The varieties of meditative experience and 16 editions as The varieties of meditative experience Citation and edition counts are as of August 2018 and September 2018 respectively.
- The full quote from Bond, Ospina et al. (2009, p. 130) reads: "The differences and similarities among these techniques is often explained in the Western meditation literature in terms of the direction of mental attention (Koshikawa & Ichii, 1996; Naranjo, 1971; Orenstein, 1971): A practitioner can focus intensively on one particular object (so-called concentrative meditation), on all mental events that enter the field of awareness (so-called mindfulness meditation), or both specific focal points and the field of awareness (Orenstein, 1971)."
- For instance, Kamalashila (2003), p. 4, states that Buddhist meditation "includes any method of meditation that has Enlightenment as its ultimate aim." Likewise, Bodhi (1999) writes: "To arrive at the experiential realization of the truths it is necessary to take up the practice of meditation.... At the climax of such contemplation the mental eye ... shifts its focus to the unconditioned state, Nibbana...." A similar although in some ways slightly broader definition is provided by Fischer-Schreiber et al. (1991), p. 142: "Meditation – general term for a multitude of religious practices, often quite different in method, but all having the same goal: to bring the consciousness of the practitioner to a state in which he can come to an experience of 'awakening,' 'liberation,' 'enlightenment.'" Kamalashila (2003) further allows that some Buddhist meditations are "of a more preparatory nature" (p. 4).
- The Pāli and Sanskrit word bhāvanā literally means "development" as in "mental development." For the association of this term with "meditation," see Epstein (1995), p. 105; and, Fischer-Schreiber et al. (1991), p. 20. As an example from a well-known discourse of the Pali Canon, in "The Greater Exhortation to Rahula" (Maha-Rahulovada Sutta, MN 62), Ven. Sariputta tells Ven. Rahula (in Pali, based on VRI, n.d.): ānāpānassatiṃ, rāhula, bhāvanaṃ bhāvehi. Thanissaro (2006) translates this as: "Rahula, develop the meditation [bhāvana] of mindfulness of in-&-out breathing." (Square-bracketed Pali word included based on Thanissaro, 2006, end note.)
- See, for example, Thanissaro (1997); as well as, Kapleau (1989), p. 385, for the derivation of the word "zen" from Sanskrit "dhyāna". Pāli Text Society Secretary Rupert Gethin, in describing the activities of wandering ascetics contemporaneous with the Buddha, wrote:
- [T]here is the cultivation of meditative and contemplative techniques aimed at producing what might, for the lack of a suitable technical term in English, be referred to as "altered states of consciousness". In the technical vocabulary of Indian religious texts such states come to be termed "meditations" ([Skt.:] dhyāna / [Pali:] jhāna) or "concentrations" (samādhi); the attainment of such states of consciousness was generally regarded as bringing the practitioner to deeper knowledge and experience of the nature of the world. (Gethin, 1998, p. 10.)
- Goldstein (2003) writes that, in regard to the Satipatthana Sutta, "there are more than fifty different practices outlined in this Sutta. The meditations that derive from these foundations of mindfulness are called vipassana..., and in one form or another – and by whatever name – are found in all the major Buddhist traditions" (p. 92). The forty concentrative meditation subjects refer to Visuddhimagga's oft-referenced enumeration. Regarding Tibetan visualizations, Kamalashila (2003), writes: "The Tara meditation ... is one example out of thousands of subjects for visualization meditation, each one arising out of some meditator's visionary experience of enlightened qualities, seen in the form of Buddhas and Bodhisattvas" (p. 227).
- Examples of contemporary school-specific "classics" include, from the Theravada tradition, Nyanaponika (1996) and, from the Zen tradition, Kapleau (1989).
- Walsh, Roger; Shapiro, Shauna L. (2006). "The meeting of meditative disciplines and western psychology: A mutually enriching dialogue". American Psychologist 61 (3): 227–239. doi:10.1037/0003-066X.61.3.227. PMID 16594839.
- Cahn, B. Rael; Polich, John (2006). "Meditation states and traits: EEG, ERP, and neuroimaging studies". Psychological Bulletin 132 (2): 180–211. doi:10.1037/0033-2909.132.2.180. PMID 16536641.
- Jevning, R.; Wallace, R.K.; Beidebach, M. (September 1992). "The physiology of meditation: A review. A wakeful hypometabolic integrated response". Neuroscience & Biobehavioral Reviews 16 (3): 415–424. doi:10.1016/s0149-7634(05)80210-6. PMID 1528528.
- Goleman, Daniel (1988). The meditative mind: The varieties of meditative experience. New York: Tarcher. ISBN 978-0-87477-833-5. https://archive.org/details/meditativemind00dani.
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- Hölzel, Britta K.; Lazar, Sara W.; Gard, Tim; Schuman-Olivier, Zev; Vago, David R.; Ott, Ulrich (November 2011). "How Does Mindfulness Meditation Work? Proposing Mechanisms of Action From a Conceptual and Neural Perspective". Perspectives on Psychological Science: A Journal of the Association for Psychological Science 6 (6): 537–559. doi:10.1177/1745691611419671. ISSN 1745-6916. PMID 26168376. https://pubmed.ncbi.nlm.nih.gov/26168376/.
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- The Oblate Life by Gervase Holdaway, 2008 ISBN:0-8146-3176-2 p. 115
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- The verb root "dhyai" is listed as referring to "contemplate, meditate on" and "dhyāna" is listed as referring to "meditation; religious contemplation" on page 134 of Macdonell, Arthur Anthony (1971). A practical Sanskrit dictionary with transliteration, accentuation and etymological analysis throughout. London: Oxford University Press.
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- Claudio Naranjo (1972) , in: Naranjo and Orenstein, On the Psychology of Meditation. New York: Viking.
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- worldcat.org: Daniel Goleman, The meditative mind: The varieties of meditative experience
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- "John Dunne's speech". http://ccare.stanford.edu/node/21.
- Taylor, Eugene (1999). Murphy, Michael; Donovan, Steven; Taylor, Eugene. eds. "Introduction". The Physical and Psychological Effects of Meditation: A Review of Contemporary Research with a Comprehensive Bibliography 1931–1996: 1–32. http://library.noetic.org/library/publication-bibliographies/physical-and-psychological-effects-meditation.
- Robert Ornstein (1972) , in: Naranjo and Orenstein, On the Psychology of Meditation. New York: Viking. LCCN 76-149720
- Lutz, Antoine; Slagter, Heleen A.; Dunne, John D.; Davidson, Richard J. (April 2008). "Attention regulation and monitoring in meditation". Trends in Cognitive Sciences 12 (4): 163–69. doi:10.1016/j.tics.2008.01.005. PMID 18329323. "The term ‘meditation’ refers to a broad variety of practices...In order to narrow the explanandum to a more tractable scope, this article uses Buddhist contemplative techniques and their clinical secular derivatives as a paradigmatic framework (see e.g., 9,10 or 7,9 for reviews including other types of techniques, such as Yoga and Transcendental Meditation). Among the wide range of practices within the Buddhist tradition, we will further narrow this review to two common styles of meditation, FA and OM (see box 1–box 2), that are often combined, whether in a single session or over the course of practitioner's training. These styles are found with some variation in several meditation traditions, including Zen, Vipassanā and Tibetan Buddhism (e.g. 7,15,16)....The first style, FA meditation, entails voluntary focusing attention on a chosen object in a sustained fashion. The second style, OM meditation, involves non-reactively monitoring the content of experience from moment to moment, primarily as a means to recognize the nature of emotional and cognitive patterns".
- Easwaran, Eknath (2018). The Bhagavad Gita: (Classics of Indian Spirituality). Nilgiri Press. ISBN 978-1-58638-019-9. https://books.google.com/books?id=bcnJAAAAQBAJ&q=bhagavad+gita.
- "Single-pointed concentration (samadhi) is a meditative power that is useful in either of these two types of meditation. However, in order to develop samadhi itself we must cultivate principally concentration meditation. In terms of practice, this means that we must choose an object of concentration and then meditate single-pointedly on it every day until the power of samadhi is attained." lywa (2 April 2015). "Developing Single-pointed Concentration". https://www.lamayeshe.com/article/developing-single-pointed-concentration.
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- For a general overview see Beads of Faith: Pathways to Meditation and Spirituality Using Rosaries, Prayer Beads, and Sacred Words by Gray Henry, Susannah Marriott 2008 ISBN:1-887752-95-1
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- Alexander Wynne, The Origin of Buddhist Meditation. Routledge 2007, p. 51. The earliest reference is actually in the Mokshadharma, which dates to the early Buddhist period.
- The Katha Upanishad describes yoga, including meditation. On meditation in this and other post-Buddhist Hindu literature see Randall Collins, The Sociology of Philosophies: A Global Theory of Intellectual Change. Harvard University Press, 2000, p. 199.
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- These definitions of samatha and vipassana are based on the "Four Kinds of Persons Sutta" (AN 4.94). This article's text is primarily based on Bodhi (2005), pp. 269–70, 440 n. 13. See also Thanissaro (1998d).
- See, for instance, AN 2.30 in Bodhi (2005), pp. 267–68, and Thanissaro (1998e).
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- Harper, Donald; Loewe, Michael; Shaughnessy, Edward L. (2007). The Cambridge History of Ancient China: From the Origins of Civilization to 221 BC. Cambridge: Cambridge University Press. p. 880. ISBN 978-0-521-47030-8. https://books.google.com/books?id=cHA7Ey0-pbEC&q=cambridge++history+of+ancient+china.
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- Mair, Victor H., tr. (1994), Wandering on the Way: Early Taoist Tales and Parables of Chuang Tzu, Bantam Books, p. 64.
- The history and varieties of Jewish meditation by Mark Verman 1997 ISBN:978-1-56821-522-8 p. 1
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- The history and varieties of Jewish meditation by Mark Verman 1997 ISBN:978-1-56821-522-8 p. 45
- Kaplan, A. (1985) Jewish Meditation: A Practical Guide, New York Schocken Books.
- Buxbaum, Y. (1990) Jewish Spiritual Practices, New York, Rowman and Littlefield, pp. 108-10, 423-35.
- Scholem, Gershom Gerhard (1961). Major Trends in Jewish Mysticism. Schocken Books. p. 34. ISBN 978-0-8052-1042-2. https://books.google.com/books?id=kD2y4wMOlAoC&pg=PA34.
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- Kaplan, A. (1978) op cit p. 2
- Kaplan, (1982) op cit, p. 13
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- "Religion & Ethics NewsWeekly | PBS" (in en-US). 2006-09-15. https://www.pbs.org/wnet/religionandethics/2006/09/15/september-15-2006-rabbi-alan-lew/3733/.
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- The Rosary: A Path Into Prayer by Liz Kelly 2004 ISBN:0-8294-2024-X pp. 79, 86
- Christian Meditation for Beginners by Thomas Zanzig, Marilyn Kielbasa 2000, ISBN:0-88489-361-8 p. 7
- An introduction to Christian spirituality by F. Antonisamy, 2000 ISBN:81-7109-429-5 pp. 76–77
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- Christian Meditation by Edmund P. Clowney, 1979 ISBN:1-57383-227-8 p. 12
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- Erich Fromm, Zen Buddhism and psychoanalysis (1960).
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- Goyal, Madhav; Singh, Sonal; Sibinga, Erica M. S.; Gould, Neda F.; Rowland-Seymour, Anastasia; Sharma, Ritu; Berger, Zackary; Sleicher, Dana et al. (1 March 2014). "Meditation Programs for Psychological Stress and Well-being: A Systematic Review and Meta-analysis". JAMA Internal Medicine 174 (3): 357. doi:10.1001/jamainternmed.2013.13018. PMID 24395196.
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- Bisson, Jonathan I; Roberts, Neil P; Andrew, Martin; Cooper, Rosalind; Lewis, Catrin (13 December 2013). "Psychological therapies for chronic post-traumatic stress disorder (PTSD) in adults". Cochrane Database of Systematic Reviews (12): CD003388. doi:10.1002/14651858.CD003388.pub4. PMID 24338345.
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- "The mind business". https://www.ft.com/content/d9cb7940-ebea-11e1-985a-00144feab49a.
- "Why Google, Target, and General Mills Are Investing in Mindfulness". Harvard Business Review. https://hbr.org/2015/12/why-google-target-and-general-mills-are-investing-in-mindfulness.
- Herbert Benson; Miriam Z. Klipper (1992). The Relaxation Response. William Morrow Paperbacks, Exp Upd edition (February 8, 2000). ISBN 978-0-517-09132-6.
- Patricia Carrington (1977). Freedom in meditation. Anchor Press. ISBN 978-0-385-11392-2. https://archive.org/details/freedominmeditat0000carr.
- Lagopoulos, Jim; Xu, Jian; Rasmussen, Inge-Andre; Vik, Alexandra; Malhi, Gin S.; Eliassen, Carl Fredrik; Arntsen, Ingrid Edith; Sæther, Jardar G et al. (2009). "Increased Theta and Alpha EEG Activity During Nondirective Meditation". Journal of Alternative and Complementary Medicine 15 (11): 1187–92. doi:10.1089/acm.2009.0113. PMID 19922249.
- Rubin, Jeffrey B. (2001). "A New View of Meditation". Journal of Religion and Health 40 (1): 121–28. doi:10.1023/a:1012542524848.
- A clinical guide to the treatment of human stress response by George S. Everly, Jeffrey M. Lating 2002 ISBN:0-306-46620-1 pp. 199–202
- Buddhist scholar B. Alan Wallace has argued that focused attention is a basis for the practice of mindfulness. He writes that "Truly effective meditation is impossible without focused attention... the cultivation of attentional stability has been a core element of the meditative traditions throughout the centuries" (p. xi) in Wallace, B. Alan (2006). The attention revolution: Unlocking the power of the focused mind. Boston: Wisdom. ISBN 978-0-86171-276-2. https://www.loc.gov/catdir/toc/ecip065/2005037195.html.
- Rossano, Matt J. (February 2007). "Did Meditating Make Us Human?". Cambridge Archaeological Journal 17 (1): 47–58. doi:10.1017/S0959774307000054.
- Hadot, Pierre; Arnold I. Davidson (1995) Philosophy as a way of life ISBN:0-631-18033-8 pp. 83–84
- Zen Buddhism : a History: India and China by Heinrich Dumoulin, James W. Heisig, Paul F. Knitter 2005 ISBN:0-941532-89-5 p. 15
- Zen Buddhism : a History: India and China by Heinrich Dumoulin, James W. Heisig, Paul F. Knitter 2005 ISBN:0-941532-89-5 p. 50
- Zen Buddhism : a History: Japan by Heinrich Dumoulin, James W. Heisig, Paul F. Knitter 2005 ISBN:0-941532-90-9 p. 5
- Soto Zen in Medieval Japan by William Bodiford 2008 ISBN:0-8248-3303-1 p. 39
- The Cambridge History of Japan: Medieval Japan by Kōzō Yamamura, John Whitney Hall 1990 ISBN:0-521-22354-7
- An introduction to the Christian Orthodox churches by John Binns 2002 ISBN:0-521-66738-0 p. 128
- "Hesychasm". http://orthodoxwiki.org/Hesychasm.
- Archived from the original on February 11, 2014.
- Christian Spirituality: A Historical Sketch by George Lane 2005 ISBN:0-8294-2081-9 p. 20
- Christian spirituality: themes from the tradition by Lawrence S. Cunningham, Keith J. Egan 1996 ISBN:0-8091-3660-0 p. 38
- The Oblate Life by Gervase Holdaway, 2008 ISBN:0-8146-3176-2 p. 109
- After Augustine: the meditative reader and the text by Brian Stock 2001 ISBN:0-8122-3602-5 p. 105
- Gustave Reininger, ed (1997). Centering prayer in daily life and ministry. New York: Continuum. ISBN 978-0-8264-1041-2. https://books.google.com/books?id=xEhaEDm7jsIC&pg=PT1.
- The organization Contemplative Outreach , which teaches Christian Centering Prayer, has chapters in non-Western locations in Malaysia, Singapore, and South Korea (accessed 5 July 2010)
- A clinical guide to the treatment of human stress response by George S. Everly, Jeffrey M. Lating 2002 ISBN:0-306-46620-1 page 200
- Encyclopedia of Psychology and Religion by David A. Leeming, Kathryn Madden, Stanton Marlan 2009 ISBN page 559
- "8.0% of U.S. adults (18 million) used Meditation". 2014-11-11. https://nccih.nih.gov/research/statistics/NHIS/2012/mind-body/meditation.
- Cramer, Holger; Hall, Helen; Leach, Matthew; Frawley, Jane; Zhang, Yan; Leung, Brenda; Adams, Jon; Lauche, Romy (2016). "Prevalence, patterns, and predictors of meditation use among US adults: A nationally representative survey". Scientific Reports 6: 36760. doi:10.1038/srep36760. PMID 27829670. Bibcode: 2016NatSR...636760C.
- Kachan, Diana; Olano, Henry; Tannenbaum, Stacey L.; Annane, Debra W.; Mehta, Ashwin; Arheart, Kristopher L.; Fleming, Lora E.; Yang, Xuan et al. (5 January 2017). "Prevalence of Mindfulness Practices in the US Workforce: National Health Interview Survey". Preventing Chronic Disease 14: E01. doi:10.5888/pcd14.160034. PMID 28055821.
- Fox, Kieran C.R.; Nijeboer, Savannah; Dixon, Matthew L.; Floman, James L.; Ellamil, Melissa; Rumak, Samuel P.; Sedlmeier, Peter; Christoff, Kalina (2014). "Is meditation associated with altered brain structure? A systematic review and meta-analysis of morphometric neuroimaging in meditation practitioners". Neuroscience & Biobehavioral Reviews 43: 48–73. doi:10.1016/j.neubiorev.2014.03.016. PMID 24705269.
- Van Dam, Nicholas T.; van Vugt, Marieke K.; Vago, David R.; Schmalzl, Laura; Saron, Clifford D.; Olendzki, Andrew; Meissner, Ted; Lazar, Sara W. et al. (January 2018). "Mind the Hype: A Critical Evaluation and Prescriptive Agenda for Research on Mindfulness and Meditation". Perspectives on Psychological Science 13 (1): 36–61. doi:10.1177/1745691617709589. PMID 29016274.
- Stetka, Bret (7 December 2017). "Where's the Proof that Mindfulness Really Works?". Scientific American Mind 29 (1): 20–23. doi:10.1038/scientificamericanmind0118-20.
- Van Dam, Nicholas T.; van Vugt, Marieke K.; Vago, David R.; Schmalzl, Laura; Saron, Clifford D.; Olendzki, Andrew; Meissner, Ted; Lazar, Sara W. et al. (10 October 2017). "Reiterated Concerns and Further Challenges for Mindfulness and Meditation Research: A Reply to Davidson and Dahl". Perspectives on Psychological Science 13 (1): 66–69. doi:10.1177/1745691617727529. PMID 29016240.
- Harrington, Anne; Dunne, John D. (2015). "When mindfulness is therapy: Ethical qualms, historical perspectives". American Psychologist 70 (7): 621–631. doi:10.1037/a0039460. PMID 26436312. http://nrs.harvard.edu/urn-3:HUL.InstRepos:25757884.
- Strauss, Clara; Cavanagh, Kate; Oliver, Annie; Pettman, Danelle (24 April 2014). "Mindfulness-Based Interventions for People Diagnosed with a Current Episode of an Anxiety or Depressive Disorder: A Meta-Analysis of Randomised Controlled Trials". PLOS ONE 9 (4): e96110. doi:10.1371/journal.pone.0096110. PMID 24763812. Bibcode: 2014PLoSO...996110S.
- Khoury, Bassam; Sharma, Manoj; Rush, Sarah E.; Fournier, Claude (June 2015). "Mindfulness-based stress reduction for healthy individuals: A meta-analysis". Journal of Psychosomatic Research 78 (6): 519–528. doi:10.1016/j.jpsychores.2015.03.009. PMID 25818837.
- Chiesa, Alberto; Serretti, Alessandro (16 April 2014). "Are Mindfulness-Based Interventions Effective for Substance Use Disorders? A Systematic Review of the Evidence". Substance Use & Misuse 49 (5): 492–512. doi:10.3109/10826084.2013.770027. PMID 23461667.
- Tang, Yi-Yuan; Hölzel, Britta K.; Posner, Michael I. (April 2015). "The neuroscience of mindfulness meditation". Nature Reviews Neuroscience 16 (4): 213–225. doi:10.1038/nrn3916. PMID 25783612.
- Luberto, Christina M.; Shinday, Nina; Song, Rhayun; Philpotts, Lisa L.; Park, Elyse R.; Fricchione, Gregory L.; Yeh, Gloria Y. (2017). "A Systematic Review and Meta-analysis of the Effects of Meditation on Empathy, Compassion, and Prosocial Behaviors". Mindfulness 9 (3): 708–24. doi:10.1007/s12671-017-0841-8. PMID 30100929.
- Kreplin, Ute; Farias, Miguel; Brazil, Inti A. (5 February 2018). "The limited prosocial effects of meditation: A systematic review and meta-analysis". Scientific Reports 8 (1): 2403. doi:10.1038/s41598-018-20299-z. PMID 29402955. Bibcode: 2018NatSR...8.2403K.
- "Does meditation carry a risk of harmful side effects?". 2017-05-26. https://www.nhs.uk/news/lifestyle-and-exercise/does-meditation-carry-a-risk-of-harmful-side-effects/.
- "Dangers of Meditation". 2016. https://www.psychologytoday.com/us/blog/mindfulness-wellbeing/201603/dangers-meditation.
- "Seriously... – Seriously... – Is Mindfulness Meditation Dangerous?". http://www.bbc.co.uk/programmes/articles/2nB1psRz3JFQpzDh6J2Z6xl/is-mindfulness-meditation-dangerous.
- "Meditation is touted as a cure for mental instability but can it actually be bad for you?". 2015. https://www.independent.co.uk/life-style/health-and-families/features/meditation-is-touted-as-a-cure-for-mental-instability-but-can-it-actually-be-bad-for-you-10268291.html?amp.
- Schlosser, Marco; Sparby, Terje; Vörös, Sebastjan; Jones, Rebecca; Marchant, Natalie L. (2019). "Unpleasant meditation-related experiences in regular meditators: Prevalence, predictors, and conceptual considerations". PLOS ONE 14 (5): e0216643. doi:10.1371/journal.pone.0216643. PMID 31071152. Bibcode: 2019PLoSO..1416643S.
- Vörös, Sebastjan (2016). "Sitting with the Demons – Mindfulness, Suffering, and Existential Transformation". Asian Studies 4 (2): 59–83. doi:10.4312/as.2016.4.2.59-83. https://revije.ff.uni-lj.si/as/article/view/6416. Retrieved 31 January 2020.
- Austin, James H. (1999) Zen and the Brain: Toward an Understanding of Meditation and Consciousness, Cambridge: MIT Press, 1999, ISBN:0-262-51109-6
- Azeemi, Khwaja Shamsuddin Azeemi (2005) Muraqaba: The Art and Science of Sufi Meditation. Houston: Plato, 2005, ISBN:0-9758875-4-8
- Bennett-Goleman, T. (2001) Emotional Alchemy: How the Mind Can Heal the Heart, Harmony Books, ISBN:0-609-60752-9
- Benson, Herbert and Miriam Z. Klipper. (2000 ). The Relaxation Response. Expanded Updated edition. Harper. ISBN:0-380-81595-8
- Bond, Kenneth; Ospina, Maria B.; Hooton, Nicola; Bialy, Liza; Dryden, Donna M.; Buscemi, Nina; Shannahoff-Khalsa, David; Dusek, Jeffrey et al. (2009). "Defining a complex intervention: The development of demarcation criteria for 'meditation'". Psychology of Religion and Spirituality 1 (2): 129–137. doi:10.1037/a0015736. (NB: Bond, Ospina et al., 2009, has substantial overlap with the full report by Ospina, Bond et al., 2007, listed below. Overlap includes the first 6 authors of this paper, and the equivalence of Table 3 on p. 134 in this paper with Table B1 on p. 281 in the full report)
- Craven, John L. (October 1989). "Meditation and Psychotherapy *". The Canadian Journal of Psychiatry 34 (7): 648–653. doi:10.1177/070674378903400705. PMID 2680046.
- Goleman, Daniel (1988). The meditative mind: The varieties of meditative experience. New York: Tarcher. ISBN 978-0-87477-833-5. https://archive.org/details/meditativemind00dani.
- Hayes, S. C.; Strosahl, K. D.; Wilson, K. G. (1999) Acceptance and Commitment Therapy. New York: Guilford Press.
- Kutz, I; Borysenko, JZ; Benson, H (January 1985). "Meditation and psychotherapy: a rationale for the integration of dynamic psychotherapy, the relaxation response, and mindfulness meditation". American Journal of Psychiatry 142 (1): 1–8. doi:10.1176/ajp.142.1.1. PMID 3881049.
- Lutz, A.; Greischar, L. L.; Rawlings, N. B.; Ricard, M.; Davidson, R. J. (16 November 2004). "Long-term meditators self-induce high-amplitude gamma synchrony during mental practice". Proceedings of the National Academy of Sciences 101 (46): 16369–16373. doi:10.1073/pnas.0407401101. PMID 15534199. Bibcode: 2004PNAS..10116369L.
- Metzner, R. (2005) Psychedelic, Psychoactive and Addictive Drugs and States of Consciousness. In Mind-Altering Drugs: The Science of Subjective Experience, Chap. 2. Mitch Earlywine, ed. Oxford University Press.
- MirAhmadi, As Sayed Nurjan (2005) Healing Power of Sufi Meditation. Islamic Supreme Council of America.
- Nirmalananda Giri, Swami (2007) Om Yoga: Its Theory and Practice In-depth study of the classical meditation method of the Bhagavad Gita, Yoga Sutras of Patanjali, and the Upanishads.
- Ospina, MB; Bond, K; Karkhaneh, M; Tjosvold, L; Vandermeer, B; Liang, Y; Bialy, L; Hooton, N et al. (June 2007). "Meditation practices for health: state of the research". Evidence Report/Technology Assessment (155): 1–263. PMID 17764203.
- Perez-De-Albeniz, Alberto; Holmes, Jeremy (2000). "Meditation: Concepts, Effects And Uses In Therapy". International Journal of Psychotherapy 5 (1): 49–58. doi:10.1080/13569080050020263.
- Shalif, Ilan et al. (1989) Focusing on the Emotions of Daily Life (Tel-Aviv: Etext Archives, 2008)
- Shapiro, D. H. (1982). "Overview: Clinical and physiological comparison of meditation with other self-control strategies". American Journal of Psychiatry 139 (3): 267–74. doi:10.1176/ajp.139.3.267. PMID 7036760. ; Reprinted as chapter 1 (pp. 5–10) in Shapiro, Deane H.; Walsh, Roger N. (1984). Meditation, classic and contemporary perspectives. New York: Aldine. ISBN 978-0-202-25136-3. https://books.google.com/books?id=w9sv49ZHqWUC. (the book was republished in 2008: ISBN:978-0-202-36244-1)
- Shapiro, Deane H. (1992). "Adverse effects of meditation: a preliminary investigation of long-term meditators". International Journal of Psychosomatics 39 (1–4): 62–7. PMID 1428622.
- Shear, Jonathan, ed (2006). The experience of meditation: Experts introduce the major traditions. St. Paul, MN: Paragon House. ISBN 978-1-55778-857-3. https://www.loc.gov/catdir/toc/ecip066/2005037743.html.
- Sogyal Rinpoche, The Tibetan Book of Living and Dying, ISBN:0-06-250834-2
- Smith, Fritz Frederick (1986): Inner Bridges: A Guide to Energy Movement and Body Structure, Humanics Ltd. Partners, ISBN:978-0-89334-086-5.
- Tart, Charles T., editor. Altered States of Consciousness (1969) ISBN:0-471-84560-4
- Trungpa, C. (1973) Cutting Through Spiritual Materialism, Shambhala South Asia Editions, Boston, Massachusetts.
- Trungpa, C. (1984) Shambhala: The Sacred Path of the Warrior, Shambhala Dragon Editions, Boston, Massachusetts.
- Erhard Vogel. (2001) Journey Into Your Center, Nataraja Publications, ISBN:1-892484-05-6
- Wenner, Melinda. "Brain Scans Reveal Why Meditation Works." LiveScience.com. 30 June 2007.
- Ajahn Brahm, Mindfulness Bliss and Beyond. ISBN:978-0-86171-275-5
- Meditation & The References From Various Religions – What is Meditation.
- Baba, Meher (1995). Discourses. Myrtle Beach, SC: Sheriar Foundation. ISBN 978-1-880619-09-4. http://www.discoursesbymeherbaba.org.
- Cooper, David. A. The Art of Meditation: A Complete Guide. ISBN:81-7992-164-6
- Easwaran, Eknath. Meditation (see article). ISBN:0-915132-66-4 new edition: Passage Meditation. ISBN:978-1-58638-026-7. The Mantram Handbook ISBN:978-1-58638-028-1
- Glickman, Marshall (2002) Beyond the Breath: Extraordinary Mindfulness Through Whole-Body Vipassana. ISBN:1-58290-043-4
- Goenka, S. N.. Meditation Now: Inner Peace through Inner Wisdom, ISBN:1-928706-23-1
- Hanson, Rick; Mendius, Richard (2009). Buddha's Brain: The Practical Neuroscience of Happiness, Love, and Wisdom. New Harbinger Publications. ISBN 978-1-57224-695-9. https://archive.org/details/isbn_9781572246959.
- Hart, William. Art of Living, Vipassana Meditation, ISBN:0-06-063724-2, ISBN:978-0-06-063724-8
- Krishnamurti, Jiddu. This Light in Oneself: True Meditation, 1999, Shambhala Publications. ISBN:1-57062-442-9
- Heller, Rick. Secular Meditation: 32 Practices for Cultivating Inner Peace, Compassion, and Joy – A Guide from the Humanist Community at Harvard, 2015, New World Library. ISBN:978-1-60868-369-7
- Levin, Michal. Meditation, Path to the Deepest Self, Dorling Kindersley, 2002. ISBN:978-0-7894-8333-1
- Long, Barry. Meditation: A Foundation Course – A Book of Ten Lessons. ISBN:1-899324-00-3
- Meditation for Beginners without Religion – Meditation for Beginners.
- Meiche, Michele. Meditation for Everyday Living. ISBN:0-9710374-6-9
- Monaghan, Patricia and Eleanor G. Viereck. Meditation: The Complete Guide. ISBN:1-57731-088-8
- Oldstone-Moore, Jennifer. Understanding Confucianism, Duncan Baird, 2003. ISBN:1-904292-12-7.
- Saraydarian, Torkom (1976). The Science of Meditation. TSG Publishing Foundation. ISBN 978-0-911794-29-8.
- Shankarananda, Swami. Happy For No Good Reason, Shaktipat Press, 2004. ISBN:978-0-9750995-1-3
- Vethathiri Maharishi. Yoga for Modern life.
- Wood, Ernest. Concentration – An Approach to Meditation. Theosophical Publishing House 1949. ISBN:0-8356-0176-5.
- Yogananda, Paramahansa. Autobiography of a Yogi.
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