Some Definitions
Meditation-that
great and mysterious subject which in the past has always conjured up the image
of the solitary Asian ascetic sitting in deep trance-is fast appearing in unexpected
places throughout modern American culture. Secretaries are doing it as part of
their daily noon yoga classes. Preadolescent teenagers dropped off at the YMCA
by their mothers on a Saturday morning are learning it as part of their karate
training. Truck drivers and housewives in the Stress Reduction Program at the
University of Massachusetts Medical Center are practicing a combination of Hindu
yoga and Buddhist insight meditation to control hypertension. Star athletes prepare
themselves for a demanding basketball game with centering techniques they learned
in Zen. [1]
Dhyana is the generic Sanskrit term for meditation, which in the
Yoga Sutras refers to both the act of inward contemplation in the broadest sense
and more technically to the intermediate state between mere attention to an object
(dharana) and complete absorption in it (samadhi). [2] The earliest known reference
to such practice on the Indian subcontinent occurs on one of the seals, a figure
seated in the lotus posture, found in the ruins of the pre-Aryan civilizations
at Harappa and Mohenjodaro which existed prior to 1500 BCE. Most of the orthodox
Hindu schools of philosophy derive their meditation techniques from yoga, but
superimpose their own theoretical understanding of consciousness onto the results
of the practice. [3]
Meditation is also referred to as a spiritual practice
in China. Chinese forms of meditation have their origins in the early roots of
popular Taoism which existed long before the codification of Taoism as a formal
philosophy during the seventh century, B.C.. However, there is no concrete evidence
to prove that meditation first arose in Hindu culture and then spread elsewhere.
Thus, for the time being the original meditative traditions in China and India
should be considered as separate and indigenous. To further complicate the issue,
analogies between meditative states and trance consciousness suggest that even
earlier precursors to the Asian meditative arts can be found in shamanic cultures
such as those in Siberia and Africa. [4]
As for modern developments, in trying
to formulate a definition of meditation, a useful rule of thumb is to consider
all meditative techniques to be culturally embedded. This means that any specific
technique cannot be understood unless it is considered in the context of some
particular spiritual tradition, situated in a specific historical time period,
or codified in a specific text according to the philosophy of some particular
individual. [5] Thus, to refer to Hindu meditation or Buddhist meditation is not
enough, since the cultural traditions from which a particular kind of meditation
comes are quite different and even within a single tradition differ in complex
ways. The specific name of a school of thought or a teacher or the title of a
specific text is often quite important for identifying a particular type of meditation.
Vipassana, or insight meditation, for instance, as practiced in the United States
is derived from the Theravada tradition of Buddhism, and is usually associated
with the teachings of the Burmese monk Mahasi Sayadaw; Transcendental Meditation
is associated exclusively with the teachings of Maharishi Mahesh Yogi, whose tradition
is Vedantic Hinduism; and so on.
The attempt to abstract out the primary characteristics
of meditation from a grab bag of traditions in order to come to some purified
essence or generic definition is a uniquely Western and relatively recent phenomenon.
This tendency should be considered, however powerful and convincing its claim
as an objective, universal, and value-free method, to be an artifact of one culture
attempting to comprehend another that is completely different. [6]
At the same
time, however, Western styles of meditation have long existed in the form of contemplative
prayer, and contemporary interest in Asian practices has kindled a resurgence
of interest in Western parallels. Orison, the repetitive and devotional meditation
on Christ, repetition of the Holy Names, the spiritual teachings of St. Ignatius,
and the Eastern Orthodox practice of the philokalia are examples from the Western
contemplative tradition that come nearest to meditation as it has been cultivated
in Asian countries. Indeed there is an unbroken tradition of mysticism which can
be said to embody forms of meditative practice in the West-from the NeoPlatonists
such as Plotinus, through the medieval mystics both early and late-Johannes Eriugena,
St. Bonaventure, John of the Cross, St. Theresa, St. Bernard of Clarivaux-followed
by such personalities as Robert Parsons, Margaret Mary Alacoque, and Emanuel Swedenborg,
to modern Christian contemplatives such as Pierre Teilhard de Chardin and Thomas
Merton, and now Schlomo Carlbach, Bede Griffiths, and David Steindl-Rast. [7]
But for purposes of carrying on a coherent discussion about the subject, while
mystical awakening can be found in some form in all cultures, meditation per se
should be taken as a uniquely Asian phenomenon which, wholesale, has only recently
come to the attention of the West. In its new Western context, particularly in
the United States, however, it has undergone a significant reformulation. In the
US it has become indigenized, so that now one can say that Asian forms of meditation
have become thoroughly American. [8]
The Americanization of Meditation
Ideas
about the Eastern meditative traditions began seeping into American popular culture
even before the American Revolution through the various sects of European occult
Christianity that transplanted themselves to such new settlements as Germantown
and Ephrata in William Penn's "Holy Experiment," which he named Pennsylvania.
Early framers of the Declaration of Independence and the Constitution were influenced
by teachings from mystical Sufism and the Jewish Kaballah through their membership
in secret fraternities such as the Rosicrucians.
Asian ideas then came pouring
in during the era of the transcendentalists, especially between the 1840s and
the 1880s, largely influencing the American traditions of spiritualism, theosophy,
and mental healing. The Hindu conception of Brahman was reformulated by Ralph
Waldo Emerson into the New England vision of God as the Oversoul, while Henry
David Thoreau's ideas on civil disobedience arose out of his reading of Hindu
scriptures on meditation, yoga, and non-violence. At the same time, spiritualists-those
who believed that science had established communication with the dead through
the medium of the group seance-also dabbled in Asian ideas. Helena Blavatsky,
co-founder of the International Theosophical Society, is usually credited with
introducing Hindu conceptions of discarnate entities into American spiritualist
circles. In this context, the Theosophists also translated Hindu texts on meditation
and for the first time made them available in popular form to English-speaking
audiences. Similarly, New Thought practitioners-followers of the healer Phineas
P. Quimby-also included meditation techniques such as guided visualizations and
the mantra into their healing regimes.
In general, by the late nineteenth
century Americans appropriated Asian ideas to fit their own optimistic, pragmatic,
and eclectic understanding of inner experience. This usually meant adapting ideas
such as reincarnation and karma into a very liberal and heavily Christianized,
but nevertheless secular, psychology of character development that was closer
to the philosophy of transcendentalism than to doctrines in any of the Christian
denominations. (Today, the same standard for interpreting Asian ideas persists
but in the form of a neo-transcendentalist, Jungian, and counter-cultural definition
of higher consciousness.)
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 taught
meditation to the spiritualists and New Thought practitioners in New Hampshire
and went on to found various Vedanta ashrams around the country in his wake. Anagarika
Dharmapala lectured at Harvard on Theravada Buddhist meditation in 1904; Abdul
Baha followed with a 235-day tour of the US teaching the Islamic principles of
Bahai, and Soyen Shaku toured in 1907 teaching Zen and the principles of Mahayana
Buddhism.
By then, the idea of comparative religions had caught on as an academic
field of inquiry in the universities. Following the Sacred Books of the East Series,
edited by F. Max Mueller, and major translations of the Theravada scriptures by
the Pali Text Society in England, the Harvard Oriental Series appeared after 1900
under the editorship of Charles Rockwell Lanman. Meanwhile, the Cambridge Conferences
on Comparative Religions, carried on by Mrs. Ole Bull in her Brattle Street home
near Harvard University, and the Greenacre School of Comparative Religions, operated
by Sarah Farmer in Portsmouth, New Hampshire, had been bringing ideas about meditation
to interested New Englanders since the late 1890s.
During the 1920s, American
popular culture was introduced to the meditative practices of the Hindu yogi Paramahansa
Yogananda. Gurdjieff, the Georgian mystic who had toured the US in 1924, was spreading
the gospel of meditation in action to American expatriates in Paris by the 1930s.
A young Hindu trained in theosophy named Jidhu Krishnamurti had been touring the
US around that same time. Settling in Southern California in the 1940s, Krishnamurti
would soon be joined by English émigrés fleeing the European war,
such as Christopher Isherwood, Gerald Heard, and Aldous Huxley, who were themselves
writers and practitioners of the meditative arts.
During World War Two, Huxley,
Heard, and others became disciples of the meditation teacher Swami Prabhavananda,
head of the Vedanta Society of Southern California. Together, they produced such
influential books as Vedanta for the West and assisted in the popular dissemination
of texts such the Hindu Upanishads and the Yoga Sutras. Meanwhile, on the east
coast of the United States, Swami Akhilananda of Boston frequently met with leading
university intellectuals in psychology, philosophy, and religion, including Gordon
Allport, Peter Bertocci, William Ernest Hocking, and George H. Williams. One product
of this liason was Akhilananda's Hindu Psychology (1946), with an introduction
by Gordon Allport, a text on the philosophy and psychology of Vedantic meditation.
Another
momentous event introducing Asian ideas to the West was the arrival in 1941 of
Henrich Zimmer, Indologist and Sanskrit scholar, who had been a friend and confidant
of C. G. Jung. Zimmer brought the young Joseph Campbell, comparative mythologist
and folklorist, to the attention of the newly formed Bollingen Foundation. Subsequently,
the Foundation produced the English translation of Jung's collected works, as
well as numerous books by Zimmer, which Campbell edited, among other titles. Perhaps
the most influential product of this endeavor was the Bollingen edition of the
I Ching, or Chinese Book of Changes. The I Ching was a Taoist oracle book revered
in Chinese religious history as one of the four great Confucian classics. Translated
by Richard Wilhelm with a preface by Jung, the work has continued to enjoy immense
popularity since its first publication in 1947.
The 1950s represented a major
expansion of interest in both meditation and Asian philosophy. Frederick Speigelberg,
a professor of comparative religions at Stanford, opened the California Institute
of Asian Studies in 1951, which highlighted the work of the modern Hindu mystic
and social reformer Sri Aurobindo Ghose. Alan Watts, a student of Zen and former
Episcopalian minister, soon joined the faculty and within a few years produced
such best-selling books as Psychotherapy East and West and The Meaning of Zen.
It was also during this time that Michael Murphy first came under the influence
of Speigelberg, was introduced to the teachings of Sri Aurobindo, and began the
practice of meditation. With the assistance of Abraham Maslow, Alan Watts, Willis
Harman, Aldous Huxley, George Leonard and others, Murphy would soon collaborate
with Richard Price to launch Esalen Institute, which quickly became the world's
premier growth center for human potential.
During the same period of the early
1950s, with the help of Watts, D. T. Suzuki came from Japan to California and
introduced Zen to a new generation of Americans. Suzuki settled in New York, where
he accepted a visiting professorship at Columbia. His seminars were open to the
public and subsequently had a wide influence. Thomas Merton visited him. The neo-Freudians
such as Karen Horney and Erich Fromm were his students. Suzuki even took Horney
on a three-month tour of the religious shrines in Japan. John Cage heard him,
as did J. D. Salinger. Soon, Suzuki was profiled in The New York Times, and many
of his previous works on the history and philosophy of Zen, published in relative
obscurity, were translated and reprinted for American audiences. Zen, embraced
by the beat generation, had suddenly come to the West.
What occurred next opened
an entirely new era of popular interest in meditation. This was the confluence
of three major cultural events in the 1960s: the psychedelic revolution, the Communist
invasion of Asia, and the rise of the American counter-culture, especially in
terms of widespread opposition to the Vietnam War.
By the early 1960s, mind
expanding drugs were being taken by a significant segment of the post war baby
boom, a generation which numbered some 40 million people born between 1945 and
1955 who came of age in the late 1960s and early 1970s. This led young people
in their teens and twenties to collectively open the doors of inward perception,
experiment with alternative lifestyles, and question established cultural norms
in Western society. An entire generation soon established their own alternative
institutions which began to operate in defiance of traditional cultural forms
still dominated by the ideology of their parents' generation. Subsequently, this
was to have important political, economic, religious, and social consequences
in the West, especially in the United States as enduring but alternative cultural
norms began to take root in the younger generation of the American middle class.
At the same time, the increased Soviet influence in India, the Cultural Revolution
in China, the Communist Chinese takeover of Tibet and Mongolia, and the increased
political influence of Chinese Communism in Korea and Southeast Asia were key
forces that collectively set the stage for an influx of Asian spiritual teachers
to the West. An entirely new generation of them appeared on the American scene
and they found a willing audience of devotees within the American counter-culture.
Swami A.C. Bhaktivedanta Swami, Swami Satchitananda, Guru Maharaji, Kerpal Singh,
Nayanaponika Thera, Swami Rama, Thich Nhat Hanh, Chogyam Trungpa, Maharishi Mahesh
Yogi, Swami Muktananda, Sri Bagwan Rujneesh, Pir Viliyat Kahn, and the Karmapa
were but a few of the names that found followers in the United States. While there
remain numerous contemporary voices, such as Guru Mai, Thich Nhat Hanh, the Maharishi,
and Sogyal Rinpoche, there can be little doubt, historically, that the most well
known and influential figure in this pantheon today remains Tenzin Gyatso, the
fourteenth Dalai Lama of Tibet, winner of the Nobel Peace Prize in 1989.
As
a result of such personalities, there has been a tremendous growth in meditation
as a spiritual practice in the United States from the 1960s to the present. This
phenomenon remains largely underestimated by the pundits of American high culture
who see themselves as the main spokespersons for the European rationalist tradition
in the New World. In the first place, from a socio-cultural standpoint, it is
clear that from the 1920s to the 1960s, Freudian psychoanalysis was the primary
socially acceptable avenue through which artists, writers, and aficionados of
modernism gained access to their own interior unconscious processes. For a new
and younger generation of visionaries, however, psychoanalysis was soon replaced
by psychedelic drugs as the primary vehicle for opening the internal doors of
perception. This occurred as a result of experiments undertaken in military and
university laboratories associated with the US Central Intelligence Agency (CIA).
The CIA was interested in developing mind-control drugs for potential use in psychological
warfare. At the same time that the CIA began testing substances such as LSD on
unsuspecting populations of soldiers, businessmen, and college students, some
of these chemicals came into the hands of the scientific and medical community.
Researchers themselves began ingesting mescaline and LSD. Soon, by the late 1950s
and early 1960s, from the psychiatrists' couches in Hollywood to the hallowed
halls of Harvard University, the youthful and educated elite of the American middle
class began to experiment with psychedelics in ever-increasing numbers.
The
counter-culture movement that followed was considered a revolution in consciousness,
driven by mind-expanding drugs, as well as defined by spiritual teachings from
Asian cultures, each creating the conditions for expansion of the other. As the
psychedelic revolution of the 1960s subsided for the post-war baby boomers maturing
into the 1970s, meditation, and all that it implied, then became fixed as an enduring
ethic of that generation. The belief was that meditative practices not only cleansed
consciousness of psychedelics, and confirmed the commitment to pursuing alternative
lifestyles, but they also informed the socio-cultural direction that the lives
of many young people would soon take in establishing new and permanent forms of
lifetime spiritual practice. Now, after thirty years, these developments have
produced advanced Western practitioners, who themselves are qualified senseis,
roshis, swamis, and tulkus. We known them as Ram Dass, Sivananda Radha, Jiyu Kennet
Roshi, Maureen Freidgood, Jack Kornfield, Robert Frager, Richard Baker Roshi,
and others. They have begun to teach these Asian traditions to Western audiences.
In so doing, they are also partipating in their modification by forming new lineages
of meditation practice that, while informed by Asian influences, turn out to be
uniquely Western. Such teachings are already being transmitted to a second and
third generation of younger people in the United States and Europe as well, altering
irrecoverably the shape and direction of spiritual life in contemporary Western
culture.
Not the least of these influences has been renewed interest in the
Western contemplative traditions. Examination of Western mystics had increased
dramatically since the 1960s. Witness, for instance, establishment of the Classics
in Western Spirituality Series, published by the Paulist Press, or the appearance
of the newly formed Mysticism Study Group within the American Academy of Religion.
At the same time, popular books on Christian meditation are clearly linked to
the spiritual awakening that has occurred in the counter-culture. Avery Brooke's
Learning and Teaching Christian Meditation (1975), Joan Cooper's Guided Meditation
and the Teachings of Jesus (1982), and Swami Rama's Meditation in Christianity
(1983) are but a few of the titles that have enjoyed continuous printings since
they first came out. There is also a case to be made for the idea that the fundamentalist
revival in the Christian right has been a direct reaction to the larger upsurge
of spirituality that has occurred in the American counter-culture.
Perhaps
the most significant opportunity to arise out of the new stream of Western meditation
practitioners has been heightened awareness of Asian cultures, especially in terms
of their unique integrity and outlook. While the Judeo-Christian, Greco-Roman,
Western European and Anglo-American tradition continues to export its beliefs
and values into other cultures on a grand scale, the Asian worldview is also fast
asserting itself as a competing economic, political, and social force. But is
a clash of world epistemologies inevitable? Perhaps. Meanwhile, Westerners within
a new and younger generation have appeared who are fast becoming skilled interpreters
of these non-Western traditions as legitimate worldviews in their own right. Their
vehicle, the practice of meditation, could, instead of the predicted clash of
cultures, potentially set the stage for an exchange of ideas between East and
West that may yet turn out to be unprecedented in the history Western thought.
Meditation as a Scientific Study
Within this context scientific interest
in meditation has grown significantly over the past quarter of a century. This
has occurred partly on the justification that science might be able to show us
objectively what meditation is and what its effects are, but also because the
scientific method represents one of the few ways in which our culture can peer
into the depths of another culture so radically different from our own. To objectively
study meditative practices, however, requires that they be taken out of their
subjective context. One quarter claims that science produces objective truth independent
of cultures, while another maintains that the scientific attitude has its own
implied philosophical context, so all we are really doing is taking the subject
out of its original frame of reference and putting it into one we can more easily
understand. The methods and theory surrounding the practice of meditation techniques
thereby undergo a radical change.
According to this second view, no more quintessential
example exists of the Westernization of an Asian idea than the scientific study
of meditation. Science, the product of Aristotelian thinking and the European
rationalist enlightenment, now turns its attention to the intuitive transformation
of personality through awakened consciousness (and other such Asian meanings of
the term enlightenment). This means that the faculties of logic and sense perception,
hallmarks of the scientific method, are now being trained on the personality correlates
of intuition and insight, hallmarks of the traditional inward sciences of the
East.
To grasp what meditation is has proven to be no easy task. The underlying
and usually hidden philosophical assumptions of traditional, rationalist science
do not value the intuitive. They do not acknowledge the reality of the transcendent
or subscribe to the concept of higher states of consciousness, let alone, in the
strictest sense, even admit to the possible existence of unconscious forces active
in cognitive acts of perception. Meditation, therefore, is a topic that characteristically
would not be taken up by mainstream scientists. One would expect that research
funding would be scarce, peer review difficult, and publication channels limited.
The evidence shows that, at least until recently, this has been exactly the case.
The essential difficulty here is not just the reformulation of meditation
techniques to fit the dictates of the scientific method, but rather what might
be called a deeper, more subtle, and potentially more transformative clash of
world epistemologies. It is not simply that meditation techniques have been difficult
to measure but rather that, in the past, meditation has largely been an implicitly
forbidden subject of scientific research. Now, however, major changes are currently
underway within basic science that presage not only further evolution of the scientific
method but also changes in the way science is viewed in modern culture. An unprecedented
new era of interdisciplinary communication within the subfields of the natural
sciences, a fundamental shift from physics to biology, and the cognitive neuroscience
revolution have liberalized attitudes toward the study of meditation and related
subjects. Meanwhile, the popular revolution in modern culture grounded in spirituality
and consciousness is having a growing impact on traditional institutions such
as medicine, religion, mental health, corporate management strategies, concepts
of marriage, child rearing, and the family, and more. Increasingly, educated people
want to know much more about meditation, while our traditional institutions of
high culture remain unprepared as adequate interpreters.
The First Edition
As
a result, when it first appeared, predictably, The Physical and Psychological
Effects of Meditation drew wide attention within the meditation community and
eventually sold out. Its authors, Michael Murphy and Steven Donovan, leaders in
the American growth center movement and themselves seasoned meditators, presented
their bibliography as a project of the Center for Exceptional Functioning, a newly
founded program within Esalen Institute. Esalen, which Murphy had co-founded with
Richard Price in 1961, was, for many, the premier growth center for personal development
in the United States.
Interest in meditation actually began out of the earliest
programs at Esalen. Alan Watts, the well-known interpreter of Zen to the West,
and Al Huang, a Chinese Tai Chi master of movement meditation, both taught meditation-related
workshops when Esalen first opened. Throughout the years, figures such as Suzuki
Roshi, Baker Roshi, Maharishi Mahesh Yogi, Lama Anagarika Govinda, and various
Tibetan Buddhist tulkus introduced different forms of meditation into the growth
center environment and helped to shape the basic theme of the Esalen program.
This theme Murphy conceived as nothing less than the transformation of personality.
The
immediate impulse that launched the bibliographic project, however, was publication
of Murphy's speculative fiction Jacob Atabet (1977). This was a tale, set in modern
San Francisco, about a writer, Darwin Fall, who had been investigating various
miraculous events for the Catholic Church in Rome and doing research into all
kinds of transformative phenomena. Fall meets and begins to chronicle the story
of Jacob Atabet, who is actually in the process of transforming every cell of
his body into the higher spiritual light. Atabet, for his part, finds in Fall
someone who at last understands what he is going through. In the course of the
novel, Atabet needs to be instructed in the contents of the massive text summarizing
Fall's not yet complete research. The monumental tome, given to Atabet in outline
form as a work in progress in that fictional account, later actually became Michael
Murphy's voluminous The Future of the Body (1992).
Meanwhile, scientific publications
and other material collected in the course of putting together The Future of the
Body became the basis for the first edition of the annotated bibliography in meditation
research, which appeared in 1988. Before the advent of the revolution in personal
computers, before managed care took over the health care industry, and before
the full impact of rapid developments in the cognitive neurosciences were felt,
Murphy and Donovan had collected a database of some 10,000 articles on various
aspects of human potential and higher consciousness. Out of this cache they extracted
1253 scientific and literary studies on meditation which formed the core of the
first edition. They introduced their bibliography with a series of essays to make
a statement on the physiological, psychological, and behavioral effects of meditative
practice as was understood in the Western literature. To this analysis they brought
a meditator's reading of both the Eastern and Western contemplative traditions,
which provided insightful comparisons to the slow but steadily growing study of
meditation according to the methods of Western science.
The first edition clearly
indicated that the scientific study of meditation was fast becoming a growth industry.
In the wake of its publication, Esalen, in cooperation with the Institute of Noetic
Sciences, and with financial assistance from Marius Robinson, launched an annual
series of invitation-only conferences on advances in meditation research. These
conferences, held annually at Esalen from 1988 to 1996, brought practitioners
of meditation together with scholars in comparative religions and scientists interested
in experimental and clinical investigation in order to generate cross-disciplinary
dialogue about the experience and the effect of meditative practice. One fruit
of those conferences has been this second edition of the Murphy and Donovan bibliography.
The
Present Update
In the eight years since the first publication of their work,
basic experimental studies on the subject of meditation have steadily increased,
while outcome research in clinical settings has grown at an even faster rate.
At the same time, when compared to what had gone on in the field in the fifty
years preceding 1988, the total rate of increase between 1988 and 1996 in articles
in scholarly and scientific journals as well as trade books has been nothing short
of spectacular.
The second edition, in keeping with the first, chronicles mainly
scientific and scholarly works, revealing several key trends and changes. Since
1988, not only has government sponsored research increased, but meditation is
now a category on the National Library of Medicine's list of computer search subjects.
There also has been an increase in the number of studies reported by researchers
outside the US, especially from Asian countries. While more studies are being
undertaken overall, the majority of research programs appear to be conducted by
practitioners of meditation who are also skilled in the techniques of modern experimental
methods. Finally, and perhaps most important from the standpoint of basic science,
investigation has moved from the level of gross physiology to more detailed points
of biochemistry and the voluntary control of internal states. From a philosophical
standpoint, these studies have also raised a number of issues about the role of
spiritual experiences in both psychology and medicine.
TM and the TM-Sidhi
Project
As Murphy and Donovan pointed out in their first edition, and as the
present update of their work has confirmed, the most prolific research on meditation
in the United States in sheer numbers of published studies has been and continues
to be on Transcendental Meditation. Transcendental Meditation is the specific
introductory program taught by Maharishi Mahesh Yogi, a Vedantic meditation teacher
originally from Madhyapradesh, India, to thousands of disciples, most of whom
are in the West. Meanwhile, the TM-Sidhi program (an anglicized version of the
Sanskrit siddhi, meaning supernormal powers) represents more advanced training
in the Vedantic interpretation of the Yoga Sutras of Patanjali. The experimental
research program into the effects of TM is carried on largely at Maharishi Mahesh
International University (MIU) in Fairfield, Iowa (now called the Maharishi International
School of Management), but there are other centers and individuals engaged in
TM research as well.
Over the past two decades, David Orme-Johnson, one of
the key investigators at MIU, and his colleagues have complied and edited 508
studies on TM in five volumes under the title Scientific Research on Maharishi's
Transcendental Meditation and TM-Sidhi Program: Collected Papers (Orme-Johnson
and Farrow, 1977; Chalmers, Clements, Schenkluhn and Weinless, 1989a, 1989b, 1989c;
Wallace,Orme-Johnson and Dillbeck, 1990). These studies are arranged approximately
in chronological order in each volume under the headings of physiology, psychology,
sociology, and then either theoretical or review oriented papers. Experimental
studies reported are about evenly divided between articles in refereed journals
and those from TM conferences and in-house TM publications.
The content of
the collected papers indicates that, historically, TM researchers began by positing
the existence of a fourth state of consciousness-a hypometabolic waking state
which their physiological measures suggested was distinctly different from either
normal waking consciousness, the state of sleep with dreams, or the state of deep
sleep without dreams. Studies then began to show effects when TM was applied to
medical conditions such as asthma, angina, and high blood pressure. Personality
variables became a focus of research. These included measures of intellectual
problem-solving ability, thinking and recall, creativity, field independence,
sense of self-esteem, and self-actualization. Researchers then moved into applied
social situations, looking at the effects of teaching TM to the police, the military,
and such populations as juvenile offenders, incarcerated adults, high school students,
and athletes, as well as managers in the corporate environment. Meanwhile, more
subtle biochemical measures of blood chemistry were also undertaken. These included
endocrine levels, effects on neurotransmitters such as dopamine, noradrenaline,
and serotonin, and the measurement of altered cell metabolism. TM was also examined
in the context of various psychiatric disorders.
By the late 1970s studies
began to appear testing the abilities of advanced meditators in the TM-Sidhi program
on numerous variables during deep meditation and during what they described as
yogic-flying. Along with individual studies, TM researchers also began reporting
evidence for an inverse correlation between the amount of meditation going on
and sociological variables such as the local and national crime rate for a given
period. This has been labeled the Maharishi Effect. Finally, there are numerous
papers on TM and world peace.
After almost a quarter of a century of scientific
investigation, TM researchers now describe their findings in theoretical terms
referring to "Vedic psychology" and "Vedic science." Their
system clearly acknowledges the reality of the transcendent and subserves materialist
methods of Western scientific investigation under the larger domain of spiritual
experience within the philosophical and religious context of Hindu monism. Their
expertise with certain aspects of Western science has become quite sophisticated,
however, creating an altogether new avenue of investigation at the interface between
science and spirituality. In the new and more open scientific climate toward research
on the subject of meditation, TM researchers have successfully been able to master
the blind peer review process and were recently awarded some $2,500,000 in research
grants from the National Institutes of Health. Their studies will look at the
large scale application of TM in the treatment of alcohol and drug abuse and in
such conditions as hypertension. [9]
Their preliminary research has shown
that, with regard to drug dependence, the traditional single-cause-for-a-single-illness
model is unworkable. Instead, addiction is viewed as a progressive behavior pattern
involving a complex of physiological, psychological, and socio-cultural variables
that can be successfully influenced by meditative practice at key points. In the
case of hypertension, they have shown that psycho-pharmacology is still the preferred
medical intervention but remains complicated because of toxic side effects, issues
of patient non-compliance, and the fact that drugs work well on preventing stroke
but not coronary heart disease. Their previous studies have confirmed that meditation
works better than drug placebos, but is slower acting than pharmacologic agents,
leading them to confirm the current recommendation that TM is most effective when
used in combination with other therapies.
Herbert Benson: The Mind-Body Medical
Institute
Another of the most visible research projects into the effects of
meditation originally reported in the first edition of the Murphy and Donovan
bibliography has been going on under the direction of Herbert Benson, cardiologist
at Harvard Medical School. In the late 1960s, Benson began studying Transcendental
Meditation practitioners. He has since expanded his work by looking at Tibetan
Buddhist meditators, and generic forms of relaxation capable of being elicited
by the general population.
His first major work, a trade book entitled The
Relaxation Response, appeared in 1975. In it, he described procedures he believed
were generic to the onset of meditation and other contemplative practices. The
conditions necessary to evoke the relaxation response involve a quiet environment,
repetition of a sound or phrase, a passive attitude, and relaxed watchful breathing.
Meanwhile, in the medical literature he had identified the relaxation response
as a natural reflex mechanism which, when practiced twenty minutes a day, reduced
stress and physiologically had the opposite effect of the fight-flight reflex.
Beyond
the Relaxation Response appeared in 1984, and combined Benson's research into
both the relaxation response and the placebo effect. This text emphasized the
role that harnessing physiology can play in improving quality of life and character.
Benson followed in 1987 with Your Maximum Mind, a text that clearly associates
the positive physiological effects of the relaxation response with the hopefulness
of the patient's own religious beliefs and values.
Since publication of Your
Maximum Mind, Benson has launched the Mind-Body Medical Institute, a for-profit
research and training initiative in behavioral medicine, in conjunction with the
Deaconess Hospital in Boston and the Harvard Medical School. Two major streams
of Benson's work on meditation are carried on at this Institute. One involves
ongoing programs in scientific research, while the other is dedicated to community
education.
Since 1967 Benson has been working on identifying the physiological
and neurochemical underpinnings of the relaxation response, which he defines as
a hypometabolic state of parasympathetic activation, that is, a state of deep
rest. Early work showed the effect of the relaxation response on lowering conditions
such as essential hypertension, headache, and alcohol consumption. Studies then
moved to show the effect of the relaxation response on various forms of heart
disease, serum levels in the blood, and on psychiatric disorders such as anxiety.
Other studies compared the relaxation response with other forms of relaxation
such as hypnosis.
The next major phase was to assess the effects of the relaxation
response in a variety of clinical situations. Women experiencing moderate forms
of PMS were found to benefit from the technique. Patients at a major health maintenance
organization were found to utilize the facilities less and to report less illness
over time when taught Benson's method. Recently, the Institute has inaugurated
a successful relaxation curriculum for high school students.
At the same time,
Benson has also been investigating advanced meditators. While he began with practitioners
of TM, as work on the relaxation response became more sophisticated, Benson turned
his attention to measuring the physiological changes in advanced Tibetan Buddhist
meditators, using monks who follow the Dalai Lama. These were on-site investigations
at monasteries in Nepal in the Himalayas. Most recently, Benson and his colleagues
have been testing out the physiological effects of different forms of practice,
as well as assessing metabolic and electrophysiologic changes in advanced meditators.
On the educational side, The Mind-Body Medical Institute offers regular one-week
training programs for health care practitioners in all aspects of the relaxation
response. The Institute franchises out its model to hospitals and other health
care facilities and periodically launches educational programs for the public.
In December of 1995, for instance, the Institute sponsored a major conference
on "Spirituality and Healing in Medicine." The three-day program was
aimed at clinical practitioners, including physicians, psychologists, nurses,
clergy, social workers, allied health professionals, and health care administrators.
Perhaps for the first time, scientists, and Western healthcare practitioners joined
with scholars in comparative religions to assess the relationship between spirituality
and health. Here presentations on scientific evidence as well as historical and
thematic scholarship attempted to interpret the life-world of radically different
epistemological frames of reference from those of the laboratory scientist. It
also meant taking seriously the claims of faith traditions in the West such as
Pentacostalism, the Charismatic Catholic movement, and Seventh Day Adventism which
the scientific outlook normally rejects. As well, Islamic, Hindu, and Buddhist
scholars took up the more difficult task of interpreting the spiritual traditions
of non-western cultures as significant sources of healing. Thoughout the conference,
the practice of meditation played a central role in these discussions.
More
recently, Benson has released Timeless Healing: The Power and Biology of Belief
(Benson and Stark, 1996). In this text he renames the placebo effect "remembered
wellness." By using this new term he takes the idea of the placebo, which
carries a negative connotation in science as something "not real," and
re-examines it as a new psychological tool in medicine. In the term "remembered
wellness" he here redefines the old term "placebo" as the person's
natural desire for health and the person's right to choose the kind of healing
to achieve it. To pharmaceuticals and surgery, Western medicine must now add the
patient's own capacity for self-healing. Expectations, beliefs, values, and the
practice of meditation, Benson maintains, are among the new forces we must now
harness for health and growth.
Jon
Kabat Zinn
at the University of Massachusetts Medical Center
Another major
program of research on meditation continues under the direction of Jon Kabat-Zinn
in the Department of Medicine, Division of Prevantative and Behavioral Medicine
at the University of Massachusetts Medical Center in Worcester, Massachusetts.
Kabat-Zinn's program, primarily for patients with medical disorders, combines
elements of Vipassana, a Theraveda form of Buddhist meditation from Burma, and
Zen practices from Japanese Buddhism with Hatha yoga, a tradition from the Indian
subcontinent, in a training regime identified as Mindfulness-Based Stress Reduction
(MBSR). The Stress Reduction Clinic takes referrals from all services throughout
the hospital and elsewhere and deals with a wide range of referred conditions,
including hypertension, heart disease, cancer, chronic pain, irritable bowel syndrome,
headaches, HIV and AIDS, as well as disorders of stress and anxiety.
Each patient
is interviewed individually prior to enrollment in the program. The course includes
eight weeks of classes, two two-and-a-half hour classes per week. Each class contains
between twenty-five and forty members. Home study is required as well. Six days
per week, with the help of audiotapes, patients practice meditation and yoga for
forty-five minutes on their own. At week six, they attend an all-day seven-hour
silent meditation. All participants in the six to eight concurrently running classes
(approximately 240 people) participate in this silent weekend meditation retreat
together. Following the program, each patient meets individually with the instructor.
Three eight-week cycles of the course are held each year.
Patients are taught
a basic regime of stretching and relaxation, plus different forms of seated meditation
that they can continue to practice at home. They are also taught a method of body
scanning, which entails following the path of the breath through different parts
of the body as a guided visualization. In groups, they also discuss issues of
formal meditation practice and ways to integrate what they learn there into their
daily lives.
The program has enjoyed considerable success and notoriety. Kabat-Zinn
has summarized his work in two popular trade books, Full Catastrophe Living (1990)
and Wherever You Go, There You Are (1994). In 1993, the work of the clinic was
prominently featured in the PBS series Healing and the Mind with Bill Moyers.
In addition, over 100 centers in the US and abroad started by colleagues trained
by Kabat-Zinn now conduct research as well as deliver clinical services. Beoynd
this network, in Massachusetts alone, MBSR training is presently offered bilingually,
in Spanish and English, in neighborhood health centers and taught to both inmates
and staff as part of an ongoing prison project. Also, training programs are offered
for first and second year medical students, corporate executives, and staff at
local HMOs.
While Kabat-Zinn and his colleagues have undertaken extensive outcome
studies of their program on meditation, recently they have moved into more basic
research that tries to refine the identification of specific biological markers
that show the effects of meditation on the body.[10] Currently, the key variable
of their investigation has been melatonin, a hormone which is produced in the
pineal gland and thought to be a scavenger against cancer cells, acting to inhibit
cancer growth at certain intermediate stages of cell proliferation. Melatonin
is known to be photosensitive and is produced in greatest quantities in the body
at night. Kabat-Zinn and his colleagues suggest that ist is also pychosensitive,
in other words, that psychosocial interventions can also increase its production.
In a recent study employing graduates from their program, for instance, Massion,
Teas, Hebert, Wertheimer, and Kabat-Zinn (1995) demonstrated a significant increase
in melatonin levels among meditators. Because the oncology literature provides
support for the concept of psychophysiological interactions in survival among
cancer patients, the Worcester group suggested not only that melatonin might be
a marker for other types of psychosocial interventions, but that meditation might
be relevant in the treatment of certain types of cancer, especially of the breast
and prostate.
Kabat-Zinn and his colleagues have several research projects
on meditation currently underway that are in their preliminary stages and have
not yet been published. One is the effect of guided meditation on psoriasis. Another,
funded by the US Army, will look at the effects of behavioral interventions such
as nutrition and meditation in patients suffering from early-stage breast cancer.
In another experiment, just completed and not yet published, Kabat-Zinn joined
colleagues A.O. Massion, J. Teas,. J.R. Hebert, and M.D. Wertheimer replicating
their original findings and once again found a positive relationship between intensive
meditation practice and increased melatonin levels.
Cognitive-Behavioral Approaches
in Psychology
In an important new development, academic psychologists in the
tradition of cognitive behaviorism have launched experimental research programs
in meditation. William Mikulas (1981) at the University of West Florida has pointed
out that, when analyzed in detail, meditation practices can be broken down and
understood in terms of traditional constructs in experimental psychology, such
as vigilance, attention, and concentration. As well, the new trend in cognitive
therapy applying principles of classical and operant conditioning in order to
inhibit or facilitate both mental images and thought processes has brought experimental
psychologists a step closer to the type of instruction typical of various Eastern
meditative practices. The continuing obstacle is, according to Mikulas, that cognitive
psychologists have overemphasized a mechanistic model of the mind as a computer
instead of expanding their definition of behavior.
To rectify this situation,
Mikulas has outlined a program to study what he called "Behaviors of the
Mind" (mind, a decidedly unbehavioristic term, he defines as the subjective
center or agent of mental activity). [11] Three such behavioral variables relevant
to the study of meditation that he has studied are concentration, the ability
to focus attention on an object for varying periods; mindfulness, a generalized
state of alertness where the mind remains unfocused but is prepared to attend
to any potential stimulus; and clinging, the tendency of the mind to attach to
and to dwell on specific thoughts or objects.
Such constructs, Mikulas believes,
can be operationalized as a way to understand meditation from a cognitive-behavioral
perspective. Moreover, this addresses what is actually going on at a mental level
in a much more sophisticated way than just studying physiological measures or
a single experimental variable. [12]
Another cognitive-behaviorist, Jonathan
C. Smith, at Roosevelt University in Chicago, has developed an extensive research
program on meditation as part of his Stress Institute (J.C. Smith, 1975a, 1975b,
1975c, 1978, 1984a, 1984b, 1985, 1986a, 1986b, 1987, 1988, 1990, 1991, 1993).
Thinking along lines similar to Mikulas, Smith had already begun his own research
by conceiving meditation as just a special form of relaxation. Psychologists have
numerous relaxation strategies available to them, including progressive muscle
relaxation, yogic stretching, guided mental imagery, contemplation, a focus on
the gross aspects of the body, and a more refined focus on subtle body functions.
Yet another is meditation, which can be either focused, as in Transcendental Meditation
or Benson's relaxation response, or open and unfocused, as in Zen practice or
Buddhist mindfulness.
His empirical research, relying heavily on factor theory,
has more recently caused Smith to revise his thinking about theories of relaxation.
In a complete reversal, he now considers relaxation a subset of meditation (J.C.
Smith et al., 1996). In the old Benson model (one that still largely prevails),
relaxation was confined to measurements of reduced physiological arousal. Another
explanation that has been most popular among traditional stress researchers, such
as Davidson and Schwartz (1984, 1976), defines relaxation in terms of cognitive-somatic
specificity, i.e., there are two kinds of relaxation, physical and mental, which
require two different sets of techniques, physiological and psychological. Then
there was Smith's approach which saw all types of relaxation as the refinement
of cognitive skills involving passivity, receptivity, and focusing. As more research
results came in, Smith then came to believe that, in addition to just cognitive
skills, relaxation was most successful when it included supportive cognitive structures,
such as those found in personal philosophies of life.
Now, his research has
further indicated that relaxation is composed of four separate effects: 1) the
initial evocation of the relaxation response, which is purely physiological (which
accounts for only 5% of the variance of relaxation); 2) tension release, the combination
of physiological relaxation plus positive thoughts and feelings (as when one describes
oneself as limp, melted, soothed, peaceful, calm); 3) disengagement, which is
an attentional effect, creating the sensation of being distant, detached, forgetful,
and becoming less aware of the world; and 4) engagement, opening up to and becoming
more aware of the world, but in a passive way.
He has further operationally
refined engagement by defining it as an advanced level of relaxation, having four
subcategories. The first is engaged awareness, feeling aware, clear, focused,
strengthened, and energized. This can be attained through yoga and breathing.
The second is engaged prayerfulness, being open not just to the world, but to
a greater world, in the sense of feeling reverent, spiritual, or selfless. Meditation
is the key to attainment here. Third is engaged joyfulness, meaning a rainbow
of feelings (feeling simultaneously loving, thankful, inspired, warm, healed,
and infinite.) (He suggests that joyfulness accounts for 40% of the variance of
relaxation, and further, that while progressive relaxation does not evoke it,
yoga, breathing, and meditation do). Finally, the final subcategory he defines
as mystery, the experience of mystical feelings. He claims that initially he did
not have enough subjects to measure this variable, that it was identified only
by a small statistical effect, and that more study will be needed in the future
to confirm it.
In addition to his empirical research, Smith has also developed
an applied program. Here, he demystifies meditation, takes it out of its Asian
context, and packages it as a training course that covers all the generic forms
one can find in both Eastern and Western contemplative traditions, making meditation
accessible to the common reader.
The significance of work by such researchers
should not be underestimated. Programs such as these, the new cognitive-behaviorists
believe, have greater potential for connecting traditional systems of Asian psychology
with basic science than the more experiential approaches of humanistic or transpersonal
psychotherapy. At the same time, interest in the subject by cognitive-behaviorists
indicates the extent to which meditation has penetrated into the mainstream of
American academic psychology as a respectable research subject.
Health Psychology
and Complementary Medicine
Another important development in the field of meditation
research has been alternative or complementary medicine. The historical evolution
of the alternative medicine movement in the United States is long and too detailed
to go into here. However, the main point can still be made that beginning in the
1960s and '70s, with the emergence of humanistic and transpersonal psychology
as major forces in the human potential movement, the clinical practice of psychology
and medicine began to fuse with a more sophisticated understanding of spiritual
growth affecting certain key areas of modern culture. Now, after more than thirty
years of personal and scientific experimentation with encounter groups, sensitivity
training, psychedelics, somatic body work, parapsychology, guided imagery, yoga
and meditation, biofeedback, hypnosis, and the like, alternative, or what is now
being called complementary, medicine has emerged as an important challenge to
Western reductionistic approaches to healing. Western medical science radically
separates mind and body; complementary medicine unites them. Western medical science
focuses on the physical symptom; complementary medicine looks at the symptom in
the context of the whole person. Western medical science presumes that it is science
that heals the sick; complementary medicine presumes that it is our manipulations
that harness the patient's own resources for self-healing.
Complementary medicine,
first of all, is now being defined by a new generation of scientist-practitioners.
Those who before were but the mere students of their subject matter have now become
both advanced meditators and recognized scientists capable of carrying off sophisticated
research. We remember the pioneering work of Arthur Deikman and Charles Tart,
done twenty-five years ago. Then we listened to Herbert Benson and Robert Keith
Wallace. Then, in the 1970s and 1980s we heard from Dan Goleman, Daniel Brown,
Jack Engler, Roger Walsh, Dean Shapiro, Elmer Green, Alyce Green, Michael Maliszewski,
and Michael West, Today, we read Charles Alexander, Robert Orme-Johnson, Richard
Freidman, Mark Epistein, and James Spira. [13] The trend began as a study of meditation
as an isolated practice, whereas it is now viewed in the much larger context of
complementary medicine and one's overall sense of health and well-being.
Complementary
medicine is complementary because it interfaces with scientific and medical reductionism.
It not only advocates a combined approach to healing, but also points to the importance
of holistic change. One does not merely take a pill and then return to the same
lifestyle that contributed to the creation of the problem in the first place.
The practice of meditation, as well as the pursuit of other forms of complementary
medicine, means an alteration of basic attitudes, dramatic and positive lifestyle
changes, and perhaps even radical overthrow of old, habitual ways of perceiving
on the part of the person being healed.
Complementary medicine also reflects
the major social revolution now going on at the interface between popular middle-class
culture and the delivery of clinical services in the health care professions.
A recent issue of the Sharper Image Catalog, for instance, advertises tapes, videos,
and books by physician Dean Ornish of the University of California at San Francisco,
who has pioneered in the treatment of heart disease using diet, meditation, and
lifestyle change. [14] The Wall Street Journal and Forbes have carried articles
on the therapeutic application of meditation in corporate management for stress
reduction, new product development, and team building, while the November 1994
issue of Psychology Today indicated that meditation practice is at the heart of
a contemporary spiritual awakening affecting not only pastoral counseling within
traditional Christianity but also a large segment of the psychotherapeutic counter-culture.
In
addition, there is clear evidence for the rising influence of complementary medicine
within other traditional institutions of modern culture. One sign has been the
recent founding of the Office of Alternative Medicine within the National Institutes
of Health. The OAM, working on a small budget, has commissioned individual investigators
to run clinical trials on alternative therapies such as meditation that can be
used in conjunction with traditional scientific medical practice. They have also
recently established a network of research centers throughout the United States
targeting specific experimental problems in complementary medicine. [15] Another
sign has been the launching of several new journals, the most successful of which
has been Alternative Therapies in Health and Medicine. [16] Edited by Larry Dossey
and Jeanne Achterberg and sponsored by the American Association of Critical Care
Nurses, Alternative Therapies regularly reports on advances in meditation research
in the context of other approaches such as homeopathy, vitamin therapy, hypnosis,
biofeedback, and psychoneuroimmunology.
The Qi Gong database
In addition
to the inclusion of meditation in complementary forms of medicine in the United
States, research on various forms of meditation is also occurring in other parts
of the world. The Qi Gong database, a report on one aspect of meditative practice
in China, is made available through the East-West Center for the Healing Arts
in California and was assembled by a team of researchers led by Kenneth M. Sancier.
[17] It contains some one thousand abstracts of unpublished papers delivered at
a series of international conferences on Qi Gong and traditional Chinese medicine
held since the late 1980s in China. Paradoxically, the Chinese Communist government
wants to promote traditional Chinese medicine to the world at the same time that
it severely restricts the ability of Chinese researchers to communicate freely
with other investigators. The bibliography is therefore valuable as one of the
only large scale sources of information available on the practice of Chinese meditation
techniques related to Qi Gong; at the same time it suffers from a certain lack
of oxygen because the material is presented in a contextual vacuum which presumes
that traditional Chinese medicine is automatically testable by Western scientific
methods.
Qi Gong is the traditional Chinese practice of meditation upon the
chi, or life force, which is believed to continuously circulate throughout the
body and which regulates the daily and seasonal functioning of the person in dynamic
relation to the environment over the entire life cycle. The internal form of Qi
Gong can be practiced as a seated meditation, while its external aspect may take
the form of different movement disciplines. Qi Gong is the mother of tai chi,
for instance, the most familiar style of Chinese health movement known to the
West.
The database clearly indicates that there is a continuously growing
body of information on the positive clinical application of Qi Gong therapy. [18]
However, to really appreciate the information presented requires a detailed knowledge
of the Taoist philosophy of yin and yang and the five elements, a knowledge of
acupuncture, acquaintance with the philosophy behind the important Chinese works
a such as the Book of Songs and the Book of Changes, and a knowledge of the major
classics in traditional Chinese medicine. Western scientific medical practitioners
will therefore find it difficult to assess the clinical significance of unpublished
studies presented only as abstracts and based on an epistemological system so
radically different from the Western analytic tradition that the very frame of
reference used in of many of the discussions will to them remain incomprehensible.
For the knowledgeable researcher, however, the hermetically sealed quality of
the research at least gives an internal consistency to the one type of meditation
studied.
Yoga Research in India
Scientific research on yoga and meditation
appears to be going on all over India, but only a fraction of this work makes
its way into the Western scientific and medical literature. An effort has recently
been made by the Yoga Biomedical Trust, a non-profit research organization in
Cambridge, England, founded in 1983 to collate more of this normally unavailable
information on yoga and meditation. [19] Principally, their bibliographic references
have come from yoga centers, private collections, specialist publishers, and researchers
themselves, in addition to scientific conferences held periodically in India,
the Indian social science literature, and the international medical research literature,
which includes references normally unavailable to Western investigators.
In
the Trust's primary publication, the Yoga Research Bibliography: Scientific Studies
on Yoga and Meditation (1989), Monro, Ghosh, and Kalish present over 1000 citations
ranging from essay-commentaries to clinical applications and pure empirical research.
Again, however, as with the Qi Gong database, the Yoga Research Bibliography will
be appreciated most by individuals trained in scientific research who also have
an extensive knowledge of the classical texts in yoga and the philosophy behind
the techniques, as well as a detailed experiential knowledge of specific yogic
practices and their Sanskrit names. Again, the trend is clearly toward a mounting
body of evidence showing the efficacious use of yoga techniques and Hindu meditation
practice in specific disorders such as hypertension, diabetes, cancer, cholesterol
regulation, alcoholism, anxiety disorders, asthma, pain control, and obesity.
As compared to studies in the Chinese database, the level of scientific expertise
in various experimental studies on yoga and meditation is quite sophisticated
by Western standards. There is a much more subtle empirical demonstration of the
relation of brain states to mental states in this yoga literature by Indian researchers
than has yet to be demonstrated by non-Indian researchers.
The International
Meditation Bibliography, 1950-1982
The only work comparable to the present
text is the International Meditation Bibliography, 1950-1982, authored by Howard
Jarrell and commissioned by the American Theological Library Association. [20]
Its linguistic breadth is somewhat larger, in that it contains articles in English,
books in English and German, with some titles in French, Spanish, and Portuguese,
and dissertations in both English and German. The total number of entries (just
over 2,200) is also somewhat larger. There are 937 journal and magazine articles,
all of which are briefly annotated, over 1000 books, 200 doctoral dissertations
and master's theses, titles from 32 motion pictures and 93 recordings and a list
of 32 societies and associations. In addition there is a title index, an author
index, and a subject index.
The Transcendental Meditation people seem to have
had more than a passing hand in creating it, as there is a eulogistic preface
extolling the benefits of TM, although the editors may have been simply trying
to reflect the fact that the majority of experimental studies reported up to 1983
involved TM techniques. The work also does not discriminate between trade literature
and more scholarly, academic or scientific publications, but rather presents them
all as part of the greater bibliography. The impression that gets reinforced,
quite accurate in my historical opinion, is that in the United States, at least,
the majority of interest in meditation has come from popular culture, rather than
from the universities or the scientific establishment, which have remained largely
reactive. [21]
The Historic Significance of Murphy and Donovan's Text
Murphy
and Donovan have done the field of meditation research a valuable service on several
fronts. Perhaps the most important of these has been to highlight the epistemological
differences between those who meditate and those who do not as a crucial determinant
of how and under what circumstances scientific research into this new subject
can be conducted. They have also raised the issue of what a new science that takes
meditation seriously might look like in the future. This issue is the same we
have raised earlier: namely, how can the methods of science be applied to a subject
whose full understanding may transform the very foundation upon which reductionistic
science is based? Murphy and Donovan produced their first edition during a time
when there was fast-growing and widespread cultural interest in the subject, but
great resistance from the basic science community. They not only collated a vast
wealth of information on scientific research when the subject of meditation was
less acceptable than it is today, but they also emphasized the importance of meditation
for understanding the larger issues of how we actualize our human potential. Now
there has been a significant change in outlook and such issues are being taken
more seriously by a younger generation of thoughtful leaders in modern culture.
From an analysis of recent history, the Murphy and Donovan bibliography in its
first edition contributed significantly toward advancing this discussion because
it was a milestone that marked the current cultural revolution focusing on spirituality
and higher consciousness. Two historical examples suggest this conclusion; the
first was an episode that took place within the profession of psychology, while
the second has occurred within the wider area of government-sponsored research
in the medical sciences.
Psychologists Debate the Issues
Twenty years ago,
the American Psychiatric Association recognized the need for controlled experimental
research when it called for an in-depth study of different types of meditation
and their positive effects on health (mentioning also that we should be investigating
their potential "dangers"). [22] Then, just before the first edition
of the Murphy and Donovan bibliography appeared in 1988, a significant exchange
on the experimental evidence underlying certain claims about meditation took place
in the pages of the American Psychologist, main organ of the American Psychological
Association.
The controversy began in 1984 when David S. Holmes, a staunch
behaviorist in the tradition of Pavlov, Watson, and Skinner, who was from the
University of Kansas and who had studied a few Transcendental Meditation practitioners,
challenged a large mass of previously published experimental literature by claiming
that there was no evidence that meditation reduced somatic arousal (Holmes, 1984).
Holmes came to this conclusion through a few studies of his own and through a
review of the research literature. From this literature, however, he excluded
consideration of all studies that were merely case reports and all those that
involved subjects who had first acted as their own controls (within subjects designs)
on the assumption that such research represented bad science. This left only studies
which had used separate experimental and control groups. He then evaluated these
remaining few and concluded that none showed meditation as producing a significant
lowering of arousal different from simply resting.
A year and a half later,
the editors of the American Psychologist devoted an entire section of their June
1985 issue to criticisms of Holmes' article, including responses from Holmes.
John
Suler from Rider College maintained that on purely methodological grounds Holmes
had invoked a fairy tale definition of psychology as an exact science in order
to discount studies on meditation, and that Holmes had limited himself to studies
on TM which were not generalizable to other types of meditation (Suler, 1985).
Michael West, from the University of Sheffield, England, researcher, practitioner,
and author of a well known text on meditation, believed that Holmes did not look
carefully enough at the research literature so that his conclusions were overgeneralized
and unwarranted (West, 1985). Needed instead, West maintained, was a more complex
discussion of evidence and more double-blind, randomly assigned experiments controlling
for expectation and group differences. He believed that someone also needed to
undertake longitudinal studies of meditators and a big picture needed to be constructed
that included case reports and within subject designs.
Deane Shapiro, clinical
psychologist, meditation practitioner, and researcher at the University of California,
Irvine, who has been one of the key pioneers in the field, waded in and concluded
that Holmes had not looked at all the literature, that what he had looked at he
had completely misinterpreted, and that conclusions drawn from Holmes' experiments
using laboratory subjects were not automatically generalizable to clinical populations
anyway.
Ignoring Suler and West, Holmes replied only to Shapiro, since in
all likelihood he saw him as the more formidable opponent (Holmes, 1985a). He
asserted on grounds of scientific rigor that Shapiro's own review of the meditation
literature, which Holmes himself had originally ignored, contained numerous errors.
Further, he clearly stated that Shapiro did not know how to conduct or analyze
scientific research.
Harvard cardiologist Herbert Benson and SUNY psychologist
Robert Freidman, practitioners, teachers, and researchers of the relaxation response,
then joined the chorus of voices. Benson and Freidman's point was that the relaxation
response was common to all forms of relaxation, including rest and meditation,
so that Holmes' distinction of meditation from rest was purely artificial (Benson
and Freidman, 1985). Further, the trophotrophic response as a complex of opposite
physiological reactions to the fight-flight reflex had been established in physiology
since the time of Hess (et al., 1947; Hess, 1953)-for which Hess had received
the Nobel Prize-and the relaxation response had been experimentally established
in the medial literature as an extension of Hess's work. Benson and Freidman then
pointed out other numerous errors in Holmes' work, suggesting not only that Holmes
did not know his basic physiology, but also that he did not know how to conduct
and interpret a scientific experiment.
Holmes (1985b) responded by implying
in his opening paragraph that Benson and his colleagues did not know anything
about meditation, physiology, or science, and then proceeded with an essay of
some 3,000 words to deliver a barrage of rhetoric about what constitutes legitimate
data in reductionistic science and what were the criteria for legitimate designs
of various experiments in psychology, meanwhile having nothing much to say about
meditation per se.
The final word was given in another issue of the American
Psychologist a year later. This last comment that the editors permitted on Holmes
was delivered by Jonathan C. Smith, cognitive-behaviorist and meditation and stress
researcher from Roosevelt University (J.C. Smith, 1986a). Smith, theoretically
in a reductionistic camp closer to Holmes than anyone else who had responded,
maintained that the recent studies by Holmes on meditation and Roberts on biofeedback
(see Roberts, 1985) that claimed no evidence for a reduction of somatic arousal
were based on outdated assumptions concerning the nature of relaxation. Psychology
had actually progressed from a 1950s definition of overt observable behavior as
simply stimulus-response connections to a more sophisticated picture demonstrating
control of mental and physiological operations. According to Smith's own model,
both stress and relaxation were complex cognitive and interactive responses. Simply
comparing meditation, biofeedback, and other relaxation techniques to each other
is not sufficient; one must get at the extent to which each technique enhances
the subject's skill at deploying attention in a focused, passive, and receptive
way. Even so, Smith suspected we would then find that genuine relaxation is not
necessarily always associated with changes in arousal. [23]
This exchange tells
us that within psychology as an academic experimental discipline there has been
significant movement from reductionistic modeling that does not even acknowledge
the reality of consciousness-the position of the radical behaviorists who controlled
much of the methodological dialogue in the discipline since J. B. Watson's infamous
proclamation of 1913-to at least a consideration of those aspects of meditation
that can be operationalized. It further suggests that scientists who are also
practitioners are not only more active in cross-disciplinary research, but by
the 1980s were ready to engage in discussions with their more reductionistic colleagues
on issues of method and interpretation. Subsequently, history has shown that the
discussion has not only moved out into the wider field of medical science, but
continues to develop in the direction set not by the reductionists but by the
scientist-practitioners of meditation.
Governmental Research and Medical Science
More
recently, in this regard, an assessment of meditation has emerged in several statements
made by investigating agencies of the United States government. Between 1988 and
1991, the National Research Council, in a project commissioned by the Army Research
Institute, issued a series of findings on the assessment of techniques believed
to enhance human performance. [24] These included, among numerous other topics,
such approaches as self-help groups, subliminal tapes, and meditation. The overall
conclusion of the investigators regarding the effect of meditation was widely
disseminated in the public press as the official position of the NRC. Their assessment
of the available scientific research led them to the conclusion that meditation
seems to be no more effective than established relaxation techniques; and it was
therefore unwarranted to attribute any special effects to meditation alone.
More
than this, however, the overall tone of the entire research endeavor was negative
and skeptical to begin with. Numerous criticisms emerged afterward of misinterpretation
of data and false conclusions even from established experimentalists. As well,
the analysis of the experimental literature on meditation was undertaken by two
psychologists who had no expertise in the area of meditation research, although,
somewhat ludicrously, they attempted to launch a definition and explanation of
what they considered to be the different types of meditation/ They compared a
few specific studies that had no basis for factual comparison according to the
experimental standards they themselves had set, and they based their overall analysis
of all experimental studies undertaken on meditation by reading a single outdated
summary that had been commissioned some years earlier from a single researcher.
To underscore the fact that their conclusions were based on a philosophical bias
rather than basic research, they even included an epistemological coda admitting
that to be the case. [25]
In October 1995, a more positive and forceful recommendation
was made in a joint statement issued by agencies within the National Institutes
of Health. The recommendation was based on the outcome of a major technology assessment
conference that attempted to integrate behavioral and relaxation approaches into
the treatment of chronic pain and insomnia. [26] One of the major interventions
considered was that of meditation. The sponsoring agencies for this conference
included The Office of Medical Applications of Research and the newly founded
Office of Alternative Medicine. These groups were then backed by co-sponsoring
agencies that included the National Institute of Mental Health, the National Institute
of Dental Research, the National Heart, Lung, and Blood Institute, the National
Institute on Aging, The National Cancer Institute, the National Institute of Nursing
Research, the National Institute of Neurological Disorders and Stroke, and the
National Institute of Arthritis and Musculoskeletal and Skin Diseases. Combining
meditation under the same heading as autogenic training and progressive muscle
relaxation, and determining that these were deep rather then merely brief methods
of standard relaxation therapy, the conference members concluded that "the
evidence is strong for the effectiveness of this class of techniques in reducing
chronic pain in a variety of medical conditions." [27] They recommended the
commitment of funds to research trials that tested these combined forms of therapy
and the integration of alternative medicine with traditional scientific medical
practice.
Here again we have the classic differentiation between the attitudes
of laboratory versus clinical researchers. Basic researchers believe that they
are doing the real science and only what comes out of the laboratory should be
applied to clinical situations. Clinicians, on the other hand, faced with the
real live complexity of human problems, maintain that most of what comes out of
basic science is done to prove some theory, while what they say they really need
is data on concrete, workable interventions for immediate life situations. While
there is a revolution now going on in the neurosciences affecting how basic scientists
communicate with one another, a completely different revolution is going on at
the level of clinical services, one that has deep roots in values and attitudes,
lifestyle choices the patient alone can make, alternative forms of healing, and
an appeal to the spiritual dimension of human experience. Consequently, the National
Research Council has had its say on the scientific validity of studying meditation,
which has now been superseded by the more recent conclusions of the National Institutes
of Health.
As this brief overview indicates, in their first edition, Murphy
and Donovan gave us a summary of meditation research that anticipated, among other
trends, the rising influence of psychology in general medicine, the increasingly
important role of beliefs and values in the healing process, the possibility of
a new dialogue emerging between science and religion framed in terms of spiritual
experience, and the potential impact that different models of consciousness might
have on our understanding of character development. Presciently, as the current
update suggests, these still seem to be rising trends for the future.
Chapter
1:
Scientific Studies of Contemplative Experience: An Overview
by Michael
Murphy
Scientific studies of meditation and other forms of contemplative
experience have only recently become a subject of scientific interest within the
last half century. In 1931 Kovoor Behanan, an Indian graduate student in psychology
at Yale, was awarded a Sterling Fellowship to undertake what has since been recognized
as the first empirical study of yoga and meditation. Supported in this research
by Walter Miles, an eminent professor of psychology, Behanan wrote a book about
yoga that described quantitative studies of his own yogic breathing. During 72
days of experiments at Yale, he found that one breathing exercise, or pranayama,
increased his oxygen consumption by 24.5%, a second by 18.5%, and a third by 12%
(Behanan, 1937, Miles, 1964). This study helped stimulate interest in meditation
research by showing that the physiological effects of yoga could be examined in
the laboratory (Behanan, 1937). Unlike many tales by travelers to the East, Behanan's
straightforward, well-observed account of his laboratory research was free of
exaggeration and mystification.
Behanan also studied Indian yogis. He was guided
in this work by Swami Kuvalayananda, who promoted yoga research at a center for
meditation practice he founded in the 1920s at Lonavla, a hill station near Bombay.
Kuvalayananda developed a system of physical culture that included asanas and
pranayamas, and he established a yogic therapy for many afflictions. His work
was supported by several Indian states, two provincial governments of British
India, Indian health agencies, and American foundations. For many years, the results
of his laboratory research were published in a quarterly journal, Yoga Mimamsa,
which also provided instruction on postures, breathing exercises, and other disciplines.
Many people interested in yoga research visited Lonavla, among them psychologists
Basu Bagchi of the University of Michigan Medical Center and M. A. Wenger of UCLA,
who gave new impetus to meditation studies in the 1950s. From the 1920s into the
1960s, Swami Kuvalayananda did much to promote the scientific study of yoga.
In
1935 a French cardiologist, Therese Brosse, took an electrocardiograph to India
and studied yogis who said they could stop their heart. According to Brosse's
published report, readings produced by a single EKG lead and pulse recordings
indicated that the heart potentials and pulse of one of her subjects decreased
almost to zero, where they stayed for several seconds (Brosse, 1946). Her finding
was criticized, though, by Wenger, Bagchi, and B. K. Anand in their later, more
thorough studies of yogic adepts (see below). Brosse also studied a yogi who was
buried for ten hours, and described other examples of self-control she had witnessed.
Like Behanan and Swami Kuvalayananda, she helped promote the idea that yogic feats
could be studied with scientific instruments.
The instrumented study of yogic
functioning was expanded by Bagchi, Wenger, and Anand. Anand was then chairman
of the Department of Physiology at the All-India Institute of Medical Sciences
in Delhi. Their landmark studies during the late 1950s were reported in American
scientific journals. Along with studies of Zen masters by Akira Kasamatsu and
Tomio Hirai in Japan (see below) the Indian studies gave new momentum to meditation
research. For five months in 1957, Bagchi and Wenger traveled through India with
an eight-channel electro-encephalograph and accessory instruments to record respiration,
skin temperature, skin conductance, and finger blood-volume changes. During their
trip they established experiments in Calcutta, Madras, Lonavla, and New Delhi,
and conducted further tests in homes and a mountain retreat (Bagchi and Wenger,
1957; Wenger and Bagchi, 1961; Wenger et al., 1961; Bagchi, 1969). Among the subjects
they examined, one could perspire from his forehead upon command in his freezing
Himalayan retreat; a second could regurgitate at will to cleanse himself (Wenger
& Bagchi, 1961). Three others altered their heartbeats so that they could
not be heard with a stethoscope, though EKG and plethysmographic records showed
that their hearts were active and their pulses had not disappeared. [28] In tests
to compare relaxation in a supine position with seated meditation, Bagchi and
Wenger found that four yoga students had faster heart rates, lower finger temperatures,
greater palmar sweating, and higher blood pressure during meditation, though their
respiration rates were reduced. Five yogis given similar tests exhibited even
faster heart rates, lower finger temperatures, greater palmar conductance, and
higher blood pressures during meditation than the students, though their breathing
was slower. Such differences suggested that for these yogis meditation was an
active rather than a passive process (Wenger and Bagchi, 1961).
Bagchi and
Wenger also studied the effects of breathing exercises and found that some of
their subjects, especially experienced ones, could produce bidirectional changes
in every autonomic variable that the experimenters measured. Though the two psychologists
found that their subjects exhibited some dramatic physiological changes, they
were cautious in drawing conclusions about yogic claims in general. "Direct
voluntary control of autonomic functions is probably rare among yogis," they
wrote. "When such control is claimed, intervening voluntary mechanisms are
usually employed." They made this qualification, however: "We have met
many dedicated yogis who described experiences to us that few Western scientists
have heard of and none has investigated. It is possible that the mere presence
of a foreigner precludes optimum results"(Wenger and Bagchi, 1961).
Other
researchers have confirmed the discovery by Bagchi and Wenger that some subjects
exhibit more than one pattern of physiological activity during their yogic practices.
N. N. Das and H. Gastaut studied seven Indian yogis, who registered no muscular
electrical activity during periods of complete immobility though their heart rates
accelerated in almost perfect parallel with accelerations of their brain waves
during moments of ecstasy. The most accomplished among these seven subjects, moreover,
exhibited "progressive and very spectacular modifications" in their
EEG records during their deepest meditations, including recurrent beta rhythms
of 18-20 cycles per second in the Rolandic area of the brain, a generalized fast
activity of small amplitude as high as 40-45 cycles per second with occasional
amplitudes reaching 30 to 50 microvolts, and the reappearance of slower alpha
waves after samadhi, or ecstasy, ended. In summarizing their study, Das and Gastaut
concluded that:
The modifications [we] recorded during very deep meditation
are much more dramatic than those known up till now, which leads us to suppose
that western subjects are far from being able to attain the yogi state of mental
concentration.
It is probable that this supreme concentration of attention
. . . is responsible for the perfect insensibility of the yogi during samadhi;
this insensibility, accompanied by immobility and pallor often led people to describe
this state as sleep, lethargy, anesthesia, or coma. The electroencephalographic
evidence here described contradicts such opinions and suggests that a state of
intense generalized cortical stimulation is sufficient to explain such states
without having to invoke associated processes of diffuse or local inhibition (Das
and Gastaut, 1955)
Das and Gastaut's conclusion does not contradict the widespread
findings of subsequent meditation studies that many or most meditators experience
the trophotropic or relaxation response described by E. Gellhorn, W. Kiely, Herbert
Benson, and other researchers (Gellhorn and Kiely, 1972; and Benson, 1975). Most
subjects in meditation studies do not experience yogic ecstasy and so do not exhibit
the cortical excitement that Das and Gastaut observed. Furthermore, different
kinds of religious practice produce different types of experience accompanied
by different types of physiological change. Kasamatsu and Hirai's Zen masters,
for example, exhibited high-amplitude alpha and theta waves, not beta waves, during
their deepest meditations (see below).
Further evidence that contemplative
practice produces different physiological profiles was provided by B. K. Anand,
G. S. Chhina, and Baldev Singh, who found that four yogis exhibited persistent
alpha activity with increased amplitude during trance. These four yogis exhibited
no alpha-wave blocking when they were bombarded with loud banging, strong lights,
and other sensory stimuli, and two of them showed persistent alpha activity while
holding their hands in ice-cold water for forty-five to fifty-five minutes (Anand,
Chhina, and Singh, 1961a). The yogis in this experiment exhibited physiological
differences during meditation from at least two other groups of accomplished meditators.
They did not exhibit alpha blocking in response to strong stimuli, in contrast
to the Zen masters studied by Kasamatsu and Hirai (see below). Nor did they exhibit
the beta waves that appeared on the EEGs of Das and Gastaut's subjects. The difference
from the Zen masters probably resulted from a basic difference in focus between
the two groups, the yogis having withdrawn their attention from external stimuli,
whereas the Zen masters remained aware of their external environment. Their difference
from Das and Gastaut's yogis, on the other hand, might have been due to differences
between their styles of meditation, the conditions of the experiments, or the
qualities of their experience. The strong stimuli Anand gave his subjects, for
example, may well have prevented the more ecstatic absorptions experienced by
Das and Gastaut's yogis. The published reports of the Das-Gastaut and Anand-Chhina-Singh
experiments do not provide enough detail to fully explain their different results,
but they remind us that there are different kinds of contemplative experience.
Roland Fischer, Julian Davidson, and other researchers have proposed some ways
in which internal states might be correlated with different physiological profiles
(Fischer, 1971; and Davidson, 1976).
In a study published in 1958, the Indian
researchers G. G. Satyanarayanamurthi and B. P. Shastry described a yogi whose
heart kept beating for thirty seconds even though his radial pulse could not be
felt and his heart could not be heard with a stethoscope. This yogi's EKG showed
no abnormalities, moreover, and finger plethysmography showed that his pulse was
present though greatly reduced. The two researchers claimed that fluoroscopy conducted
while the yogi was lying down showed that for several 30-second periods the beating
of his heart was just a "flicker along the left border below the pulmonary
conus and in the apical segment of the left ventrical." They concluded that
he achieved this control through the Valsalva maneuver. [29]
Elmer and Alyce
Green, with their colleagues at the Menninger Foundation in Topeka, Kansas, also
observed exhibitions of yogic heart control. Their subject, Swami Rama, while
sitting perfectly still, produced an atrial flutter of 306 beats per minute that
lasted for sixteen seconds. During a fibrillation of this kind, a section of the
heart oscillates rapidly while its chambers do not fill and its valves do not
work properly, but Swami Rama gave no sign that the maneuver caused him any pain
or heart damage. The swami also produced an IIF difference between the left and
right sides of his right palm. While he did this, the left side of his palm turned
pink and the right side gray (Green and Green, 1977).
Yogis frequently use
abdominal contractions to slow their heart rate rather than intervening more directly
through the central nervous system. Curiously, though, an earlier study had examined
a man with no yogic training at all who could stop his heart without such maneuvers,
simply by relaxing and "allowing everything to stop." By this procedure,
he could induce a gradual slowing of his pulse until he started to faint, at which
point he would take a deep breath. When EKG tests showed that his heartbeat did
indeed disappear, the doctor who examined him concluded that the man's cardiac
arrest was induced through some mechanism which, although under voluntary control,
is not known to the patient himself. Careful observation did not reveal any breath-holding
or Valsalva maneuver. Apparently the patient simply abolished all sympathetic
tone by complete mental and physical relaxation (McClure, 1959).
Like heart
stopping, the live burial of yogis has excited the interest of several researchers.
A physician, Rustom Jal Vakil, published an account in the British journal Lancet
of such a confinement that was witnessed by some 10,000 people near Bombay in
February 1950. According to Vakil, an emaciated sadhu named Ramdasji sat cross-legged
in a subterranean 216-cubic-foot cubicle and remained there for sixty-two hours.
His pulse remained steady at eighty beats per minute; his blood pressure was 112/78;
and his respiratory rate fluctuated from eight to ten breaths per minute. Though
he had some scratches and cuts, Vakil wrote, Ramdasji appeared "none the
worse for his grueling experience.'' (Vakil, 1950).
In June 1956, a more closely
observed study of yogic confinement was conducted under the auspices of the All-India
Institute of Mental Health in Bangalore with a Hatha yogi, Krishna Iyengar. Hoenig,
a psychiatrist from the University of Manchester, witnessed the experiment and
described it in a review of yoga research published in 1968 (Hoenig, 1968). According
to Hoenig's report, a pit some two by three by four feet was dug on the institute's
grounds and covered with wire meshing, a rubber sheet, and cotton carpet. An electrode
junction box connected to an EEG and an EKG was placed in the pit along with instruments
to measure temperature and concentration of gas. The yogi was confined for nine
hours. When he was released he immediately walked about the grounds, according
to Hoenig's firsthand account, and demonstrated athletic feats including a headstand
with his legs in the lotus position. The percentage of carbon dioxide in the air
in his enclosure, which was 1.34% at the beginning of the experiment, was only
3.8% at the end, lower than would normally be expected. Iyengar's heart rate gradually
slowed from 100 to 40 beats a minute in recurring twenty- to twenty-five-minute
cycles, but his EKG record did not register any other abnormality and the cycles
did not coincide with his breathing or brain-wave patterns. The yogi's EEG showed
a normal waking record for the full nine hours, characterized by a stable alpha
rhythm of 50 microvolts with no evidence of sleep or interference caused by physical
movement. From these records, the experimenters concluded that their subject lay
motionless and wide awake, without the active cognition that would have reduced
or eliminated his alpha rhythm. Iyengar said he had maintained the shavasana,
or corpse pose, using ujjaya breathing while remembering the names of God. He
was surprised that his heart had speeded and slowed, and could not explain why
it had done so. It beat normally, however, after the experiment.
Because the
earthen pits used in most yogic confinements leak oxygen and carbon dioxide, Anand,
Chhina, and Singh tested a yogi named Ramanand in an airtight glass and metal
box, once for eight hours and again for ten hours. The yogi's average oxygen use
during the first experiment decreased from the basal rate of 19.5 liters per hour
to 12.2, and during the second experiment to 13.3 liters per hour. His carbon
dioxide output went down during both experiments. Ramanand, moreover, did not
exhibit any rapid breathing or speeded heart rate as the oxygen in his box diminished
and carbon dioxide increased. "Sri Ramanand Yogi could reduce his oxygen
intake and carbon dioxide output to levels significantly lower than his requirements
under basal conditions," Anand and his colleagues wrote. "It appears
from this study that [he] could voluntarily reduce his basal metabolic rate on
both occasions he went into the box." [30]
During a remarkable experiment
reported by L. K. Kothari and associates, a yogi was buried for eight days in
an earthen pit and connected by leads to an EKG in a nearby laboratory. After
the pit was boarded up, the subject's heart rate sometimes went as high as fifty
beats per minute, until a straight line appeared on the EKG tracing when the yogi
had been in the pit for twenty-nine hours. There had been no slowing of his heart
immediately before the straight line appeared, nor any sign of electrical disturbance,
but the experimenters proceeded with certainty that their subject had not died.
Suspecting that their EKG leads had been deliberately or accidentally disconnected,
they checked their machine and continued to monitor its tracings. To their astonishment,
it started to register electrical activity some seven days later, about a half
hour before the yogi's scheduled disinterment. "After some initial disturbance,"
they wrote, "a normal configuration appeared. The [speeded heart rate] was
again there but there was no other abnormality." When the pit was opened,
the yogi was found sitting in the same posture he had started in, but in a stuporous
condition. In accounting for his remarkable EKG record, the experimenters argued
that a disconnection of the EKG lead would have produced obvious markings on the
tracings in their laboratory, as they found when they tried to simulate ways in
which the yogi might have tinkered with it.
Furthermore, the yogi was ignorant
about such machines, and the pit was completely dark. If the machine had malfunctioned
in some way they could not ascertain, it seemed an extraordinary coincidence that
it started again just a half hour before their subject's scheduled release. Apparently,
the yogi was operating with some kind of internal clock that did not depend upon
the daily cycles of light and darkness, for the most likely cause of the straight
line on his EKG tracing was a dramatic decrease in the activity of his heart.
Kothari and his colleagues finally could not account for this remarkable cardiac
record (Kothari et al., 1973).
Studies
of Zen Buddhist Monks
In a study that attracted much attention among meditation
and biofeedback researchers during the 1960s, Akira Kasamatsu and Tomio Hirai,
physicians at the University of Tokyo, studied the EEG changes exhibited during
meditation by Zen teachers and their disciples (forty-eight in all) from Soto
and Rinzai centers in Japan. For experimental control, they studied the EEGs of
twenty-two subjects with no experience at meditation. They made EEG recordings;
recorded their subjects' pulse rates, respiration, and galvanic skin response;
and tested their responses to sensory stimuli during meditation. The recordings
on the Zen monks were made during a weeklong retreat, or sesshin, at a Zendo,
except for a few tests at the experimenters' laboratory. The Zen teachers and
their most experienced students exhibited a typical progression of brain-wave
activity during meditation, which Kasamatsu and Hirai divided into four stages:
"
Stage 1: Characterized by the appearance of alpha waves in spite of opened eyes.
" Stage 2: Characterized by an increase in amplitude of persistent alpha
waves.
" Stage 3: Characterized by a decrease in alpha frequency.
"
Stage 4: Characterized by the appearance of rhythmical theta trains (Kasamatsu
and Hirai, 1966).
Not all four stages were evident in every Zen practitioner,
nor in any of the controls, but a strong correlation existed between the number
of stages a given student exhibited and that student's length of time in Zen training.
This correlation was supported by a Zen teacher's evaluation of each student's
proficiency. The teacher ranked the students in three levels, without seeing their
EEG records, and his rankings correlated well with Kasamatsu and Hirai's assessment
of their EEGs.
The Kasamatsu-Hirai study also revealed significant differences
between four Zen masters and four control subjects in their response to repetitive
click stimuli. Like the Zen masters, the controls exhibited a blocking of alpha
when a click sound first occurred, but they gradually became habituated to such
stimuli so that their brain-wave activity no longer responded when a click was
made. The Zen masters, however, did not become habituated, but continued to exhibit
blocking as long as the stimuli continued. This finding indicates that Zen practice
promotes a serene, alert awareness that is consistently responsive to both external
and internal stimuli (Kasamatsu et al., 1957; Hirai, 1960; and Kasamatsu and Hirai,
1963).
Difficulties of Research with Religious Adepts
Though people testified
under oath before the Congregation of Rites that they had seen Saint Teresa of
Avila or Saint Joseph of Cupertino defy gravity, no scientific studies have recorded
instances of levitation. There are at least three possible reasons for this lack
of evidence. First, of course, it might be that levitation has never happened.
Second, the contemplative traditions might have lost their power to evoke the
phenomenon. Third, levitation might only occur during rare and spontaneous ecstasies
that cannot be programmed to meet the requirements of a scientific experiment.
Superordinary lifting from the ground, if it in fact occurs, would require an
improbable set of circumstances which a scientist would be lucky to witness. Levitation,
like other holy powers, would have to be caught "in the wild." In a
laboratory, with wires attached to his head and a thermometer up his rectum, a
yogi or lama is unlikely to exhibit a capacity that is rare in any case. In studies
of extraordinary functioning there is a trade-off between robust results and scientific
precision. Uninhibited by recording machines and safety rules, for example, the
Maharaja Runjeet Singh could bury Haridas for forty days. More recent studies
of yogic confinement, however, have been constrained by procedural controls and
humane considerations.
Furthermore, there is often a disjunction between a
scientist's attitude toward exceptional powers and an adept's ideas about them.
Elmer Green, for example, described differences he had with the healer Jack Schwartz
in interpreting Schwartz's intuitive diagnosis of illness. According to Schwartz,
the question was:
Are the auras one sees always radiatory patterns of energy
from the human body . . . or are they automatic mental projections of one kind
or another that are used psychologically to interpret a "knowing"? Sometimes
when we "know" something in this way we tend to "see" it in
the same way that we see a memory (Green and Green, 1977, p. 240).
Green was
sympathetic to Schwartz, however, realizing that a scientist's constant doubt
can inhibit or destroy a psychic's intuitions. This fundamental difference between
scientists and psychics, Green wrote:
Need not cause problems if each takes
time to understand the framework in which the other necessarily operates. If the
psychic tries to pull apart every perception in order to find out if it is incorrect,
so as to better determine the "truth," what is most likely to be pulled
apart is the faculty of "seeing." The talent for perceiving might well
fade away. On the other hand, if scientists stopped trying to find alternate explanations
for the facts, they might get lost in a maze of [incoherent] ideas. For both scientists
and mystics, however, the area of facts rather than interpretations is common
ground. Excluding the opinions of fanatics, most of the arguments that we are
aware of between the two camps have revolved around interpretations. Because psychics
almost always have idiosyncratic factors in their frames of reference, scientists
often do not understand them. And psychics do not understand what seems to them
to be a destructive attitude on the part of scientists (Green and Green, 1977,
p. 242).
Sympathy between scientists and adepts was evident in Swami Kuvalayananda's
projects noted above, and in other experimenter-subject teams described in the
preceding pages. Even the stern mutual challenge between Haridas and Maharaja
Runjeet Singh exhibited an exemplary, if somewhat perverse, cooperation. Productive
study of extraordinary functioning requires understanding between accomplished
subjects and imaginative experimenters.
Contemporary Meditation Research
Meditation
research increased dramatically during the 1970s and 1980s, particularly in the
United States. This burgeoning effort was stimulated in part by the studies of
yogis and Zen masters noted in the previous section, and in part by the publication
of landmark studies by Herbert Benson and Keith Wallace in Science, the American
Journal of Physiology, and Scientific American between 1970 and 1972 (Wallace,
1970; Wallace et al., 1971b; Wallace and Benson, 1972). The Transcendental Meditation
Society supported much of this work, though its enthusiastic claims and advertising
efforts caused doubts among some researchers about the highly favorable outcomes
in studies it sponsored (Shapiro, 1982). These doubts led to further research,
which has either contradicted, tempered, or confirmed the TM-sponsored claims.
Since the early 1970s, more than a thousand studies of meditation have been reported
in English-language journals, books, and graduate theses. The range of outcomes
included in this research has grown considerably since the studies of yogis and
Zen masters by Bagchi, Wenger, Kasamatsu, and Hirai. Cardiovascular, cortical,
hormonal, and metabolic changes, several behavioral effects, and alterations of
consciousness resulting from meditation have been explored in recent years. The
medical instrumentation, psychological tests, and methods of analysis used in
such experiments have been improved, and the range of subject populations has
been enlarged to include different kinds of subject groups. This growth in sophistication
of method is gradually improving our scientific understanding of meditation in
ways that complement the insights contained in the traditional contemplative literature.
However, the overall picture of results on the subject of meditation produced
by modern research remains uneven. Some effects have appeared consistently, but
others have not.
The apparent inconsistencies defining the effects of meditation
can be accounted for in various ways. Some physiological processes, perhaps, are
unaffected by meditation, no matter how proficient or experienced the meditator
might be; or perhaps they are affected to an insignificant degree. For some changes,
such as amino acid concentrations in the blood, there has not been enough research
to establish a consistent picture, partly because there has not been as much interest
in these variables as in the effect of meditation on blood pressure, heart rate,
and other indices that have an obvious bearing on health. Taking blood samples
during meditation, moreover, is harder to accomplish than recording blood pressure
or skin responses.
Individual differences also present a special problem for
understanding the results of meditation studies, because subject populations have
included people of both sexes, all ages, various levels of education, and different
kinds of social background. Many subjects have been college students with no previous
experience at meditating; others have been recent converts to religious groups;
but only a few have been highly skilled in spiritual practice. The incentives
to concentrate during experimental sessions have also varied. Some subjects have
wanted success for religious or other reasons, while others seem not to have been
well motivated. And differences between meditation styles also complicate the
results of such research. Though most studies have used some type of quiet concentration,
some have used active methods such as rapid breathing. Julian Davidson, Roland
Fischer, and others have distinguished between two classes of meditation, those
that relax and those that excite, associating their effects with the trophotropic
and ergotropic conditions of the central nervous system modeled by Gellhorn and
Kiely (Davidson, 1976; Fischer, 1971, 1976; Gellhorn and Kiely, 1972).
The
results of scientific research on the subject of meditation are accumulating now,
forming a publicly accessible body of empirical data that can serve generations
to come. Unfortunately, however, these data are derived mainly from beginning
practitioners of meditation, and taken as a whole do not reflect the richness
of experience described in traditional contemplative teachings. They are also
limited by the conventional scientific insistence that results be repeatable.
Certain important experiences occur only rarely in meditation, and a science that
disregards them loses important empirical results. For these reasons, contemporary
research does not illumine the full range of experience described in the contemplative
scriptures and the oral traditions from which they come. Modern studies give us
only a first picture of the foothills, with a few glimpses of the peaks. Still,
what they give us corresponds in several ways with traditional accounts.
Chapter
2:
Physiological Effects
by Michael Murphy and Steven Donovan
[While
meditation can be considered as a cognitive strategy by which consciousness gains
control over normally non-conscious states of awareness, including involuntary
bodily processes, the physiology of meditation has received more attention than
any other subject from Western scientists quite out of proportion to all other
dimensions of meditative experience.
Historically, this is largely because,
for three hundred years, the dualism of Descartes has required an absolute separation
of mind and body, while its handmaiden and more recent dictum of research, scientific
positivism, asserts mechanistically that what is immediately physical and material
constitutes all there is to reality. Hence, the most visible and palpable form
of a phenonenon is the only proper object of scientific scrutiny.
Modern researchers,
by virtue of the fact that they are engaged in applying the methods of reductionistic
science, even as they apply such methods to seemingly disreputable topics, cannot
avoid these constraints. Thus the physiology of meditation has been the starting
point and remains at the center of most research efforts. Ed.]
The Cardiovascular
System
Heart Rate
Many contemporary studies have indicated that the heart
rate usually slows in quiet meditation and quickens during active disciplines
or moments of ecstasy, as we would expect from contemplative writings that describe
the calming effect of silent meditation [31] and the stimulation of exercises
such as Tantric visualization or devotional chanting. [32]
Most studies of
Transcendental Meditation (TM), Zen Buddhist sitting, Herbert Benson's "relaxation
response," and other calming forms of meditation indicate that meditating
subjects generally experience a lowering of the heart rate. The results of such
studies vary to some degree, since they depend on different kinds of subject groups
and various experimental procedures, with some showing an average decline of seven
beats or more per minute among their subjects and some showing two or three beats
per minute among some of their subjects. Bagga and Gandhi (1983) found an average
decline as high as fifteen beats per minute among some of their subjects. Some
studies indicate that meditation lowers the heart rate more than biofeedback,
progressive relaxation, other therapies, or simple sitting, while other studies
indicate that these various activities have an equivalent effect on the heart
rate. Once again, such differences in outcome can be accounted for by differences
among subjects and experimental designs.
A decline in heart rate is more pronounced
among experienced meditators, according to a few studies, though here too the
evidence is not unanimous. The only generalization we can make safely now is that
some subject groups demonstrate an average lowering of heart rate during meditation,
and that some experienced individuals may achieve a permanent lowering of the
heart rate with continued practice.
In studies involving active methods such
as rapid breathing, though, the heart rate has risen. Such studies suggest that
patterns of physiological activity are specific to particular practices.
Julian
Davidson (1976), Roland Fischer (1971, 1976), and other researchers have distinguished
excitatory from relaxing forms of meditation, associating their effects with the
ergotropic and trophotropic conditions of the central nervous system modeled by
Gelhorn and Keily (1972). Fischer (1971) has said that the extreme trophotropic
state of samadhi sometimes triggers an extreme ergotropic reaction, which may
be ecstatic, so that the physiological effects of contemplative activity show
wide variability.
The following studies show a decrease in heart rate during
meditation. Bono (1984) found that the reduction of heart rate during TM was greater
than the reduction resulting from sitting quietly with eyes closed. Delmonte (1984f)
found that heart rates were slightly lower during meditation than rest for fifty-two
subjects. Holmes et al. (1983), however, found that while meditators had lower
heart rates while practicing TM, they did not experience lower arousal than control
subjects who were simply resting. See follow-up discussion, particularly Dillbeck
and Orme-Johnson (1987), Morrell (1986), and Holmes (1984).
Bagga and Gandhi
(1983) compared groups of six TM practitioners and six Shavasana practitioners
(relaxing while lying on one's back) with six controls, and found significantly
reduced heart rates for both experimental groups versus the control group. Cummings
(1984) observed reduced heart rates for those practicing a combination of meditation
and exercise. Throll (1982) found that a Transcendental Meditation group displayed
a more significant decrease in heart rate than a group using Jacobson's progressive
relaxation.
Pollard and Ashton (1982) divided sixty subjects into six groups
in a comparison of heart rate decrease obtained by visual feedback, auditory feedback,
combined visual and auditory feedback, instructions to decrease heart rate without
biofeedback, sitting quietly, and abbreviated relaxation training. A comparison
group of meditators with a minimum of six years of experience was also studied.
The results indicated that there was no advantage of a heart rate decrease task
for subjects receiving visual, auditory, or combined biofeedback, though all groups
showed evidence of a decline in heart rate over the testing session. The meditation
group showed the greatest overall decline, with a decrease in heart rate of approximately
seven beats per minute, versus three beats per minute for the groups using biofeedback
techniques.
Cuthbert et al. (1981) had results demonstrating clear superiority
for meditators using Benson's relaxation response versus heart rate biofeedback,
especially when the subject experimenter relationship was supportive. Lang et
al. (1979) placed the heart rate decrease for advanced TM meditators with more
than four years of practice at 9%. Bauhofer (1978) found that the heart rates
of experienced TM meditators were lowered by TM more than those of less experienced
TM meditators. Corey (1977) and Routt (1977) reported that Transcendental Meditation
appeared to decrease heart rate under nonstress conditions. Glueck and Stroebel
(1975), Wallace and Benson (1972), Wallace et al. (1971c), and Wallace (1971)
found that the heart rate decreased from three to five beats per minute during
Transcendental Meditation. Reports of reduced heart rates during meditation extend
back to Paul (1969), Karambelkar et al. (1968), Anand and Chhina (1961), Wenger
and Bagchi (1961), Bagchi and Wenger (1957), and Das and Gastaut (1955).
Kothari
et al. (1973) reported the case of a yogi who was confined to a small underground
pit for eight days and continuously monitored with an EKG. From the second day
until the eighth, EKG activity was below a recordable level, indicating that the
yogi had either stopped his heart or greatly decreased its electrical activity.
The authors believe that the yogi could not have tampered with the EKG leads without
creating an obvious electrical disturbance.
Some studies indicate that heart
rates increase under certain circumstances, such as deeply absorbed trance (samadhi)
[see Lehrer et al. (1980), Parulkar et al. (1974), Wenger and Bagchi (1961), and
Das and Gastaut (1955)]. Other research shows no consistent changes in heart rate
with the practice of Ananda Marga Yoga or progressive relaxation [see Gash and
Karliner (1978), Elson et al. (1977), Travis et al. (1976), Wenger et al. (1961),
and Bagchi and Wenger (1957)].
We could not find accounts in the traditional
literature describing the number of heartbeats one should expect during meditation,
with which we could compare the numbers in modern studies. Contemplative masters
did not share the scientific passion for quantitative analysis and generally appreciated
the differences in physiology and temperament among their followers. They also
did not have the means to measure bodily changes precisely, and generally wouldn't
have used them if they had.
Redistribution of Blood Flow
Blood flow is
directly or indirectly manipulated for mental clarity, health, increased energy,
or the promotion of religious emotion through hatha yoga postures, breathing exercises,
prostrations, tai chi movements, dervish dancing, and other activities associated
with the contemplative traditions. Traditional teachers could not measure blood
flow with scientific exactness, of course, but some of them could skillfully guide
their students' practice through empathy, intuition, and kinesthetic feel, and
in doing so they sometimes looked for bodily signs related to blood circulation,
such as flushing of the face and chest and changes in skin tone and complexion.
[33] The picture of meditation's effect on blood flow provided by modern studies
is quite preliminary, though. Most of it comes from TM-sponsored research.
Delmonte
(1984f) tested fifty-two subjects and found that meditators showed a significantly
greater increase in digital blood volume during meditation than rest. Jevning,
Wilson, and O'Halloran (1982) studied muscle and skin blood flow and metabolism
during states of decreased activation in TM. They concluded that acute decline
of forearm oxygen consumption has been observed during an acute, wakeful behaviorally
induced rest/relaxation state. This change of tissue respiration was not associated
with variation of rate of forelimb lactate generation. Since forearm blood flow
did not change significantly during this behavior, the decline of oxygen consumption
by forearm was due almost solely to decreased rate of oxygen extraction. Decreased
muscle metabolism was a likely contributor to these observations. The occurrence
of sleep was not related to the metabolic change. The lack of coupling between
the metabolic and blood flow changes during this state of decreased activation
suggests limitation of the hypothesis of obligatory coupling between systemic
and/or regional cardiovascular and metabolic function.
Earlier, Jevning and
Wilson (1978) reported that TM increased cardiac output among twenty-seven subjects
by an average of 16% (ml/min measured by dye dilution methods), decreased hepatic
blood flow by an average of 34% (ml/min measured by clearance methods), and decreased
renal blood flow by an average of 29% (ml/min measured by clearance methods),
suggesting an increase of approximately 44% in the nonrenal, nonhepatic component
of blood flow (versus an increase of approximately 12% for an eyes-closed rest-relaxation
control group). Increased cerebral or skin blood flow may account for part of
this redistribution.
Jevning et al. (1976) found an average 15% increase in
cardiac output, an average 20% decline in liver blood flow, and an average 20%
decrease in renal blood flow among a group of six meditators practicing TM. A
control group of six showed no change in cardiac output and liver blood flow,
and a significant decline in renal blood flow. The authors believe that decreased
skin and muscle blood flow was suggested by other, indirect data, and that since
cardiac output increases and all measured organ blood flows decrease, it is possible
that cerebral perfusion increases markedly during TM. Jevning et al.'s findings
were a surprise because earlier studies had indicated a decrease in cardiac output
of 25% during TM (versus a decrease of about 20% in deep stage-four sleep) [see
Wallace (1970)].
Wallace et al. (1971a) speculated that the fall in blood lactate
during meditation might be due to increased skeletal muscle blood flow with consequent
increased aerobic metabolism. These researchers referred to Riechert (1976), who
recorded forearm blood flow increases of 30% with unchanged finger blood flow
(using a plethysmograph). Jevning and Wilson (1978) found that frontal cerebral
blood flow increased an average of 65% during TM for ten teachers of the technique
(five to eight years of regular practice), and remained elevated afterwards, with
brief increases up to 100-200% (measured by quadripolar rheoencephalography).
Levander et al. (1972) measured forearm blood flow (using a water plethysmograph)
in five subjects 180 times and reported that the pretest period mean blood flow
of 1.41 ml/100ml tissue volume/min increased to 1.86 ml/100ml tissue volume/min
during TM, and returned to pretest values during post-testing. Wallace and Benson
(1972) found an increase in forearm blood flow of 32% for their TM subjects.
Blood
Pressure and Hypertension
There is strong evidence that meditation helps lower
blood pressure in people who are normal or moderately hypertensive. This finding
has been replicated by more than nineteen studies, some of which have shown systolic
reductions among their subjects of 25 mmHg or more. In some studies a combination
of meditation with biofeedback or other relaxation techniques proved to be more
effective than meditation alone for some subjects. Several studies, however, have
shown that relief from high blood pressure diminishes or disappears entirely if
meditation is discontinued, and few people with acute hypertension have experienced
lower blood pressure in experiments of this kind.
At the time of this writing,
speculation regarding the mechanisms mediating meditation's beneficial effects
on high blood pressure appears to be inconclusive. Meditation often helps relax
the large muscle groups pressing on the circulatory system in various parts of
the body. It might also help relax the small muscles that control the blood vessels
themselves; when that happens, the resulting elasticity of blood vessel walls
would help reduce the pressure inside them. Other mechanisms may be involved,
which further research will reveal. The following studies explored meditation's
effect on blood pressure and hypertension:
Cort (1989) It was hypothesized
that the large the variability of results in different studies on the effect of
meditation on hypertension may be due to differences in compliance to the meditation
regimens. This study of fifty-one black adults supports the claim that greater
compliance to a meditation program leads to greater decreases in blood pressure.
Delmonte (1984f) Forty nonmeditators and twelve experienced Transcendental
Meditators were randomly assigned to four experimental cells devised to control
for order and expectation effects. All fifty-two (female) subjects were continuously
monitored in seven physiological measures during both meditation and rest. Each
subject was her own control in an experiment comparing meditation to rest. Analysis
of variance on change scores calculated from both initial and running (intertrial)
baselines revealed small but significant condition effects for all variables except
diastolic BP. With respect to systolic BP, the nonmeditators showed a significantly
larger drop from initial baseline during meditation than during rest. With respect
to running baseline, the meditators demonstrated a significantly smaller increase
in systolic blood pressure with the complete trial data and a greater decrease
with the end-of-trial data during meditation than during rest.
Wallace et
al. (1983b) This study measured systolic blood pressure using a standard mercury
sphygmomanometer on 112 transcendental meditators. The subjects had a mean systolic
blood pressure 13.7 to 24.5 less than the population mean. The analysis also showed
that meditators with more than five years of experience had a mean systolic blood
pressure 7.5 lower than meditators with less than five years of experience.
Bagga
and Gandhi (1983) The authors studied a group of eighteen people who were equally
divided into a TM, Shavasana (relaxing while lying on one's back), or control
group. After twelve weeks of practicing, the TM and Shavasana groups showed significant
declines in systolic blood pressure as high as 10 mmHg, whereas the control group
demonstrated no decline.
Hafner (1982) Twenty-one hypertension patients who
had been randomly assigned to eight one-hour sessions of either meditation training,
meditation plus biofeedback-aided relaxation, or a nontreatment control group
were studied. Statistically significant falls in systolic and diastolic blood
pressure occurred after both training programs, although overall reductions in
blood pressure were not significantly greater in either program than in the control
group. Meditation plus biofeedback-aided relaxation produced falls in diastolic
blood pressure earlier in the training program than did meditation alone. All
patients practiced meditation regularly between training sessions, but the amount
of practice did not correlate with the amount of blood pressure reduction after
training.
Seer and Raeburn (1980) Forty-one unmedicated hypertensives were
randomly assigned to three groups: TM training, placebo control (TM training without
a mantra), and no-treatment control. The results showed modest reductions in blood
pressure in both treatment groups, compared with no treatment, with diastolic
percentage reductions reaching significance. There was considerable subject variation
in response, with an overall mean decline in diastolic blood pressure of 8-10%
on a three-month follow-up.
Surwit et al. (1978) This study compared the separate
effects of three procedures for the reduction of high blood pressure in three
treatment groups of eight patients, each with medically verified borderline hypertension.
The three treatment groups used the following procedures: (a) biofeedback for
simultaneous reductions in systolic blood pressure and heart rate; (b) biofeedback
for reductions in integrated forearm and frontalis muscle electromyographic activity;
and (c) meditation relaxation based on the relaxation response procedure developed
by Herbert Benson. Each patient was studied in two baseline sessions, eight training
sessions, and a six-week follow-up. Half of the sample returned for a one-year
follow-up. Analysis of variance of the three treatment groups over eight training
sessions, with twenty trials per session, revealed significant effects for trials
within sessions. However, there were no significant main effects or interactions
related to differences between the treatment conditions or to changes in blood
pressure over the course of training sessions. Although all groups showed moderate
reductions in blood pressure as compared to initial values, no technique could
be seen to produce a reduction in pressure greater than that observed in the baseline
sessions. Blood pressures of patients reporting for the one-year follow-up were
not different from pretreatment baseline levels.
Pollack et al. (1977) Twenty
hypertensive patients, nine of whom were on stable dosages of hypotensive medication,
were taught TM. Blood pressure reductions were 10 mmHg systolic/2 mmHg diastolic
after three months and 6 mmHg systolic/2 mmHg diastolic after six months. The
only statistically significant reduction in blood pressure occurred after three
months. Meditation plus biofeedback produced decreases in diastolic blood pressure
earlier in the training program than meditation alone.
Simon et al. (1977)
Five borderline hypertensives were taught TM. After they learned the technique
and practiced it for an average of thirty-two weeks, their mean blood pressure
decreased from 153/101 mmHg to 138/92 mmHg.
Blackwell et al. (1976) Seven subjects
on stable dosages of hypotensive medication were taught TM over a nine-to-twelve
week period. They recorded a mean blood pressure reduction of 4 mmHg systolic/2
mmHg diastolic, and 3 mmHg systolic/4 mmHg diastolic during a follow-up six months
later, but there were changes in drug treatment during the follow-up period.
Stone
and DeLeo (1976) Fourteen hypertensives were taught a "Buddhist" meditation
that involved counting breaths in five twenty-minute training sessions over six
months. Five hypertensives were used as controls. While supine, the treatment
group had mean blood pressure reductions of 9 mmHg systolic/8 mmHg diastolic.
While upright, the treatment group had mean blood pressure reductions of 15 mmHg
systolic/10 mmHg diastolic. While supine, the control group had mean blood pressure
reductions of 1 mmHg systolic/2 mmHg diastolic. While upright, the control group
had mean blood pressure reductions of 2 mmHg systolic/0 mmHg diastolic.
Patel
and North (1975) Thirty-four hypertensive patients were assigned at random either
to six weeks of treatment by yoga relaxation methods with biofeedback or to placebo
therapy (general relaxation). Both groups showed a reduction in blood pressure
(from 168/100 to 141/84 mmHg in the treated group and from 169/101 to 160/96 mmHg
in the control group). The difference was highly significant. The control group
was then trained in yoga relaxation, and the blood pressure fell to that of the
other group (now used as controls).
Patel (1975a) Thirty-two patients-twenty-one
females and eleven males-between the ages of thirty-four and seventy-five years
with essential hypertension of known duration from six months to thirteen years,
were randomly divided into a treatment group and a control group. Fourteen patients
in the treatment group and fifteen in the control group were receiving antihypertensive
drugs. Baseline blood pressure was first obtained after a twenty-minute rest in
the supine position. The patients were given two stress tests: an exercise test
(climbing a nine-inch step twenty-five times) and a cold pressor test (immersing
the left hand in cold water after alerting the patient sixty seconds in advance)
at the beginning and again after six weeks. Blood pressure was taken during the
alert, at the end of each test, and every five minutes until it returned to the
original value or up to a maximum of forty minutes. In the six weeks between test
periods, all patients attended a twice-weekly clinic. The treatment group was
given training in relaxation and meditation based on yogic principals, which was
reinforced with biofeedback instruments, and group members were asked to practice
relaxation and meditation at home twice daily for twenty minutes. In the treatment
group there was a significant reduction in the pressure rises as well as in recovery
time. Mere repetition of the tests did not influence these indications of stress.
When the differences between the groups were compared, all measurements except
the systolic pressure rise after exercise showed significant improvement in the
treated group.
Patel (1975b) Twenty hypertension patients, nineteen of whom
were using hypotensive drugs, were taught yoga, breath meditation, muscle relaxation,
and meditation concentration. Their average blood pressure was reduced from 159.1/100.1
mmHg to 138.7/85.9 mmHg. The average blood pressures of twenty control subjects,
eighteen of whom were using hypotensive drugs, who rested on a couch for the same
number of sessions and were given no relaxation training, was reduced from 163.1/99.1
mmHg to 162.6/97.0 mmHg.
Patel (1975c) Twenty hypertensive patients treated
by psychophysical relaxation exercises were followed up monthly for twelve months.
Age- and sex-matched hypertensive controls were similarly followed up for nine
months. Statistically significant reductions in blood pressure (BP) and antihypertensive
drug requirements were satisfactorily maintained in the treatment group. Mere
repetition of BP measurements and increased medical attention did not in themselves
reduce BP significantly in control patients.
Benson et al. (1974d) Twenty-two
borderline hypertensives not using drugs were taught TM, and their mean blood
pressure decreased from 146.5/94.6 mmHg during the premeditation control period,
lasting 5.7 weeks, to 139.6/90.8 mmHg during the postmeditation experimental period,
lasting an average of twenty-five weeks. They were tested throughout the premeditation
and postmeditation periods.
Benson et al. (1974f) Fourteen hypertension patients
on drugs were taught the relaxation response. During a control period of 5.6 weeks,
blood pressure did not change significantly from day to day, and averaged 145.6/91.9
mmHg. During an experimental period of twenty weeks, blood pressure decreased
to 135.0/87.0 mmHg.
Patel (1973) Twenty hypertension patients using hypotensive
drugs were taught yoga, breath meditation, muscle relaxation, and meditation concentration.
Their average blood pressure was reduced from 159.1/100.1 mmHg to 138.7/85.9 mmHg.
The average blood pressure of twenty control subjects, who rested on a couch for
the same number of sessions and who were given no relaxation training, was reduced
from 163.1/99.1 mmHg to 162.6/97.0 mmHg.
Deabler et al. (1973) In this study
three groups of hypertensive patients were tested. Six subjects, who were taught
progressive relaxation and hypnosis in eight to nine sessions over four to five
days, had average blood pressure reductions of 17 mmHg systolic/19 mmHg diastolic
during their experimental sessions. Nine subjects taking hypotensive medication,
who were taught progressive relaxation and hypnosis in eight to nine sessions
over four to five days, experienced BP reductions of 16 mmHg systolic/14 mmHg
diastolic during their experimental sessions. A control group of six subjects
showed no significant blood pressure changes.
Benson and Wallace (1972a) Twenty-two
hypertensives with no meditation experience were given the standard TM training.
Their mean blood pressure before meditation was 150/94 mmHg. After four to sixty-three
weeks of meditation practice their mean blood pressure was reduced to 141/87 mmHg.
Datey et al. (1969) Forty-seven hypertension patients practiced "Shavasana",
a yogic breathing concentration and muscle relaxation technique, thirty minutes
daily for approximately thirty weeks. Of these forty-seven subjects, ten who did
not use antihypertensive drugs had an average systolic blood pressure reduction
from 134 to 107 mmHg. A second group of twenty-two subjects, with BP well controlled
by antihypertensive drugs, had an average systolic blood pressure reduction from
102 to 100 mmHg. A third group of fifteen subjects, with inadequately controlled
blood pressure using antihypertensive drugs, had an average systolic blood pressure
reduction from 120 to 110 mmHg. The subjects' average drug requirement was reduced
to 32% of the original dosages for the second group. In group three, six patients
reduced their drug requirement to 29% of the original, seven patients' dosages
were unchanged, and two patients required an increased dosage.
Blood pressure
is one of the easiest physiological variables to measure. The evidence just presented
shows that many patients with moderate hypertension improve with meditation. Because
these studies involved different types of meditation, different levels of meditation
experience among subjects, and different kinds of measurement, the mechanisms
mediating the improvement are uncertain. Most studies indicate that benefits disappear
without continued practice [see Frankel (1976) and Patel (1976)]. Nevertheless,
a therapeutic approach to hypertension involving meditation has been shown to
be effective [see Patel (1977, 1984)] .
Other studies examining the effect
of various forms of meditation on blood pressure include: Sothers and Anchor (1989),
Kuchera (1987), Mills (1987), Caudill et al. (1987), Benson (1986), Juhl and Strandgaard
(1985), Patel et al. (1985), Friskey (1985), Caudill et al. (1984a, 1984b), Muskatel
et al. (1984), Benson and Caudill (1984), Lang (1984), Slaughter (1984), English
(1981), Bynum (1980), and Benson et al. (1974c, 1974d).
Other Cardiovascular
Changes
Evidence that meditation helps relieve certain forms of cardiovascular
disease generally conforms to assertions that yoga, tai chi, and other transformational
disciplines promote health. Similarly, evidence that meditators recover more quickly
from stressful impacts and demonstrate fewer chronic or inappropriate emergency
responses than nonmeditators agrees in a general way with teachings about the
alert calm and peace of yogic practice or the effortless but appropriate behavior
of Zen Buddhist and Taoist adepts.
For contemporary evidence that meditation
assists individuals with forms of cardiovascular disease such as hypercholesterolemia
and angina pectoris, see Barr and Benson (1984), Benson (1983c), Benson and Goodale
(1981), Cooper and Aygen (1979), Zamarra et al. (1977), Benson (1976), Benson
et al. (1976), Benson and Wallace (1972a), and Tulpule (1971).
Goleman and
Schwartz (1976) exposed thirty experienced meditators to a stressor film, and
measured responses by skin conductance, heart rate, self-report, and personality
scales. The heart rates of both experienced and inexperienced meditators recovered
from stressor impacts more quickly than those of control subjects, demonstrating
a psychophysiological configuration in stress situations opposite to that seen
in stress-related syndromes. In a study by Glueck and Stroebel (1975), meditators
demonstrated fewer chronic or inappropriate activations of the emergency response.
Chapter 2:
Physiological
Effects
The Cortical System
EEG: Alpha Activity
Evidence indicating
that meditation leads to an increase in alpha rhythms (slow, high amplitude brain
waves extending to anterior channels and ranging in frequency from eight to thirteen
cycles per second) is extensive. The following studies, using many types of meditation,
with subject groups of one to more than fifty including beginners and Zen masters,
reach that conclusion: Delmonte (1984f), Daniels and Fernhall (1984), Stigsby
et al. (1981), Lehrer et al. (1980), Wachsmuth et al. (1980), West (1980a), Dostalek
et al. (1979), Corby et al. (1978), Pelletier and Peper (1977b), Elson et al.
(1977), Kasamatsu et al. (1957), Kras (1977), Fenwick et al. (1977), Glueck and
Stroebel (1975), Tebecis (1975), Williams and West (1975), Woolfolk (1975), Banquet
(1972, 1973), Vassiliadis (1973), Benson et al. (1971c), Wallace et al. (1971c),
Akishige (1970), Wallace (1970), Kasamatsu and Hirai (1963, 1966, 1969a, 1969b),
Kamiya (1968, 1969b), Anand et al. (1961a), Hirai (1960), Hirai (1959), Bagchi
and Wenger (1957), and Das and Gastaut (1955) [see also the EEG research review
of Echenhofer and Coombs (1987)].
In contrast, some studies report a decrease
in alpha activity during meditation. See Jacobs and Luber (1989), Warrenburg et
al. (1980), and Tebecis (1975). A possible explanation may be found in differences
in the initial level of relaxation of subjects.
Gayten (1978) examined the
EEGs of tai chi practitioners (a form of moving meditation) using a Medi-Log Ambulatory
Monitor and did not find brain-wave patterns similar to those of meditators. After
reviewing their own and other studies, Jevning and O'Halloran (1984) concluded
that various TM-correlated changes persisted after the cessation of TM practice,
particularly EEG changes of the kind reported in the studies we have listed here.
Sim
and Tsoi (1992) investigated the effects of three centrally acting drugs (naloxone,
diazepam, and flumazenil) on the significant increase in the intermediate alpha
frequency of the EEG that accompanied meditation in an experienced meditator.
They found no significant changes, which would indicate that the EEG correlates
of meditation are not causally related to the rise or fall of endogenous opioid
peptides or benzodiazepinelike substances in the brain.
EEG: Theta Activity
A
characteristic brainwave pattern of long-term meditators includes strong bursts
of frontally dominant theta rhythms (five to seven cycles per second), during
which meditators report peaceful, drifting, and generally pleasant experiences
with intact self-awareness. The following studies have reported this pattern:
Jacobs and Luber (1989), Delmonte (1984f), West (1979a), Hebert and Lehmann (1977),
Elson et al. (1977), Pelletier and Peper (1977b), Fenwick et al. (1977), Banquet
and Sailhan (1977), Ghista et al. (1976), Levine (1976), Tebecis (1975), Glueck
and Stroebel (1984), Krahne and Tenoli (1975), Hirai (1974), Banquet (1972, 1973),
Wallace and Benson (1972), Wallace et al. (1971b), Wallace (1971), Kasamatsu and
Hirai (1963, 1966), Anand et al. (1961b), and Bagchi and Wenger (1958).
EEG:
Beta Activity
During deep meditation, experienced subjects sometimes exhibit
bursts of high-frequency beta waves (twenty to forty cycles per second). This
sudden autonomic activation is often associated by the meditator with an approach
of yogic ecstasy or a state of intense concentration; and it is usually accompanied
by an acceleration of heart rate. The following studies have reported beta activity:
West (1980a, Peper and Ancoli (1979), West (1979a, Corby et al. (1978), Fenwick
et al. (1977), Banquet (1973), Kasamatsu and Hirai (1963, 1966), Anand et al.
(1961a), and Das and Gastaut (1955). Surwillo and Hobson (1978) recorded the EEGs
of six Protestant adults during prayer to discover whether the pattern was slower
than during rest. They did not find any evidence of EEGs slowing during prayer,
and in fact found the opposite in the majority of subjects. The authors speculated
that this phenomenon was similar to that observed in experienced meditators during
deep meditation.
EEG: Hemispheric Synchronization
EEG synchronization/coherence
with respect to the distribution of alpha activity between the four anatomically
distinct regions of the brain--left, right, anterior, and posterior--may indicate
the effectiveness of meditation. It has been positively correlated with creativity
(Orme-Johnson et al. 1977b). Such neural ordering has been reported in the following
studies: Jevning and O'Halloran (1984), Badawi et al. (1984), Orme-Johnson and
Haynes (1981), Dillbeck and Bronson (1981), Dillbeck et al. (1981a), Glueck and
Stroebel (1978), Corby et al. (1978), Bennett and Trinder (1977), Orme-Johnson
(1977a), Morse et al. (1977), Hebert and Lehmann (1977), Westcott (1977), Haynes
et al. (1977), Ferguson and Gowan (1976), Davidson (1976), Levine (1976), Ferguson
(1975), Glueck and Stroebel (1975), Banquet and Sailhan (1974), Banquet (1973
and 1972), Wallace et al. (1971c), Wallace (1971), Anand et al. 1961a), and Das
and Gastaut (1955).
EEG: Dehabituation
Whether meditation produces a heightened
awareness that resists habituation is a significant question, we feel, because
many traditional teachings maintain that it does. The Sanskrit anuraga, or constant
freshness of perception, for example, is said to be a primary result of yoga;
Zen Buddhist teachers describe the freedom from "perceptual averaging"
that zazen and right living lead to; and Taoist stories accentuate the spontaneity
of each moment for those who are wise in the way of the Tao. Such teachings are
supported by most modern meditation studies, though a few experiments have failed
to replicate their findings. Some religious ecstatics, however, become so absorbed
in trance that they inhibit or entirely suppress their responses to the outer
world. Early studies by Bagchi and Wenger compared yogis and Zen masters in this
regard, and appeared to show significant differences in EEG response between the
two kinds of meditation. The yogis they studied habituated to repeated stimuli
more rapidly and completely than Zen masters, leading Bagchi and Wenger to speculate
that the two types of discipline produced different spiritual results-either inner
absorption or heightened awareness of the outer world. The following studies report
that meditation leads to a heightened perceptual awareness, in which the EEGs
remain responsive to repeated stimuli such as clicks or light flashes instead
of habituating to them: Delmonte (1984b), McEvoy et al. (1980), Davidson (1976),
Williams and West (1975, Hirai (1974), Wada and Hamm (1974), Banquet (1973), Orme-Johnson
(1973), Gellhorn and Kiely (1972), Naranjo and Ornstein (1971), Wallace et al.
(1971b), Wallace (1971), Akishige 1970), Kasamatsu and Hirai (1963, 1966), Anand
et al. (1961a), and Bagchi and Wenger (1957).
Other studies, however, failed
to replicate this finding. Heide (1986) compared seventeen TM meditators and seventeen
controls and found no significant differences between groups in the rate of habituation
of alpha blocking. Becker and Shapiro (1981) used three groups of Zen, yoga, and
TM meditators with five to seven years of experience, and two groups of controls.
They found that EEG alpha suppression in response to repeated stimuli did not
differ among the five groups. West (1980a) concluded that too few systematic studies
of habituation have been made to reach a solid conclusion. Barwood et al. (1978)
tested auditory-evoked potentials of eight experienced meditators before, during,
and after meditation, and also during light sleep, and found no consistent changes
between baseline and meditating or meditating and sleep auditory-evoked potentials.
Specific Cortical Control
Traditional teachers did not have electroencephalographs
to study cortical activity, but the findings in modern studies that meditators
achieve various kinds of control over specific kinds of brain function conform
to the tenet of many contemplative literatures that self-awareness brings self-mastery.
As various kinds of functioning are brought to consciousness, their integration
can be more deliberately guided, according to most traditional teachings. Several
modern studies seem to show that meditators do indeed acquire control of specific
brain functions.
Delmonte (1984b) concluded that meditation practice may begin
with left-hemisphere activity, which then gives way to functioning characteristics
of the right hemisphere, while both left- and right-hemisphere activity are largely
inhibited or suspended in advanced meditation.
Pagano and Frumkin (1977) reported
strong evidence that meditation enhances functioning in the right hemisphere,
with cumulative effects among experienced meditators. Prince (1978) suggested
that meditation may inhibit the left hemisphere somewhat, shifting the focus of
consciousness to the right hemisphere. Bennett and Trinder (1977) reported that
TM meditators had greater flexibility in shifting from one brain hemisphere to
the other. Davidson and Goleman (1977) suggested that during periods of intense
concentration in meditation, sensory information may become attenuated below the
level of the cortex. Earlier, Davidson (1976) reported that during mystical experience
cerebral function is dominated by the right hemisphere. Goleman (1976a) stated
that meditators showed a significantly increased cortical excitation during meditation
and a simultaneous limbic inhibition that delinked the cortex and limbic systems.
He also reported that Gurdjieff meditators' brains showed cortical specificity,
or the ability to turn on those areas of the brain necessary to the task at hand
while leaving the irrelevant areas inactive. Schwartz (1975) stated that meditation
practices can lead to heightened cortical arousability plus decreased limbic arousability,
so that perception is heightened and emotion is simultaneously reduced, which
he described as a "skilled response."
Others reporting cortical
specificity of response are Warrenburg (1979), Hirai (1974), Banquet (1973), and
Orme-Johnson (1973).
Other Cortical Changes
Persinger (1984) stated that
transient, focal, epilepticlike electrical changes in the temporal lobe, without
convulsions, have been hypothesized to be primary correlates of religious experiences.
He investigated two cases of this kind. The first involved the occurrence of a
delta-wave dominant electrical seizure for about ten seconds, from the temporal
lobe only, of a TM teacher during a peak experience. The second involved the occurrence
of spikes, within the temporal lobe only, during protracted intermittent episodes
of glossalalia by a member of a Pentecostal sect. Persinger concluded that religious
experiences are natural correlates of temporal-lobe transients that can be detected
by routine EEG measures.
Researchers have analyzed EEG differences between
meditators and those in stages of sleep, hypnosis, and other self-regulation strategies.
Brown et al. (1977-78) were not able to differentiate between EEG data during
meditation, sleep, and therapeutic touch healing states. Fenwick et al. (1977)
found that EEG results showed TM to be a method of holding the meditators' level
of consciousness at stage "onset" sleep. He found no evidence to suggest
that TM produced a hypometabolic state beyond that produced by muscle relaxation,
nor support for the idea that TM is a fourth stage of consciousness. Pagano et
al. (1976) studied the EEGs of five experienced meditators, and found appreciable
amounts of sleep stages two, three, and four during meditation. Otis (1974) found
during a posttreatment testing session that twenty-three Transcendental Meditators
displayed significantly more sleep-stage-one activity than they had in a premeditation
rest period, and significantly more sleep than controls. Rao (1965) described
meditation as a form of autohypnotism parallel to the state of hypnotic trance
or hypnotic sleep. On the other hand, those who have found the EEGs of meditators
to be distinct include West (1979a), Wachsmuth (1978), Patey et al. (1977), Dash
and Alexander (1977), Banquet and Sailhan (1974), Wallace and Benson (1972), Wallace
et al. (1971b), Wallace (1971), Kasamatsu and Hirai (1966), Onda (1967), Anand
et al. (1961a), and Bagchi and Wenger (1957).
A few researchers have looked
at EEG results in terms of the ergotropic/trophotropic model developed by Gellhorn
[see Gellhorn and Kiely (1972).] Davidson (1976) stated that mystical states may
be experienced during either ergotropic (excited) or trophotropic (relaxed) conditions.
He suggested that the whirling dances of Sufis and the violent abdominal contractions
of Ishiguro Zen monks induce ergotropic conditions, whereas TM and other forms
of sitting meditation elicit trophotropic reactions. Sargant (1974) speculated
that trophotropic states may occur in the midst of an ergotropically induced experience.
Gellhorn and Kiely (1972) observed that physiological changes in meditation are
due to a shift in the ergotropic/trophotropic balance in the trophotropic direction-a
good strategy for improving mental health. Their model was criticized by Mills
and Campbell (1974), because it ignored differences in meditation techniques,
left out certain evidence of alpha-blocking differences between yoga and Zen,
and provided an ambiguous interpretation of trophotropic/ergotropic effects on
the orienting reflex. Emerson (1972) concluded that the religion of the meditator
determines the way in which his EEG pattern will change during the course of meditation.
Fisher (1971) stated that the mystic may switch between extreme ergotropic and
extreme trophotropic forms of mystical experience, a rebound from ecstatic rapture
to yogic samadhi in response to intense ergotropic excitation. Das and Gastaut
(1955) characterized the mystical state of yogic ecstacy as predominantly ergotropic,
where no effect on the EEG pattern as a result of external stimuli was noticed.
Blood Chemistry
Strict comparisons between traditional understandings of
bodily change in contemplative practice and modern studies of meditation's effect
on blood chemistry are uncertain at best, though the finding in some studies that
meditation lowers adrenal hormones, lactates, and cholesterol seems to confirm
the repeated discovery that spiritual practice reduces stress and anxiety. This
area of research is not as well developed, though, as other areas of meditation
research. Only more investigation will reveal the intricate relationships of blood
chemistry in contemplative activity.
Adrenal Hormones
Meditation generally
produces psychological results opposite from those of stress, yet researchers
have been puzzled by the fact that stress-induced adrenal hormone levels do not
fall consistently in the blood of meditators. Benson (1983a) studied nineteen
subjects who practiced the relaxation response technique twice daily for thirty
days. He found increased norepinephrine levels without any increase in heart rate
or blood pressure, and concluded that the relaxation response technique reduces
central nervous system responsivity to norepinephrine. Or norepinephrine levels
rise because less is used up by tissues that ordinarily respond to it. Benson
(1989) concluded that reduced norepinephrine end-organ responsivity may be the
mechanism through which physiologic changes persist after the elicitation of the
relaxation response [see also Morrell (1985)]. Mills et al. (1990) measured functional
lymphocyte beta-andrenergic receptors and found lower levels in TM meditators
supporting Benson's hypothesis. Engle (1983), commenting on Benson's work, agreed
that the relaxation response is a useful technique to modify physiological functions,
but that little is understood about the mechanisms that mediate its effect. Earlier,
Hoffman et al. (1982) assessed sympathetic nervous system activity in experimental
subjects practicing the relaxation response and in control subjects, all of whom
were exposed to graded orthostatic and isometric stress during monthly hospital
visits. They found higher concentrations of norepinephrine for experimental subjects
and no changes for controls [see the follow-up study by Morrell and Hollandsworth
(1986) that supports this conclusion].
Sudsuang et al. (1991) reported decreased
cortisol levels measured after meditation in inexperienced meditators. Michaels
et al. (1979) studied eight TM meditators and eight controls, and found that cortisol
decreased progressively for both groups, aldosterone did not change for either
group, and renin increased by 14% for the meditation group, thereby not supporting
the hypothesis that TM induces a unique state characterized by decreased sympathetic
activity or release from stress. However, since cortisol concentrations varied
more widely for controls than for meditators during the experiment, Michaels concluded
that meditators may be less responsive to acute stress. Lang et al. (1979), in
a study of ten advanced meditators with over four years of experience and ten
meditators with over two years of experience, found that catecholamine levels
were higher in advanced meditators during the experiment, and concluded that meditation
enhances sympathetic activity. Michaels et al. (1976) measured plasma epinephrine
and norepinephrine in twelve meditators before, during, and after meditation,
and in a control group matched for sex and age who rested instead of meditating,
and obtained the same results for both groups, thereby concluding that TM does
not reduce stress and the activity of the sympathetic nervous system. Bevan et
al. (1976) found significant decreases in plasma and urinary-free cortisol during
TM, the effect being cumulative with increased meditation experience. However,
no significant effects on catecholamine excretion were noted. He concluded that
TM produces an acute and chronic reduction in trophotropic anterior hypothalamic
activity but little effect on ergotropic posterior hypothalamic function, and
that the mechanisms underlying the practice are not a simple counterpart of the
fight-or-flight response.
Other researchers, however, have reported decreases
in adrenal hormones during meditation. Werner et al. (1986) evaluated eleven subjects
before and during a three-year period after starting the TM-Sidhi program. They
found a progressive decrease in serum TSH, growth hormone, and prolactin levels,
with no consistent change in cortisol, T4, or T3. Stone and DeLeo (1976) measured
plasma dopamine-B-hydroxylase as an index of sympathetic nervous system activity
in a six-month controlled trial of simple word meditation in hypertension patients.
They noted significant reductions of plasma D-B-H, which was positively correlated
with significant reductions of blood pressure. Schildkraut et al. (1990) found
a possible common mechanism of action for the drug alprazolam (a triazolobenzodiazepine
with antianxiety and antidepressant as well as antipanic effects) and elicitation
of the relaxation response that involves decreased catecholamine output. Bujatti
and Riederer (1976) found a significant decrease of the catecholamine metabolite
VMA (vanillicmandelic acid) in meditators. This decrease was associated with a
reciprocal increase of the serotonin metabolite 5-HIAA, which supports, as a feedback
necessity, the rest-and-fulfillment response versus fight and flight. Loliger
(1991) also reported an increase in 5-HIAA during the practice of TM and the TM-Sidhi
program.
Several studies have found decreased cortisol levels in meditators
versus controls with the level of effect increasing with duration of meditation
practice. See Ahuja et al. (1981), Jevning et al. (1978a, 1978d), Udupa et al.
(1975), and Jevning et al. (1975).
Jevning and O'Halloran (1984) stated that
adrenocortical activity may be the one parameter sufficient to determine the relationship
between TM and sleep, since cortisol secretion is not apparently related to sleep.
They reviewed the literature, particularly Jevning, Wilson, and Davidson's study
(1978), and concluded that it is unlikely that TM can be the same as sleep, or
accounted for as unstylized rest/relaxation, since sharp declines of up to 25%
in cortisol during meditation for long-term meditators was measured, whereas insignificant
declines were noted in short-term meditators, and no changes were noted in the
rest/relaxation control group.
Androgen levels are a well-established correlate
of the response to acute stress, and are possibly of adrenocortical origin. Jevning
and Wilson (1978) studied testosterone concentration changes during TM and during
rest among a group of fifteen TM practitioners with three to five years of experience
and a group of fifteen controls. The controls were restudied as practitioners
after three to four months of practice. No change in testosterone concentration
was found during either rest or TM. Cooper et al. (1985) studied ten experienced
Transcendental Meditators and found no clear evidence that meditation suppressed
stress-related hormones [see the comments of Davis (1986)].
The serum level
of the adrenal androgen, dehydroepiandrosterone sulfate (DHEA-S), is closely correlated
with age in humans and has also been associated with measures of health and stress.
Levels of DHEA-S decrease with age, stress, and illness. Glaser et al. (1992)
found generally higher levels of DHEA-S in TM meditators versus controls suggesting
greater health and adaptability for meditators.
Hill (1990) studied ten meditators
to investigate the acute autonomic effects of Transcendental Meditation and found
that both divisions of the autonomic nervous system are attenuated. The results
also provide preliminary evidence to support the hypothesis that TM is associated
with acutely reduced hypothalamic and peripheral serotonergic activity.
Thyroid
Hormones
Werner et al. (1986), in a study of eleven subjects in the TM-Sidhi
program found decreased TSH, growth hormone, and prolactin levels and no consistent
change in cortisol, T3 or T4. Jevning and Wilson (1977) found in a study of TM
practitioners that T3, T4 and insulin levels did not change during meditation,
but that TSH levels declined dramatically. Decreased TSH, along with stable thyroid
hormone levels, may suggest change of the set point for feedback control of TSH
secretion during TM and is consistent with primarily neural modulation of TSH
secretion. The stability of T3, T4 and insulin make it unlikely that these hormones
regulate the acute metabolic changes associated with the meditative state.
Total
Protein
Sudsuang et al. (1991) reported increased serum protein levels after
six weeks of meditation and speculated that cortisol reduction during meditation
practice may be related to an increase in total protein because of reduction of
gluconeogenesis and increased total protein synthesis by the liver.
Amino Acids
and Phenylalanine
There is some evidence that amino acid metabolism is related
to mental states, since alteration of plasma amino acid levels has been correlated
with various forms of behavior. Jevning et al. (1977b) measured thirteen plasma
neutral and acidic amino acids in twenty-eight subjects, thirteen of whom were
controls and fifteen of whom had practiced TM twice daily for three to five years,
and found that phenylalanine concentration increased by 23% during TM practice
with no change during control relaxation. No significant changes were noted for
the other twelve amino acids studied. Jevning speculated that since the liver
is the principal utilizer of phenylalanine hydroxylase, reduced blood flow to
the liver during meditation [see Jevning (1978c)] might be the cause of increased
phenylalanine levels. He also suggested that the brain might utilize less phenylalanine
during meditation.
Plasma Prolactin and Growth Hormone
Werner et al. (1986)
evaluated the endocrine changes of eleven subjects before and over a three-year
period after starting the TM-Sidhi program. A progressive decrease in serum thyroid
stimulating hormone (TSH), growth hormone, and prolactin levels occurred over
the three years, while no consistent change in cortisol, total thyroxine, or triiodothyronine
was observed. Jevning, Wilson, and Vanderlaan (1978b) studied the concentrations
of plasma prolactin and growth hormone before, during, and after forty minutes
of TM. Twenty-four subjects were studied, including a group of twelve who had
regularly practiced TM for three to five years and a group of twelve who had been
regular practitioners for three to four months. The short-term practitioner group
was studied as controls before, during, and after a forty-minute eyes-closed rest
period. Prolactin concentration began to increase toward the end or after meditation
in both groups of practitioners, with levels continuing to increase in the post-TM
period. The increases were not correlated with sleep occurrence. Prolactin levels
were stable in controls throughout the experiment. Growth hormone concentration
was unchanged in both TM and rest groups.
Bevan et al. (1979) studied the short-term
endocrine changes of five experienced meditators before, during, and after a thirty-minute
period of meditation; and restudied the same group under the same experimental
conditions, except that instead of meditating they read and talked quietly among
themselves. A comparable group of five previously unstudied meditators were examined
under the same nonmeditation conditions to offset the "second-experience"
effect. A significant 38% reduction in serum hGH occurred during TM. The hGH fall
commenced before the onset of meditation and appeared to be a response to anticipation
of meditation. Serum hGH concentrations after TM rebounded to 50% above premeditation
values. There was no change in the same subjects during a comparable nonmeditation
experimental period, and the absence of hGH changes was not due to a second-experience
effect. The experienced meditators showed slight decreases in prolactin and cortisol
during meditation, which were not statistically significant. There were no statistically
significant changes in thyroxine, triiodothyronine, reverse triiodothyronine,
hemoglobi, packed cell volume, or total serum protein during the experimental
period.
Lactate
High blood lactate concentrations have been associated
with anxiety and high blood pressure, and the infusion of lactate in the blood
has been found to produce symptoms of anxiety. The following studies have reported
significant declines of up to 33% in blood lactate during meditation, and a rate
of decline nearly four times faster than the rate of decrease among people resting
or in a premeditation period: Bagga et al. (1981), Jevning et al. (1978c), Jevning
and Wilson (1977), Benson (1975), Benson et al. (1973a, 1973b), Orme-Johnson (1973),
Wallace and Benson (1972), Wallace et al. (1971a), and Wallace (1971).
Other
studies have not confirmed a drop in lactate concentrations during meditation.
Michaels et al. (1979) studied the plasma concentration of lactates of eight TM
meditators before, during, and after twenty to thirty minutes of meditation, and
of eight controls who rested quietly. Their failure to observe a change in lactate
was consistent with their previously published report (Michaels et al.,1976).
White Blood Cells
Parulkar et al. (1974) studied twelve TM practitioners
and found the following average decreases: white blood cell count before TM, 7,100,
after TM, 6,813; eosinophil count before TM, 638, after TM, 460; and lymphocyte
count before TM, 2,855, after TM, 2,781.
Red Blood Cell Metabolism
Jevning
et al. (1983) studied thirty-two TM instructors with at least six years of meditation
experience. They found a marked decline of whole blood metabolism during TM, which
was accounted for mostly by a decline of red cell glycolite rate. This was correlated
with decreased plasma lactate concentration and with relaxation as indicated by
electrodermal response.
Cholesterol
Chronic sympathetic nervous system
overactivity has been implicated as a factor capable of elevating and maintaining
high serum cholesterol levels independent of dietary measures. Bagga et al. (1981)
studied forty female medical students who practiced TM and yoga, and reported
that their average serum cholesterol decreased from 196.3 mg/dl to 164.7 mg/dl.
Cooper and Aygen (1979) measured serum cholesterol levels at the beginning and
end of an eleven-month period for twelve hypercholesterolemic subjects who practiced
TM. Eleven hypercholesterolemic controls who did not practice the technique were
similarly followed for thirteen months. Paired comparisons showed a significant
reduction in fasting serum cholesterol levels for those subjects who practiced
meditation. The cholesterol mg per 100 ml for the meditation group was 254 at
the start and 225 at the end of the period, and for the control group it was 259
at the start and 254 at the end of the period.
Physiological
Effects
The Metabolic and Respiratory Systems
According to most contemplative
teachings, the turbulence and distress of ordinary life can be reduced through
quiet meditation. The subtle turnings of the mind's substance, the citta-vritti
as they are described in Patanjali's Yoga Sutras, can be quieted so that a clearer
and deeper apprehension of inner and outer worlds might ensue. This quieting also
results in a growing efficiency of mind and body and a concomitant reduction in
the organism's consumption of energy. This picture of contemplative transformation,
embedded in Hindu, Buddhist, Taoist, and other teachings, corresponds to the one
we find in contemporary studies of meditation's effects on breathing. Some forty
studies have shown that oxygen consumption is reduced during meditation, that
carbon dioxide elimination and respiration rate are reduced, and that minute volume
is lowered. Other studies, moreover, have shown that oxygen consumption was decreased
in subjects working at a fixed intensity, and that meditators sometimes suspend
breathing longer than control subjects without apparent ill effects. These studies
strongly suggest that meditation lowers the body's need for energy and the oxygen
to help metabolize it. Such quieting of the organism, however, happens for the
most part in quiet meditation of the TM or zazen type, not in active, high-arousal
practices such as Ananda Marga Yoga.
Various studies have shown that oxygen
consumption is reduced during meditation (in some cases up to 55%), that carbon
dioxide elimination is reduced (in some cases up to 50%), that respiration rate
is lessened (in some cases to one breath per minute when twelve to fourteen breaths
per minute are normal), and that minute volume is also lowered. See Sudsuang et
al. (1991), Kesterson (1986), Wolkove et al. (1984), Morse et al. (1984), Singh
(1984), Cadarette et al. (1982), Hoffman et al. (1981b), Jevning et al. (1978c),
Fenwick et al. (1977), Peters et al. (1977a, 1977b), Benson et al. (1977a), Dhanaraj
and Singh (1977), Elson et al. (1977), McDonagh and Egenes (1977), Corey (1977),
Routt (1977), Davidson (1976), Benson et al. (1975c), Glueck and Stroebel (1975),
Woolfolk (1975), Beary and Benson (1974), Hirai (1974), Parulkar et al. (1974),
Benson et al. (1974a), Kanellakos and Lukas (1974), Benson et al. (1973a), Banquet
(1973), Treichel et al. (1973), Wallace and Benson (1972), Russell (1972), Watanabe
et al. (1972), Goyeche et al. (1972), Wallace et al. (1971b), Wallace (1971),
Allison (1970), Sugi and Akutsu (1968), Karambelkar et al. (1968), Kasamatsu and
Hirai (1963, 1966), Anand et al. (1961a), Wenger and Bagchi (1961), Anand and
Chhina (1961), and Bagchi and Wenger (1957).
Badawi et al. (1984) observed
fifty-two periods of spontaneous respiratory suspension in eighteen subjects during
the practice of TM. These periods were correlated with subjective experiences
of pure consciousness. Total EEG coherence showed a significant increase during
these periods, moreover. Earlier, Farrow and Hebert (1982) observed, over four
independent experiments, asignificant number of episodes of breath suspension
in forty subjects practicing TM, where the frequency and length of the suspension
were significantly greater than for control subjects relaxing with eyes closed.
This verified a previous study performed by Hebert (1977).
Benson et al. (1978a)
reported that oxygen consumption was decreased by 4% in eight subjects working
at a fixed intensity (on an electrically braked stationary bicycle ergometer)
when the relaxation response was simultaneously elicited.
Vakil (1950) reported
the case of a middle-aged yogi who meditated for fifty-six hours in an airtight
concrete cubicle, measuring approximately five feet by five feet by eight feet
and lined with thousands of three-inch rusty nails. The cubicle was then filled
with 1,400 gallons of water through a narrow opening bored in the lid, then resealed,
and the yogi remained immersed for an additional seven hours. The author examined
the yogi immediately on his removal, and found his pulse, blood pressure, and
respirations normal.
Though it seems clear that meditation produces changes
in breathing patterns, a number of studies have found little difference in various
metabolic measurements between meditation and other self-regulation strategies.
D.H. Shapiro (1982) argued that "the original belief that we would be able
to discriminate meditation as a unique physiological state has not been confirmed
-on either an autonomic or a metabolic level or in terms of EEG pattern."
Puente (1981) compared forty-seven volunteers randomly assigned to TM, Benson's
relaxation response, or no treatment, and found that none of the techniques exhibited
clear superiority in reducing physiological arousal (measured by respiration rate,
heart rate, electromyogram, electroencephalogram, and skin conductance). A similar
experiment using TM meditators of varying experience indicated that individuals
with 1.5 years of experience exhibited arousal levels similar to individuals with
over five years of experience [also see Puente and Bieman (1980)]. Morse et al.
(1977) concluded that relaxation, meditation, and relaxation hypnosis yield similar
results, all suggestive of deep relaxation. In The Relaxation Response (1975),
Benson argued that the physiological response pattern found in meditation was
not unique to meditation but common to any passive relaxation strategy. See also
Boswell and Murray (1979), Cauthen and Prymak (1977), and Fenwick et al. (1977),
Travis et al. (1976), Curtis and Wessberg (1975-76), and Walrath and Hamilton
(1975).
Recently, Jevning and O'Halloran (1984) summarized the results of
their own and others' studies on the metabolic characteristics of TM and its relationship
to sleep and unstylized eyes-closed rest/relaxation. They concluded that:
We
have seen, in the course of research into these questions, a clearer delineation
of the differences and similarities between TM and other hypometabolic states
as more sophisticated studies involving more clearly specified subject groups
and more powerful measures have been applied. At present, it seems unlikely that
TM is sleep or that it is the same as simple eyes-closed rest. Whether physiological
changes accompanying TM might be induced by other stylized means is at present
a moot and, in our opinion, a probably unproductive question, in view of the dearth
of regularly practiced techniques. The noncultic relaxation response advocated
by Benson et al. (1974b), may deserve further investigation in this regard.
Recently,
Jevning et al. (1992) conducted a review of the physiology of meditation, with
emphasis on research in which the TM technique was used. They state that:
Although
facts therefore support the relevance of physiology to meditation (and indeed,
meditation to physiology), the precise relationship of physiology to the unique
subjectivity of meditation remains a primary research question.
Muscle Tension
Muscle
tension, like oxygen consumption, has been reduced during recent experiments involving
quiet meditation. In the secure calm of meditation, it seems, one comes to feel
less need for defensive armoring. One can begin to relax more deeply as conditioned
expectations of threat diminish. Such relaxation of the musculature contributes
to the body's lowered need for energy, the slowing of respiration, and the lowering
of stress-related hormones in the blood.
Credido (1982) tried to find whether
a low-arousal relaxation pattern consisting of frontalis EMG decreases and peripheral
skin temperature increases could be attained more effectively through biofeedback
or meditation training. Thirty female subjects, ranging in age from twenty-one
to fifty-nine, were randomly assigned to a patterned biofeedback group, a clinically
standardized meditation group, or a control group, and were seen weekly for seven
sessions. The meditation group showed significantly lower EMG levels than the
other groups. No group had significant temperature increases. The biofeedback
group had difficulty patterning the two feedback signals simultaneously, confirming
the difficulty revealed by other studies in training individuals to gain voluntary
control over more than one physiological modality with biofeedback.
Zaichkowsky
and Kamen (1978) studied forty-eight subjects to determine whether EMG biofeedback,
TM, or Benson's relaxation response produced decreased muscle tension. They found
that all three groups had significant decreases in frontalis muscle tension when
compared with a control group. Morse et al. (1977) monitored respiratory rate,
pulse rate, blood pressure, skin resistance, EEG activity, and muscle tension
for forty-eight subjects divided equally into meditation, hypnosis, relaxation,
and control groups. Their results showed significantly better relaxation responses
for those practicing a relaxation technique than the control group. There were
no significant differences between the relaxation techniques, however, except
for the measure of muscle tension, in which meditation was significantly better.
Others reporting significantly reduced muscle tension through meditation include
Delmonte (1984f), Brandon (1983), Bhalla (1981), Cangelosi (1981), Delmonte (1979),
Kemmerling (1978), Miller et al. (1978), Fee and Giordano (1978), Pelletier and
Peper (1977b), Haynes et al. (1975), Ikegami (1974), Gellhorn and Kiely (1972),
and Das and Gastaut (1955).
Ikegami (1974) compared muscle tension in the
lotus position with other relaxed forms of sitting, and found that it was lower
than in any other posture except that of lying down.
Citing the work of Cauthen
and Prymak (1977), Curtis and Wessberg (1975-1976), and Travis et al. (1976),
D.H. Shapiro (1982) pointed out that "most studies have found that the constellation
of changes is significantly different between meditation groups and placebo control
groups but not between meditation and other self-regulation strategies."
Skin Resistance and Spontaneous GSR
Low skin resistance, as measured by
the galvanic skin response test, is generally thought to be a reliable indicator
of stress because it is caused in large part by anxiety-induced perspiration.
Like respiration rate and muscular tension, it has been affected by meditation
in many contemporary experiments. This measure of stress, we believe, fits into
the general picture from both traditional and modern accounts that meditation
often lowers anxiety.
Increased skin resistance, as well as lower frequency
of spontaneous galvanic skin responses, has been widely reported in the TM literature
or in studies of TM groups [see Delmonte (1984c), Bono (1984), Bagga and Gandhi
(1983), Orme-Johnson and Farrow (1977), Farrow (1977), Laurie (1977), West (1977),
T.R. Smith (1977), Orme-Johnson (1973), Wallace and Benson (1972), Wallace et
al. (1971b), and Wallace (1971)]. Other researchers who concluded that meditation
increases skin resistance (and sometimes lowers the frequency of spontaneous GSR
fluctuations) are: Schwartz et al. (1978), Sinha et al. (1978), Pelletier and
Peper (1977a), Glueck and Stroebel (1975), Walrath and Hamilton (1975), Woolfolk
(1975), Benson et al. (1973a), Akishige 1970), Akishige (1968), Karambelkar et
al. (1968), and Bagchi and Wenger (1957). In addition to increased skin resistance,
Wenger and Bagchi (1961) found slow oscillatory skin-resistance waves in the later
part of meditation for several subjects.
In reviewing studies of meditation's
effect on GSR, Shapiro (1982) said that early first-round studies suggested that
skin resistance significantly increased for subjects in Transcendental Meditation
groups compared with control groups, but cited more recent studies showing no
significant differences in GSR between meditation and other self-regulation strategies,
including self-hypnosis, progressive relaxation, and other modes of instructional
relaxation [see Lintel (1980), Boswell and Murray (1979), Parker et al. (1978),
Morse et al. (1977), Cauthen and Prymak (1977), Travis et al. (1976), Curtis and
Wessberg (1975), and Walrath and Hamilton (1975)].
Other Physiological Effects
Brain
Metabolism
Using positron emission tomography, measurements of the regional
cerebral metabolic rate of glucose are able to delineate cerebral metabolic responses
to external or mental stimulation. Using data from PET scans performed in eight
members of a yoga meditation group, Herzog et al. (1990-1991) showed the ratios
of frontal vs. occipital rCMRGlc were significantly elevated indicating a holistic
behavior of the brain metabolism during yogic meditation vs. a normal control
state.
Salivary Changes
Morse et al. (1983) studied ten dental patients
requiring nonsurgical endodontic therapy on upper anterior teeth who practiced
simple word meditation in order to relax. Results showed significant pretest/posttest-meditation
anxiety reduction measured by questionnaire, increased salivary volume, reduced
salivary protein, increased amylase, and increased salivary pH.
Earlier, Morse
et al. (1982) tested the hypothesis that salivary changes from stress to relaxation
will be from opaque to translucent and from high to low protein levels, and that
salivary bacteria will increase under the condition of stress and decrease under
the condition of relaxation. Stress and relaxation of their twelve subjects, all
dental students, were evaluated before and after meditation by verbal reports
and examination of saliva for opacity, translucency, protein, and bacteria (resazurin
dye method). Subjects were taught word meditation and instructed to meditate twice
daily for twenty minutes. The study began one week after the subjects learned
meditation and continued for six weeks. There were significant anxiety-reduction
changes by the end of the meditation sessions as measured by increased salivary
translucency, decreased salivary protein, and reduced subjective evaluation of
stress. In addition, bacteria levels showed a significant decrease by the end
of the meditation sessions. The results support previous findings by Morse in
regard to salivary changes as measures of stress reduction mediated by meditation
[see Morse et al. (1977, 1981), Morse (1976b, 1977a), and Morse and Hildebrand
(1976)]. The finding of higher bacteria levels under stress and lower bacterial
levels under relaxation indicates that stress may contribute to dental caries
and relaxation may have an anticaries effect.
McCuaig (1974) studied one male
TM practitioner with six months of experience during ten sessions over a two-week
period and found that meditation produced a general increase in salivary minerals,
especially sodium, 70%; magnesium, 42%; calcium, 36%; inorganic phosphate, 46%;
and potassium, 23%. Salivary zinc was not significantly altered. Protein content
of the saliva was increased during meditation by 60%. McCuaig stated that salivary
changes during TM indicate that extracellular fluid electrolytes may also be altered
during this state. Some of the increase in solids is undoubtedly due to water
reabsorption and/or the secretion of a more concentrated saliva. According to
McCuaig, however, the large difference in the degree of concentration of solids
indicates more than an overall change in water concentration. Differing increases
in acid-soluble over acid-insoluble protein, moreover, and the fact that the former
is decreased ten minutes after meditation while the latter remains elevated, indicate
a specific process involving these substances.
Effectiveness in the Treatment
of Disease
Meditation has been found to be of benefit in several conditions
that may have a mental component to their etiology.
Premenstrual syndrome (PMS)
is a disorder for which there is no known cause or consistent treatment. Possible
etiological factors include endocrinologic imbalances, dietary deficiencies, and
excessive psychological stress. Goodale et al. (1990) found an improvement in
physical and emotional symptoms after elicitation of the relaxation response over
a five-month period. A suggested mechanism of action was reduction in norepinephrine
receptor sensitivity.
Cerpa (1989) found the blood sugar levels of subjects
with type II diabetes practicing a meditation-relaxation technique (CSM) were
significantly reduced after participating in a six-week program, whereas the blood
sugar levels of subjects in a diabetes education program and a control group did
not significantly change, indicating meditation-relaxation techniques could be
of significant benefit in diabetes control. Contrary to predictions, the state
and trait anxiety levels of the three groups remained relatively constant.
A
number of studies have concluded that meditation is useful in the treatment of
asthma. See: Gong et al. (1986), Goyeche et al. (1982), Corey (1977), and Honsberger
and Wilson (1973a, 1973b).
Gaston et al. (1988-1989) found that meditation
may be clinically effective for some patients in reducing their psoriasis symptoms.
In
a preliminary study, Kaplan et al. (1993) found evidence suggesting a meditation-based
stress reduction program is effective for patients with fibromyalgia, a chronic
illness characterized by widespread pain, fatigue, sleep disturbance, and resistance
to treatment.
Hershfield et al. (1993) found enough evidence of improvement
in a pilot study of Crohn's disease patients using meditation to warrant a control
study.
Treatment of Cancer
Magarey (1981b, 1983) stated that medical technology
has not reduced the death rate from cancer for fifty years, and suggested that
a broader, holistic approach involving meditation was needed. He pointed out that
meditation is associated with physiological rest and stability, and also with
the reduction of psychological stress and the development of a more positive attitude
to life, with an inner sense of calmness, strength, and fulfillment.
Meares
proposed a form of intensive meditation associated with the regression of cancer
(1983); discussed the relationship between stress, meditation, and cancer (1982a,
1982b); reported on a case of regression of recurrence of carcinoma of the breast
at a mastectomy site associated with intensive meditation (1981); reported the
results of treatment of seventy-three patients with advanced cancer who attended
at least twenty sessions of meditation and experienced significant reductions
of anxiety and depression (1980a); reported on a case of remission of massive
metastasis from undifferentiated carcinoma of the lung associated with intensive
meditation (1980b); analyzed meditation as a psychological approach to cancer
treatment (1979b); reported on a case of regression of cancer of the rectum after
intensive meditation (1979a); analyzed the quality of meditation effective in
the regression of cancer (1978a); reported on the regression of osteogenic sarcoma
metastases associated with intensive meditation (1978c); looked at the relationship
between vivid visualization and dim visual awareness in the regression of cancer
after meditation (1978a); raised the issue of atavistic regression, which reportedly
occurs in meditation, as a factor in the remission of cancer (1977); and reported
on the case of a woman whose breast cancer was alleviated through intensive meditation
(1976a).
Gersten (1978) reported the case of a forty-three-year-old patient
who used meditation as a treatment of last resort for diplopia and ataxia. Although
the reasons for the improvement his patient experienced in these diseases is elusive,
Gersten believed that meditation was a significant factor in the healing process.
Pelletier (1977b) reported the successful use of meditation and visualization
with cancer patients.
Changes in Body Temperature
Studies by Herbert Benson,
Elmer Green, and others have shown that Tibetan monks and Indian yogis can raise
the temperature of their fingers and toes at will, confirming many written and
verbal reports that spiritual adepts often achieve exceptional control of their
bodies. A wide range of physiological functions has been brought under some degree
of self-control in meditation experiments, showing that traditional accounts have
been accurate in this regard.
Benson et al. (1982a) reported that three practitioners
of the advanced Tibetan Buddhist meditational practice known as g Tum-mo (heat)
yoga exhibited the capacity to increase the temperature of their fingers and toes
by as much as 8.3°C.
Alleviation of Pain
Kabat-Zinn et al. (1987) studied
225 patients in chronic pain following training in mindfulness meditation. Large
and significant overall physical and psychological improvements were recorded
with the Pain Rating Index (PRI), measures of negative body image (BPPA), number
of medical symptoms (MSCL), and global psychology symptomatology (GSI). Earlier,
Kabat-Zinn et al. (1985) trained ninety chronic-pain patients in mindfulness meditation.
Statistically significant reductions were observed in measures of present-moment
pain; negative body image; and inhibition of activity by pain, symptoms, mood
disturbance, and psychological symptomatology, including anxiety and depression.
Pain-related drug utilization decreased and activity levels and feelings of self-esteem
increased. Improvement appeared to be independent of gender, source of referral,
and type of pain. A comparison group of patients in pain did not show significant
improvement on these measures after traditional treatment protocols. Still earlier,
Kabat-Zinn (1982) presented data on fifty-one chronic-pain patients who had not
improved with traditional medical care. The patients experienced low-back, neck,
shoulder, and headache pain. Some also experienced facial, angina pectoris, noncoronary
chest, and gastrointestinal pain. After practicing mindfulness meditation for
ten weeks, 65% of the patients felt less pain [see also Kabat-Zinn et al. (1984b)
and Kabat-Zinn and Burney (1981)].
Hustad and Carnes (1988) showed the effectiveness
of walking meditation in reductions of EMG readings, muscle tone, and levels of
pain and/or anxiety. Mills and Farrow (1981) found that TM increased pain tolerance
and reduced distress, while the physiological response to pain remained unchanged.
Pelletier and Peper (1977b) studied three adept meditators who voluntarily inserted
steel needles into their bodies while such physiological measures as EEG, EMG,
GSR, EKG, and respiration were recorded. Although each adept used a different
passive attention technique, none reported pain. Lovell-Smith (1985) reported
three cases in which TM was successful in reducing migraine headache pain. Buckler
(1976) found that TM was effective in relieving muscle-tension pain. Morse et
al. (1984), Katcher et al. (1984), Morse et al. (1984c), Morse et al. (1981),
Morse and Wilcko (1979), Morse (1977), and Morse (1976b) reported that meditation-hypnosis
relieved pain and anxiety during nonsurgical endodontic therapy. Mandle et al.
(1990) reported significant reduction in anxiety and pain in patients in which
the relaxation response was elicited prior to femoral angiography. Goleman (1976)
described an individual, who had not been helped by a wide variety of medical
treatments, whose migraine headaches disappeared three days after beginning meditation.
Anderson (1984) reported that meditation was used successfully in the treatment
of primary dysmenorrhea among sixty-eight women. Benson et al. (1974b) and Benson
et al. (1973a) reported that TM was effective in decreasing headache pain. See
also Sharma et al. (1990), Fentress et al. (1986), Benson et al. (1984), and Kutz
et al. (1983).
Exceptional Body Control
Kabat-Zinn and Beall (1987) and
Kabat-Zinn et al. (1984) reported on a mental training program based on mindfulness
meditation to optimize performance in collegiate and olympic rowers.
Bono (1984)
studied sixteen beginning practitioners of Transcendental Meditation, nine meditators
with five years of practice, and twenty control subjects who sat quietly with
eyes closed for twenty minutes. He found a slight relationship between meditation
and aptitude for changing heart rate, no appreciable difference between groups
for changes in skin conductance, and no appreciable differences between groups
in their ability to modify spontaneous electrodermal responses. However, the long-term
meditators were significantly better than controls in their ability to control
phasic electrodermal responses. The author concluded that the meditation groups
tended to be slightly better than controls at operant autonomic learning.
A
number of researchers have stated that adept meditators have been able to achieve
control over various autonomic physiological functions [see Pelletier and Peper
(1977a), Pelletier and Garfield (1977), Akishige 1974a), Wallace (1971), Kasamatsu
and Hirai (1966), Anand et al. (1961a), Wenger and Bagchi (1961), and Bagchi and
Wenger (1957)]. Orme-Johnson and Farrow (1977) and Hjelle (1974) viewed TM as
a method of increasing inner control. Hirai et al. (1977) compared twelve Zen
priests and disciples with sixteen students with no meditation experience in their
ability to control skin potential response using biofeedback. They found that,
although the Zen group had greater frequency of potential response, both groups
were equally able to produce more spontaneous skin responses during biofeedback
periods than during control periods, suggesting that biofeedback training is independent
of Zen training.
Earlier, after claims that certain yogis were able to learn
cardiac control, and after some even demonstrated a capacity for stopping the
heart, Wenger et al. (1961) conducted an extensive investigation with elaborate
equipment. Since none of the yogis they studied could stop their heart, the investigators
concluded that the disappearance of the heart activity signal was probably an
artifact, since the heart impulse is sometimes obscured by electrical signals
from contracting muscles of the thorax [see Wallace and Benson (1972)]. Wallace
(1971) stated that TM can change a variety of autonomic body functions, including
brain waves, rate of respiration, blood pressure, oxygen consumption, spontaneous
galvanic skin response, blood pH, and lactate, and these changes persist after
meditation has ended, which may account for reports of an afterglow effect in
the waking state after meditation. Wenger and Bagchi (1961) observed yogis who
could perspire from the forehead on command, regurgitate at will, defecate at
will, and draw water into the bladder using a tube. They concluded, however, that
such direct voluntary control was achieved by employing intervening voluntary
mechanisms. Bagchi and Wenger (1957) believed that the superb respiratory control
that yogis exhibited was due to the importance of breathing exercises used in
almost all forms of meditation.
Chapter
3:
Behavioral Effects
by Michael Murphy and Steven Donovan
[Since
the 1930s Western psychology has been gripped with the frenzy that it is a behavioral
science, meaning that what good scientific psychologists should study is only
overtly measureable behavior. Historically, this was due to the inordinately excessive
influence that animal learning theory, particularly classical and operant conditioning,
exerted over American academic laboratory psychology, roughly from the 1930s to
the 1960s. Large scale studies of the white rat proliferated to such an extent
that they took over all other forms of psychology-causing B. F. Skinner to declare
that the term psychology, at that time believed to be outmoded, had finally been
displaced by the more precise phrase 'behavior science.' Following suit, federal
and private grant funding agencies took up the phrase, renaming all their departments,
causing the word psychology to fall out of scientific vogue for several decades.
Everything termed psychological was then termed behavioral. While the hegemony
of the behaviorists ended in the 1960s and was replaced by the cognitive revolution
in psychology, cognitivists have retained a large portion of the principles of
classical and operant behavior, which they apply to a study of internal mental
events. Thus, the term behavioral is now often used synonymously with the word
psychological, although the field of psychology contains many more humanistic
pastures. Ed.]
Perceptual and Cognitive Abilities
Many traditional schools
maintain that sensory, perceptual, and cognitive abilities are enhanced by meditation.
Some Eastern schools, including Theravada and Zen Buddhism, Vedanta, and yoga,
offer systematic ways to cultivate a clarity, flexibility, efficiency, and broadened
range of mental functions similar to the meditation results reviewed in the six
sub-sections below. The perceptual and cognitive abilities that seem to have been
enhanced during modern experiments correspond with various capacities described
in the Hindu-Buddhist traditions as siddhis (exceptional powers), vibhutis (perfections),
and riddhis (psychically prosperous states). Smritritwa, for example, is a highly
developed form of memory enhancement reported in contemporary studies. Adwani
siddhi, the ability to withstand misleading or destructive suggestions from other
minds, resembles the good judgment and perception associated with field independence
(below). Vijnamaya vidya siddhi, a supernormal agility of mind, includes many
of the mental improvements being reviewed here. Other capacities such as these,
according to the traditional teachings, could also be included in such comparisons.
Perceptual
Ability
Brown et al. (1984a, 1984b) studied the relationship between meditation
and visual sensitivity, and summarized their findings as follows:
Practitioners
of the mindfulness form of Buddhist meditation were tested for visual sensitivity
before and immediately after a three-month retreat during which they practiced
mindfulness meditation for sixteen hours each day. A control group composed of
the staff at the retreat center was similarly tested. Visual sensitivity was defined
in two ways: by a detection threshold based on the duration of simple light flashes
and a discrimination threshold based on the interval between successive simple
light flashes. All light flashes were presented tachistoscopically and were of
fixed luminanoe. After the retreat, practitioners could detect shorter single-light
flashes and required a shorter interval to differentiate between successive flashes
correctly. The control group did not change on either measure. Phenomenological
reports indicate that mindfulness practice enables practitioners to become aware
of some of the usually preattentive processes involved in visual detection. The
results support the statements found in Buddhist texts on meditation concerning
the changes in perception encountered during the practice of mindfulness.
McEvoy
et al. (1980) measured brainstem auditory-evoked potentials in five advanced practitioners
of TM to determine whether such responses would reflect reported increases in
perceptual acuity to auditory stimuli following meditation. No pre-, postmeditation
differences for experimental subjects were observed at low stimulus intensities
(0-35dB). At moderate intensities (40-50dB) latency of the inferior collicular
wave increased following meditation, but at higher stimulus intensities (55-70dB)
latency of this wave was slightly decreased. The authors concluded that a comparison
of slopes and intercepts of stimulus intensity-latency functions indicates a possible
effect of meditation on brainstem activity. Earlier, Wandhofer and Plattig (1973)
reported that cortical auditory-evoked potentials were of significantly shorter
latency in TM practitioners compared with controls. McEvoy et al. (1980) pointed
out that these results were consistent with earlier reports of increased auditory
acuity in meditators versus nonmeditators, as well as decreased sensory thresholds
following a period of meditation [see Clements and Milstein (1977) and Pirot (1977).]
Such findings have been interpreted to indicate a beneficial central nervous system
effect of TM on factors underlying sensory and perceptual processing [see Pelletier
(1977b) and Pelletier and Garfield (1977).] Keithler (1981) found that TM meditators
had significantly lower auditory thresholds than controls using a method-of-limits
test, and had no significant differences using a forced-choice absolute threshold
test.
Meissner and Pirot (1983) tested twenty males (ten TM meditators and
ten controls) with a strong right-hand preference, with 120 time trials to a 500
hz auditory stimulus presented to right, left, and both ears. Before meditation,
when the ears were compared to each other, a significant right-ear advantage occurred
in all relaxation conditions for both groups. After meditation, however, the TM
group demonstrated no right-ear advantage. The authors concluded that TM is an
attentional strategy that disrupts the usual biases of the brain.
Heil (1983)
concluded that the practice of meditation enhances visual imagery ability. Shapiro
(1980a) and Shapiro and Giber (1978) reported enhanced percepual sensitivity.
Walsh (1978) reported that meditation reduced perceptual noise. Blasdell (1977),
Orme-Johnson et al. (1977a), and Orme-Johnson (1973) found that TM increased perceptual
motor performance. Linden (1973) found that regular practice of meditation is
associated with a significant enhancement of attentive ability, as assessed by
the Embedded Figures Test and the Rod and Frame Tests. Williams and Herbert (1976),
however, conducted a study that found no differences in perceptual motor ability
within subjects practicing meditation. Domitor (1978) found no support for the
hypothesis that meditation favorably affects perceptual change as measured by
the Holtzman Inkblot Test and the Embedded Figures Test.
Dillbeck (1977b) investigated
the effects of the regular practice of TM on habitual patterns of visual perception
and verbal problem solving. He hypothesized that two weeks of TM practice would
tend to free the subjects from inhibitory effects of those patterns, while allowing
an improvement in their efficient use when appropriate. The subjects in this study
were sixty-nine university students who either practiced TM, relaxed, or added
nothing to their daily schedule for two-week periods. The general hypothesis was
supported for tasks involving a tachistoscopic identification of card-and-letter
sequence stimuli, but not for a verbal problem-solving task involving anagram
solutions.
Pagano and Frumkin (1977) reported that TM meditators demonstrated
enhanced ability to remember and discriminate musical tones. Shaw and Kolb (1977),
Davidson et al. (1976a, 1976b), and Udupa (1973) also reported that meditators
seemed to have better auditory receptivity and perceptual discrimination than
controls. Martinetti (1976) concluded that practitioners of TM may have learned
to focus their attention to a level at which thresholds for pertinent perceptual
cues such as binocular disparity may be lowered. He stated that the concomitant
increase in response sensitivity would account for the superiority of meditators
at signal detection in the Ames Trapezoid Illusion, where meditators were twice
as sensitive as controls. Nolly (1975) found that meditating subjects perceived
a greater number of objects on a stimulus slide than did nonmeditating controls.
Reaction
Time and Perceptual Motor Skill
Jedrczak et al. (1986) found that the number
of months of practice of the TM-Sidha program significantly predicted higher performance
on two measures of perceptual motor speed. Robertson (1983) assessed fractionated
reaction time for fourteen subjects to determine the short- and long-term effects
of TM on neuromuscular integration. Results indicated no significant immediate
pre- to posttreatment effect, but a significant cumulative effect over days. Faster
total reaction time was noted due to a decrease in premotor time, although an
increase in motor time was also observed. Warshall (1980) found a significant
reduction in reflex latency and reflex motor time in TM practitioners, indicating
increased peripheral neurological efficiency. Holt et al. (1978) reported that
TM increased the speed of visual-choice reaction time. Sinha et al. (1978) found
a consistent decline in reaction time following vipashyana meditation for three
groups of police officers. Shaw and Kolb (1977), Blackwell et al. (1976), Appelle
and Oswald (1974), and Wandhofer and Plattig (1973) concluded that the increased
alertness developed through meditation resulted in improvement of reaction time.
On
the other hand, Wood (1983 and 1986) tested sixteen TM meditators with three or
more years of experience against a group of controls and found that there was
no significant difference between groups on the pursuit rotor task. Williams and
Herbert (1976) had similar findings when they compared thirty TM meditators and
thirty nonmeditators on the pursuit rotor task, reporting that meditators did
not perform better, did not exhibit less intra-individual variability, and were
not more resistant to the accumulation of reactive inhibition. In fact, it appeared
that the meditators were a little more susceptible to the cumulative effects of
reactive inhibition. Williams and Vickerman (1976) gave forty-six college female
volunteers sixty-six ten-second trials on the pursuit rotor task in three practice
sessions (eighteen, thirty, and eighteen trials per session). After the first
eighteen trials, the twenty-three subjects who were practiced Transcendental Meditators
meditated for a twenty-minute period followed by a five-minute waking phase prior
to performing a further thirty trials on the rotor. A four-minute rest was taken
before resuming practice for the final eighteen trials. The other twenty-three
subjects, who were not meditators, followed the same procedures, except instead
of meditating they sat quietly with closed eyes. In terms of performance, learning,
reminiscence, and intra-individual variability, the two groups were similar. These
results were not in accordance with the expectations that these parameters would
reflect the facilitative effects of Transcendental Meditation on alertness, awareness,
consistency, and resistance to stress. While Williams and Vickerman concluded
that the practice of Transcendental Meditation does not appear to benefit acquisition
of fine perceptual motor skill, they suggested that more investigation might produce
a better understanding of meditation's effects on perceptual motor behavior.
In
a ten-day trial, Dhume and Dhume (1991) compared the performance of balance on
a balance board in three groups: controls, subjects given dextroamphetamine, and
yogic meditators. The group given dextroamphetamines scored significantly worse
than the control group, and the yogic meditation group scored significantly better
than the control group.
Deautomatization
Deikman (1966a) hypothesized that
mystical phenomena were a consequence of deautomatization, i.e., an increased
flexibility of perceptual and emotional responses to the environment. He suggested
that meditation is a manipulation of attention that produces deautomatization.
He also suggested that deautomatization was a regression to the perceptual and
cognitive state of the child or infant, and that it explained the five principal
features of the mystic experience: intense realness, unusual sensations, unity,
ineffability, and trans-sensate experiences.
Field Independence
Bono (1984)
studied sixteen beginning TM meditators and found that the meditators made a significant
shift toward field independence after six months of TM practice. However, a group
of twenty control subjects tested simultaneously also made a significant shift
toward field independence after merely sitting quietly with eyes closed for twenty
minutes. The author concluded that relaxation and calmness are crucial factors
involved in the fluctuation of this perceptual style, perhaps along with a practice
effect. And while meditation is a sufficient cause of these quieting responses,
it is not a necessary one. Bono also measured autokinetic effect, which Pelletier
(1974) considered a measure of field independence, and found that control subjects
demonstrated greater autokinetic effect than meditators when observed before and
after the six-month control period. Although meditators showed a slight shift
toward greater perceived autokinesis after the two control periods, while control
subjects moved slightly in the opposite direction, no significant differences
were found. Five-year meditators were not found to be appreciably different from
control subjects in reported autokinetic effect. However, the difference between
long- and short-term meditators approached significance, with long-term meditators
perceiving more autokinesis.
The following researchers have found that measures
of field dependence/independence, such as the Embedded Figures Test and the Rod
and Frame Test, have shown that meditators become more field independent following
periods of meditation: Ferguson (1993), Ferguson (1992), Jedrczak and Clements
(1984), Shapiro and Giber (1978), Orme-Johnson and Granieri (1977), Abrams (1977b),
Goleman and Schwartz (1976), Smith (1975b), Pelletier (1974, 1977b), and Linden
(1973). But Goldman et al. (1979) found no change in field independence among
Zen meditators.
Macrae (1983) studied forty-five experienced meditators and
forty-five controls using the Time Metaphor Test and the Human Field Motion Test.
There was a significant difference in scores between meditators reporting deeper
meditative experiences and controls, indicating that meditators experienced greater
human field motion.
Hjelle (1974) investigated the effects of TM on locus of
control and found that meditators demonstrated increased internal locus of control
on the Rotter I-E scale.
Concentration and Attention
Sabel (1980) assigned
sixty practitioners of TM to two treatment groups. One group meditated for twenty
minutes while the other read a text quietly. Both groups were tested before and
after treatment to measure their concentration ability. Meditation had no measurable
short-term effect on concentration and the subjects' experience of meditation
was not correlated with their concentration score.
Spanos et al. (1980a) pretested
eighty-one male students on absorption and three measures of hypnotic responsiveness,
then randomly assigned them to three treatment groups, one that meditated for
eight sessions, a second that listened analytically to lectures about hypnosis
for eight sessions, and a third that was not treated. All students were then posttested
on absorption and hypnotic responsivity measures. Meditating subjects were much
more likely than those who listened to lectures to report intrusions into their
attending. Neither the meditation nor the listening treatments enhanced hypnotic
responsivity or absorption.
Earlier, Spanos et al. (1979) studied four groups
of trained meditators differing in amount of meditation practice, and a group
of nonmeditators, all of whom were assigned to attend nonanalytically to a mantra
in two meditation sessions. Meditators signaled fewer intrusions and reported
"deeper" levels of meditating than nonmeditators. However, meditators
and nonmeditators did not differ on hypnotic susceptibility, absorption, or indices
of psychopathology. Previously, Spanos et al. (1978) found a significant negative
correlation between the number of irrelevant thoughts that subjects reported as
intruding into their meditating and hypnotic susceptibility.
Other researchers
have reported that meditation trains the capacity to attend, that meditators report
more instances of total intentional involvement, or that meditators have fewer
intrusions of irrelevant thoughts [see Moretti-Altuna (1987), Tomassetti (1985),
Williams (1985), Sinha et al. (1978), Kelton (1978), Goleman (1976), Davidson
et al. (1976a, 1976b), Walrath and Hamilton (1975), Orme-Johnson and Granieri
(1977), Pelletier (197), Van Nuys (1973), Deikman (1971), Tart (1971), and Maupin
(1965).]
Memory and Intelligence
Jedrczak et al. (1986) found that the number
of months of practice of the TM-Sidha program predicted higher performance on
two tests of nonverbal intelligence.
Verma et al. (1982) gave twenty-three
TM practitioners and fifteen controls ten cognitive psychological tests. Statistically
significant improvements were noted in the coding, time factor, and Raven standard
progressive matrices tests, with improvement in the arithmetic test falling just
short of significance. On the other tests, which measured less complicated mental
functions, such as number 9 cancellation and digit span, the influence of TM on
performance was negligible.
Fiebert and Mead (1981) randomly assigned twenty
students in an introductory psychology class to an experimental group that was
taught "actualism" meditation and asked to practice before studying
and before exams, and a control group that was taught the technique but asked
to practice at other times. There were no differences between the groups in mean
weekly study time, but the experimental group performed significantly better on
examinations than the control group.
Yuille and Sereda (1980) studied sixty-six
females and seventy males who responded to ads in a university newspaper. All
subjects were given pretests and posttests of short- and long-term memory, attention,
reading skills, and intelligence. After the pretest, each subject was given individual
training in TM, Shavasana yoga, or pseudomeditation, and was asked to practice
meditation twice a day, monitoring his or her practice with individual diaries.
The practice of meditation had no systematic effect on the variables assessed.
Kindler
(1979) studied 230 subjects in forty-six five-person teams in group problem-solving
effectiveness, and found that meditation teams improved more from pretest to posttest
than control teams and that meditators felt less tense and had a greater sense
of effective teamwork than control teams.
Nidich (1976) measured ninety-six
TM meditators of various lengths of experience using Lawrence Kohlberg's Moral
Judgement Review, and found a positive relationship between the practice of TM
and moral development.
The TM literature generally reports improvement in intelligence,
school grades, learning ability, and short- and long-term recall [see Cranson
et al. (1991), Dillbeck et al. (1986), Jedrczak et al. (1985), Lewis (1978a),
Orme-Johnson and Granieri (1977), Abrams (1977a, 1977b), Heaton and Orme-Johnson
(1977a, 1977b), Collier (1977), Levin (1977), Glueck and Stroebel (1975), and
Tjoa (1975).]
Rorschach Shifts
Brown and Engler (1984) studied five groups
of meditation practitioners who practiced Buddhist Vipassana or mindfulness meditation.
Teacher ratings were used as the primary criteria to delineate a subject's experience
level.
A "beginner's group" consisted of fifteen subjects whose
Rorschachs were collected immediately after three months of intensive meditation.
These subjects received a mean rating of six or more by their teachers on the
scale of Emotional Problems. Their Rorschachs were not especially different from
Rorschachs they took just before the meditation retreat. The only differences
were a slight decrease in productivity across subjects and a noticeable increase
in drive-dominated responses for some subjects.
A second group consisted of
thirteen subjects who met the dual criteria of receiving a mean rating of six
or more by their teachers on the scale of Emotional Problems and who reported
"sometimes" on the POME (Profile of Meditation Experience) questions
concerning concentration and samadhi. The most outstanding characteristic of their
Rorschachs was their unproductivity and paucity of associative elaboration. In
addition, many of their images were fluidly perceived and they made many comments
on the pure perceptual features of the inkblot.
A third group consisted of
three subjects who met the dual criteria of receiving a mean rating of six or
more by their teachers on the scale of Emotional Problems and who reported "sometimes"
on the POME questions concerning concentration and samadhi. Their teachers also
believed that they had progressed to the more advanced "insight" stages
as classically defined. The Rorschachs of this group point in a direction nearly
opposite to that of the second group, in that they are primarily characterized
by increased productivity and richness of associative elaborations.
A fourth
group consisted of four advanced Western meditators judged by their teachers to
have reached at least the first of the four stages of enlightenment recognized
by their school of meditation practice. Their Rorschachs were collected after
a period of intensive meditation and they appear to be more like the Rorschachs
of the beginners' group. The most unusual feature of their responses was the degree
to which they perceived the inkblots as an interaction of form and energy or form
and space.
A fifth classification consisted of a single South Asian individual
recognized as an ariyas or "one worthy of praise," who is alleged to
have attained all but one of the four levels of enlightenment and to have undergone
a cognitive-emotional restructuring that has completely or almost completely eliminated
suffering from his experience. Analysis of this Rorschach opens up all the complicated
issues of cross-cultural Rorschach interpretation, though it revealed two notable
facts. First, the subject demonstrated a shift in perspective, seeing the inkblot
as a projection of mind, whereas most subjects accept the physical reality of
an inkblot and then project their imagings onto it. Second, the subject integrated
all ten Rorschach cards in a single associated theme representing a Buddhist discourse
on the alleviation of suffering.
The authors concluded that these Rorschach
protocols supported the belief that the classical subjective reports of meditation
stages are more than religious belief systems. Such reports, the authors maintain,
are valid accounts of the perceptual changes that occur with intensive meditation
that seeks understanding and relief from suffering.
Earlier, Maupin (1965)
conducted a Rorschach study of twenty-eight inexperienced meditators who were
instructed in a Zen Buddhist-related concentration exercise, concluding that these
subjects experienced an increase in primary process thinking along with a greater
capacity to tolerate it. Kasamatsu and Hirai (1963) found relatively higher scores
of whole responses, relatively higher scores of Human Movement Reaction, and relatively
lower total color responses and differentiated texture reactions among Zen practitioners.
Empathy
Every
enduring school of spiritual practice, no matter how world denying, has emphasized
concern for the condition of others. Nearly all their disciplines seek to promote
an empathy with created things that leads toward oneness with them. Tat tvam asi,
thou art that, perhaps the most famous Indian spiritual assertion, refers to our
fundamental identity with the Ground of Being, which we can realize through the
practice of Vedantic yoga. The cessation of the mind's subtle turbulence, the
citta-vritti-nirodh described in Patanjali's sutras, reveals the essential unity
we have with the universe. Given the pervasiveness of this teaching in so many
traditions, it is not surprising that several contemporary studies show that meditation
increases empathy for others.
Lesh (1970a, 1970c), for example, studied Zen
meditation and the development of empathy in counselors. He used Carl Rogers'
characterization of empathy as a twofold process involving both the capacity of
the counselor to sense what the client is feeling and the ability to communicate
this sensitivity at a level attuned to the client's emotional state. Three groups
were studied. The first consisted of sixteen students who were taught zazen. The
second consisted of twelve students who volunteered to learn zazen but were not
actually taught. The third consisted of eleven students who were opposed to learning
meditation. All subjects were pretested and posttested four weeks later using
the Affective Sensitivity Scale, the Experience Inquiry, and the Personal Orientation
Inventory, with the following findings:
" The group that practiced zazen
improved significantly in empathic ability. The two control groups did not.
"
The level of concentration reached in zazen is not related to the degree of empathy
achieved.
" Zazen is most effective in improving empathic ability in
people who start out low in this ability.
" Openness to experience is
related to empathic ability. The more open to experience, the more empathic a
person seems to be.
" Empathic ability is related to the degree of self-actualization
a person has achieved. The more self-actualizing, the more empathic a person seems
to be.
" People less open to experience seem to be unwilling to practice
zazen, and they are less empathic than those who are open to experience.
Sweet
and Johnson (1990) have developed a meditation-based program for developing empathy
called MEET (Meditation Enhanced Empathy Training) for use in training of mental
health professionals and in treatment protocols. Anecdotal reports of effectiveness
have been positive and confirmatory research is planned.
Other researchers
have concluded that meditation increases empathy and sensitivity [see Reiman (1985),
Shapiro (1980b), Kornfield (1979), Walsh (1978), Kohr (1977a, 1977b), Shapiro
and Giber (1978), Pelletier (1976a, 1978), Davidson et al. (1976a, 1976b), Griggs
(1976), Kubose (1976), Van den Berg and Mulder (1976), Leung (1973), Udupa (1973),
Osis et al. (1973), Banquet (1973), Van Nuys (1973), Nidich et al. (1973), Deikman
(1966a), and Maupin (1965).]
Regression in the Service of the Ego
The legend
that Gautama Buddha witnessed his past lives before he attained enlightenment
can be interpreted as a parable of meditation's cathartic power, which facilitates
liberation from unconscious effects of early experience on present consciousness
and behavior. The Yoga Sutras of Patanjali suggest a similar process (see Book
III, verse 18). Modern studies also suggest that meditation stimulates a regression
to early fixation points so that they may be understood and mastered.
Shafii
(1973b), for example, stated that in meditation controlled regression returns
an individual to early fixation points, and to the reexperience of minute and
silent traumas of the separation and individuation phase on a silent and nonverbal
level. This revisit and reexperience frees psychic energy, he suggested, providing
more freedom from earlier patterns of behavior and more openness to all forms
of learning. Maupin (1965) reported that Rorschach test results indicated that
meditation brings about a sequence of regressive states. Others who have reported
that meditation increases adaptive regression include Kornfield (1979), Pelletier
(1976a, 1978), Moles (1977), Lesh (1970), and Alexander (1931).
Creativity
and Self-Actualization
Studies that have tried to measure these two aspects
of personal functioning have produced mixed results, making comparison with traditional
ideas about them extremely difficult. Both creativity and self-actualization,
moreover, as they are defined for psychological study, are complex entities consisting
of various traits and capacities, such as perceptual skill, ideational fluency,
openness to experience, emotional flexibility, empathy, and adaptive regression.
In some studies, one or more of these traits have improved while others have not,
clouding the picture of meditation's result on the category as a whole. Furthermore,
the psychologies on which traditional contemplative disciplines were based did
not use the same personality categories. In the two sections that follow, therefore,
we have not tried to compare the results of contemporary studies with traditional
accounts of contemplation's effect on personality development as a whole.
Creativity
O'Haire
and Marcia (1980) used three groups to study personality characteristics associated
with Ananda Marga Meditation: thirty- two subjects with interest but no experience
in meditation, seventy-eight subjects with six months to three years of meditation
experience, and thirty-six subjects with more than three years of meditation experience.
Autobiographical information was collected from the subjects and the following
measures were taken: Torrance Tests of Creative Thinking, Barron's Ego Strength
Scale, Myers-Briggs Type Indicator, Eysenck Personality Inventory, and frequency
of lateral eye movement. No relationship between creativity and experience in
meditation was found. This conclusion supported the research of Domino (1977),
Otis (1974), Schwartz (1974), and Cowger (1974a).
Cowger and Torrance (1982),
however, studied twenty-four college undergraduates who experienced Zen meditation
and ten who experienced similar training in relaxation. Both groups were administered
pre- and posttests of the Torrance Tests of Creative Thinking. The meditators
attained statistically significant gains in heightened consciousness of problems,
perceived change, invention, sensory experience, expression of emotion/feeling,
synthesis, unusual visualization, internal visualization, humor, and fantasy.
Those experiencing relaxation training manifested statistically significant drops
in verbal fluency, verbal originality, figural fluency, and figural originality;
and statistically significant gains in sensory experience, synthesis, and unusual
visualization. When the Linear Models Procedure was used to compare the changes
registered by the meditation and relaxation groups, it was found that the change
of the meditation group exceeded those of the relaxation group on perceived change
resulting from new conditions, expression of emotion, internal visualization,
and imagery.
Earlier, Kubose and Umemoto (1980) pointed to various similarities
between creative problem solving and Zen koan study. They found that both involved
the elimination of prior interfering approaches, satiation effects resulting from
prolonged concentration, a unification of contradictory events, and more right-
than left-brain hemispheric functioning. They also noted that both involved common
psychological processes, including stages of preparation, incubation, illumination,
and evaluation.
Several TM researchers have claimed that meditation and creativity
are linked. Ball (1980) stated that students participating in the TM-Sidhi program
showed significant increases in creativity. Ball (1980) also compared a group
of TM practitioners with a group of students taking a developmental psychology
class and found that TM improved verbal originality and originality on the sounds
and images test. Orme-Johnson and Granieri (1977) reported significant increases
in originality and fluency of visuo-spatial creativity using the Torrance Test
of Creative Thinking. They concluded that their subjects improved significantly
on the fluency and creativity subscales of the Torrance Test of Creative Thinking,
and that these improvements were significantly correlated with the number of experiences
of siddhis. They stated that at least one type of competence-superior performance
on the Torrance Tests of Creativity-has been found to correlate significantly
with subjective reports of transcendental consciousness. Shecter (1977) reported
increased creativity in the classroom [see also Margid (1986), Stamatelos (1986),
Garfield (1985a, 1985b), and Jedrczak et al. (1985)].
Self-Actualization
According
to Sallis (1982), Abraham Maslow and meditation philosophy share a view that humans
are endowed with potentials for growth that are obstructed by social conditioning
and fears. Although meditation teachers teach that self-actualization is an intermediate
step on the meditator's path, and that man's true potential far exceeds the imagination
of most Westerners, psychotherapists might profitably explore the practice of
meditation as a means of enhancing the growth process, and a consideration of
meditation theory may add new dimensions to the conceptions of growth and human
potential [see also Compton (1984), who stated that Sallis failed to differentiate
between the various levels of meditation practice].
Comptom and Becker (1983)
tested the hypothesis that the inconsistencies found in research on the relationship
between Zen meditation and self-actualization were due in part to the existence
of a learning period for Zen meditation. Using the Personal Orientation Inventory,
they tested thirty-six students of Soto Zen and thirty-four undergraduate students
who had never meditated. They found that the learning period was approximately
twelve months, during which time there was no increase in group self-actualization.
After that time, a significant increase in group self-actualization was noted.
The
following section summarizes reports on the effect of various types of meditation
(primarily TM) on measures of self-actualization:
Alexander et al. (1991)
The authors performed a statistical meta-analysis of all existing studies (42
treatment outcomes) on the effects of TM and other forms of meditation and relaxation
on self-actualization. The effect size of TM on overall self-actualization was
approximately three times as large as that of other forms of meditation and relaxation.
Factor analysis of the Personal Orientation Inventory revealed three independent
factors: effective maturity, integrative perspective on the self and world, and
resilient sense of self.
Gelderloos et al. (1990b) The authors investigated
the nature of the relationship between experiences of transcendental consciousness
and psychological health, and found that experience with TM and the TM-Sidhi program
was positively related to a general measure of psychological health.
Zika (1987)
His study compared hypnosis with two forms of meditation and a placebo treatment
for their effects on the Personal Orientation Inventory (POI). Hypnosis and TM
were significantly more effective in facilitating self-actualization with hypnosis
showing a slightly stronger effect. Findings support research suggesting that
hypnosis and meditation are similar in promoting psychological health.
Bono
(1984) This study measured the self-concept (the relationship between one's real
and ideal self) of sixteen subjects practicing Transcendental Meditation and twenty
control subjects, and found that the meditators showed a dramatic increase in
self-regard. There was no meaningful difference between long- and short-term meditators,
however. Since the meditators had a significantly lower score on self-concept
than controls before TM instruction, the author speculated that those choosing
to practice TM have greater dissatisfaction with self and are more ready for a
change; in this they resemble individuals seeking psychotherapy or other forms
of help, so other disciplines of self-improvement may work as well as TM in improving
their self-esteem.
Turnbull and Norris (1982) The authors studied seven subjects
who learned and practiced TM and seven controls. They were given a role construct
repertory grid and an Eysenck Personality Questionnaire once before and twice
after starting to practice TM. Initially the two groups differed only in that
meditation subjects tended to judge other people to be more unlike their ideal
selves than did comparison subjects. This difference was maintained. With meditation
subjects the grid results showed a systematic pattern of significant changes over
the three tests. Meditators came to perceive their actual selves as being increasingly
similar to their ideal and social selves, and they developed a more strongly defined
concept of their actual selves. The authors concluded that TM has therapeutic
value.
Kline et al. (1982) The MMPI and Tennessee Self-Concept Scale were administered
to volunteers in an experimental group consisting of recovering alcoholics and
individuals with general emotional problems participating in a three-month program
of TM, and to a control group from the same population. Experimental and control
groups were not significantly different on any of the pretest measures, and at
posttest no significant differences were found.
Turnbull and Norris (1982)
In this study a role construct repertory grid and an Eysenck Personality Questionnaire
were completed by TM subjects, once before and twice after starting the regular
practice of TM. Controls did not learn TM and were assessed in the same way at
the same times. With meditation subjects the grid results showed a systematic
pattern of significant changes over the three tests. These changes indicate that
meditators came to perceive their actual selves as being increasingly similar
to their ideal (as they ideally want to be) and their social selves (as they are
envisaged by others), and that they developed a more strongly defined concept
of their actual selves that involved increased self-acceptance. Controls did not
show consistent or signficant changes between tests on any measure.
Hart and
Means (1982) Ten undergraduate students in social work were administered the Shostrom
Personal Orientation Inventory and were taught Benson's relaxation response meditation
technique or instructed to read relevant material for thirty minutes per day.
After three weeks, the two groups switched practices. A positive effect of meditation
on self-actualization was reported.
Throll (1982) The Eysenck Personality Inventory,
the State Trait Anxiety Inventory, and two questionnaires on health and drug usage
were administered to thirty-nine subjects before they learned TM or progressive
relaxation. All subjects were tested immediately after they had learned either
technique and then retested five, ten, and fifteen weeks later. There were no
significant differences between groups for any of the psychological variables
at pretest. However, at posttest the TM group displayed more significant declines
in neuroticism and drug use than the progressive relaxation group. Both groups
demonstrated significant decreases in state and trait anxiety. The more pronounced
results for meditators were explained by the greater amount of time they spent
meditating.
Delmonte (1981a) Ninety-four prospective meditators were administered
two fourteen-item questionnaires to ascertain their present self-perceptions and
their expectations of TM, on three occasions: just before two introductory talks
on meditation, just after these talks, and seven months later on follow-up. Thirty-six
subjects decided against taking up meditation. Analysis of variance showed that
those who took up meditation were older, with more negative self-perceptions and
higher expectations of the positive effects of meditation. Frequent practice was
related to improved self-perception and increased expectation scores on follow-up.
Younger subjects appeared to be more suggestible; they meditated more frequently,
perceived themselves more positively, and were more likely to report an improved
perception of self compared with their initial pretalk scores than older subjects.
Davidson
and Goleman (1977) Individuals who practiced meditation scored higher on various
indices of psychological well-being and on hypnotic susceptibility. The authors
concluded, however, that similar previous results may reflect selective volunteering
for or selective attrition from meditation.
Fehr et al. (1977) Forty-nine subjects
practicing the TM technique were given the Freiburger Personality Inventory and
were found to be less nervous, less aggressive, less depressed, less irritable,
more sociable, more self-confident, less domineering, less inhibited, more emotionally
stable, and more self-reliant than a comparison group constructed from available
age and sex norms. They were normally extroverted.
Fehr (1977) The Freiburger
Personality Inventory was administered to a group of thirty-seven subjects three
times: before they learned the TM technique, approximately seven weeks later,
and approximately fifty-five weeks later. At the time of the last testing, twelve
subjects had discontinued meditation and were treated as a control group. At the
third testing, the twenty-five meditating subjects showed significantly better
scores than the control group on the following five scales: nervousness, depression,
irritability, inhibition, and neuroticism.
Davies (1977) Spielberger's State-Trait
Anxiety Inventory and Shostrom's Personal Orientation Inventory were completed
by three groups of undergraduates a few days before they began a program of TM
or a parallel program of progressive relaxation, or before acting as controls.
Seven weeks later both inventories were readministered to all groups. Only the
subjects who practiced TM showed a significant reduction in trait anxiety scores,
while subjects who practiced TM or progressive relaxation showed a significant
improvement in self-actualization.
Shapiro, J. (1977) Two hundred eleven subjects
were tested with the Northridge Development Scale and the Spielberger Trait Anxiety
scale before learning TM. A significant increase in self-actualization was observed
among the 180 of these subjects who completed a posttest seventeen weeks later.
Orme-Johnson
and Duck (1977) The Personal Orientation Inventory profile of Maharishi International
University students who practiced TM was compared with profiles presented in the
POI manual for a group of college students and for a group of relatively self-actualized
people. MIU students scored significantly higher than nonmeditating college students
on eight of the twelve POI scales, indicating that the MIU students were generally
more self- actualized than other college students. MIU students also scored significantly
higher than a group of people judged to be relatively self-actualized on two of
the POI scales (Self-Regard and Nature of Man Constructive) and scored as high
as the self-actualized people on five of the POI scales (Time Competent, Self-Actualizing
Value, Feeling Reactivity, Spontaneity, and Synergy). On the remaining five POI
scales, MIU students scored significantly lower than those judged to be self-actualized.
Nystul
and Garde (1977) The Tennessee Self-Concept Scale was administered to fifteen
Austrialian subjects who had been practicing Transcendental Meditation for a mean
of three years and to fifteen Australian subjects who had never practiced. A "t"
test showed that meditators had significantly more positive self-concepts on seven
of the twenty-nine test scores: Total Positive, Identity, Self-Satisfaction, Personal
Self, Personality Disorder, Distribution Subscore 2, and Moral Ethical Self.
Van
den Berg and Mulder (1976) Two studies were undertaken to examine changes in personality
brought about by the practice of TM. First, short-term meditators were compared
with nonmeditating controls on the Netherlands Personality Inventory. Significant
reductions in physical and social inadequacy, neuroticism, depression, and rigidity
were found in short-term meditators, whereas no change occurred in controls. The
second study compared long-term meditators with nonmeditating students on the
Netherlands Personality Inventory, Quality Inventory, Self-Esteem Inventory, Self-Actualization
Inventory, and Ego Strength Scale. Long-term meditators showed remarkably higher
levels of self-esteem, satisfaction, ego strength, self-actualization, and trust
in others, as well as improved self-image as measured by the Self-Ideal Self Scale
of the Quality Inventory.
Ferguson and Gowan (1976) This study found that the
practice of TM twice a day for about twenty minutes facilitated self-actualization
for an experimental group of thirty-three short-term meditators and sixteen long-term
meditators, versus a group of nineteen nonmeditators, as indicated by their improved
scores on the Northridge Development Scale, the Cattell Anxiety Scale, and the
Spielberger State-Trait Anxiety Inventory.
Hjelle (1974) Fifteen experienced
TM meditators and twenty-one novice meditators were administered Bendig's Anxiety
Scale, Rotter's Locus of Control Scale, and Shostrom's Personal Orientation Inventory
of self-actualization. Experienced meditators were significantly less anxious
and more internally controlled than beginning meditators, and they were more self-actualized
on seven of Shostrom's twelve subscales.
Nidich et al. (1973) Shostrom's Personal
Orientation Inventory was administered two days before the beginning of a TM program
and readministered ten weeks later to an experimental group of nine and a nonmeditating
control group of nine. The control group took the tests during the same period
of time, with no significant difference on any POI variables. For ten of the twelve
variables, significant differences between experimental and control subjects appeared
in the direction of self-actualization.
Stek and Bass (1973) Using the Internal/External
Control of Reinforcement Scale and the Personal Orientation Inventory, the authors
found that individuals interested in TM were neither more self-actualized nor
more externally controlled than average.
Seeman et al. (1972) Shostrom's Personal
Orientation Inventory was administered to an experimental group of fifteen people
two days before the beginning of a TM program. The control group consisted of
twenty nonmeditators. Experimental and control subjects did not differ significantly
on any of the POI scales on the first administration. Two months later, following
regular meditation sessions by the experimental subjects, the POI was again administered
to both groups. For six of the POI variables there were differences between experimental
and control subjects in the direction of self-actualization.
For other studies
examining the relationship between meditation and self-actualization, see: Greene
and Hiebert (1988), Thomas (1987), Coffelt (1986), Warner (1986), deSantis (1986),
Hungerman (1985), Rhyner (1985), Delmonte (1984d), Ray (1984), Burrows (1984),
Oldfield (1982), Trausch (1981), Dice (1979), Joseph (1979), Bartels (1976), Joscelyn
(1979), Maher (1979), Pelletier (1976a, 1978), Lewis (1978), Kongtawng (1977),
Scott (1977), Bartels (1976), Weiner (1977), Denmark (1976), J. Shapiro (1975),
Valois (1976), Walder (1976), and Willis (1975).
Chapter
3:
Behavioral Effects
Hypnotic Suggestibility
Hypnotic suggestibility
is influenced by a number of personal attributes, among them the capacity for
concentration, the ability to surrender one's attention to commanding images,
the tolerance of unusual experiences, and the trust of the hypnotist or induction
program involved. Because meditation depends in large part on concentration [34]
and the tolerance of unusual experiences, it is not surprising that several contemporary
studies have shown a relationship between it and suggestibility.
Delmonte
(1981) tested thirty-six subjects using Barber's Scale for Hypnotic Suggestibility
during both meditation and rest, with subjects acting as their own controls, and
found that during meditation subjects were significantly more suggestible. This
finding was similar to one made by Davidson et al. (1976a), who reported that
higher absorption scores among meditators was due to the practice of meditation.
Walrath and Hamilton (1975) reported that there is some indication that TM
is related to hypnotic susceptibility. In their study, although only 44% of the
non-TM volunteer subjects were rated as highly susceptible, with scores of 10
or higher on the Stanford Hypnotic Susceptibility Scale, 100% of the TM practitioners
received scores of 11 or 12 on the Stanford Scale. Walrath and Hamilton concluded
that either the practice of TM increases susceptibility to hypnosis or only highly
susceptible subjects find sufficient reinforcement in the technique to continue
its practice. Using the Harvard Group Scale of Hypnotic Susceptibility and the
Field Depth of Hypnosis Inventory to test hypnosis, Van Nuys (1973) also found
that hypnotic susceptibility correlated with subjects' initial skill at meditating.
On
the other hand, Rivers and Spanos (1981) assessed 147 students on absorption,
hypnotic susceptibility, three measures of psychological well-being, and their
response to meditation, concluding that differences between meditators and nonmeditators
may be due to self-selection. Earlier, Spanos et al. (1980a) and Spanos et al.
(1978) found that hypnotic susceptibility correlated significantly with subjects'
initial skill at meditating.
Anxiety
Recent studies have shown that meditation
and practices such as Progressive Relaxation reduce both acute and chronic anxiety.
This finding agrees with the assertion in nearly all traditional teachings that
contemplation reduces unwarranted fear. The various traditions give somewhat different
(though related) reasons for this, however. For example, Buddhism maintains that
the eight-fold path or its variations relieve suffering (including fear) by eliminating
egotism and desire; Vedanta and Samkhya claim that yoga removes the anxieties
born of false attachments; and some Christian mystics say that union with God
drives away the concerns of the world. Contemporary studies, on the other hand,
interpret meditation's success in reducing anxiety with clinical terms such as
lowered arousal of the sympathetic system or the reduction of cognitive dissonance.
Modern and traditional understandings of the matter do share certain features,
though, among them the observations that calming mental activity helps produce
calmer bodies, that concentration helps unify scattered feelings and thoughts,
that introspection facilitates catharsis, that self-mastery builds a self-confidence
that mitigates fear.
It is important, however, to note a fundamental difference
between the aims of modern therapy and most spiritual traditions, namely that
the latter generally aim to remove suffering rather than alleviate it. In this,
they often regard affliction as an aid to spiritual transformation and therefore
something to be learned from. Even when therapies try to deepen self-awareness
through continued focus on presenting symptoms, they do not seek the deep liberation
that the great ways of enlightenment promote. On the other hand, by promoting
liberation, contemplation may eliminate symptoms automatically.
Delmonte (1985b)
reviewed the literature on meditation and anxiety reduction, and concluded that
those who practice meditation regularly tend to show significant decreases in
anxiety, although meditation does not appear to be more effective than other types
of intervention, such as hypnosis [see Edwards (1991) and Eppley et al. (1989)].
Davidson
and Schwartz (1984) argued that different relaxation techniques (progressive relaxation,
hypnotic suggestion, autogenic training, and meditation) activate different major
modes or systems, and that the effects of a particular relaxation technique can
be meaningfully understood only after determining the type of dependent variable
employed. For example, progressive relaxation, a somatic technique, was significantly
superior to hypnotic relaxation, a cognitive technique, on a number of somatic
measures, while the results on a cognitive measure yielded no significant differences.
They demonstrated that the cognitive and somatic contributions to anxiety can
be meaningfully separated, and they stated that two general principles pertaining
to relaxation and anxiety reduction apply: first, that self-regulation of behavior
(including voluntary focusing of attention) in a given mode will reduce (or inhibit)
unwanted activity in that specific mode; and second, that self-regulation of behavior
in a given mode may, to a lesser degree, reduce unwanted activity in other modes.
These
researchers hypothesized that forms of Zen meditation that require that the person
count his breaths or say a mantra in synchrony with breathing are particularly
effective because they simultaneously attenuate both cognitive and somatic anxiety.
They suggested that meditation involving the generation of cognitive events (TM's
mantra) should elicit greater changes on measures of cognitive processing than
meditation on somatic events (breathing), which would result in greater changes
on measures of somatic activation. They concluded that it is valuable to assess
anxiety in a more systematic way so as to uncover the specific modes in which
the unwanted behavior is occurring. Only then will it be possible to determine
which relaxation technique might be most effective in reducing anxiety for a given
patient in a given state. In addition, the procedure selected must be acceptable
to the patient, since his or her motivation to faithfully practice a given technique
is crucial to the outcome of treatment.
The following studies have analyzed
the relationship between meditation and anxiety:
Kabat-Zinn et al. (1992) Twenty-two
study participants were screened with a structured clinical interview and found
to meet the DSM-III-R criteria for generalized anxiety disorder or panic disorder
with or without agoraphobia. The subjects participated in an eight-week meditation-based
stress reduction and relaxation program with a three-month follow-up period. The
study found significant reductions in anxiety and depression scores and a reduction
in panic symptoms after treatment for twenty of the subjects-changes that were
maintained at follow-up.
Edwards (1991) A meta-analysis was conducted to determine
the effects of meditation and hypnosis techniques on psychometric measures of
anxiety. The chief measure employed in the evaluated research was the State-Trait
Anxiety Inventory (Spielberger, 1970; 1983). The analysis included twenty-one
hypnosis studies and fifty-four meditation studies. Both techniques were effective
in reducing measures of state anxiety. However, for measures of trait anxiety,
meditation was more effective.
Steptoe and Kearsley (1990) This study evaluated
the influence of meditation and physical exercise on cognitive and somatic anxiety,
using 340 meditators, competitive athletes, recreational exercisers, and sedentary
controls. Results did not confirm that meditation is associated with reduced cognitive
anxiety or that exercise is linked with lower somatic anxiety.
Eppley et al.
(1989) The authors conducted a meta-analysis of studies on the effects of relaxation
techniques on trait anxiety. Effect sizes for the different treatments (e.g. progressive
relaxation, biofeedback, meditation) were calculated. Most treatments produced
similar effect sizes, although Transcendental Meditation produced a significantly
larger effect size than other forms of meditation and relaxation. A comparison
of the content of the treatments and their differential effects suggests that
this may be due to the lesser amount of effort involved in TM. Meditation that
involved concentration had a significantly smaller effect than progressive relaxation.
Muskatel
et al. (1984) Fifty-two undergraduates who had volunteered to receive meditation
training were placed into either high or low time-urgency groups based on their
scores on Factor S of the Jenkins Activity Survey. Subjects then either received
training in Clinically Standardized Meditation followed by three-and-one-half
weeks of practice or waited for training during that period. Analyses of scores
on a time-estimation task and of self-reported hostility during an enforced waiting
task indicated that meditation significantly altered subjects' perceptions of
the passage of time and reduced impatience and hostility resulting from enforced
waiting.
Beiman et al. (1984) Fifty-two respondents to an ad for anxiety reduction
therapy were randomly assigned to TM, behavior therapy, self-relaxation, or a
waiting-list control group. They were evaluated before and after treatment on
multiple self-report and psychophysiological measures. The results of multivariate
analyses of variance indicated there were no significant differerential treatment
effects. The results of stepwise multiple regression analyses performed separately
for each experimental condition indicated that client characteristics accounted
for significant portions of the variance in one or more of the dependent variables
for each treatment. Clients who reported perceiving more internal locus of control
benefited more from TM than clients who reported greater external locus of control.
Heide
and Borkovec (1983) This study was designed to document the occurrence of relaxation-induced
anxiety. Fourteen subjects suffering from general tension were given one session
of training in each of two relaxation methods, progressive relaxation and mantra
meditation. Four subjects, plus one other who terminated prematurely, displayed
clinical evidence of anxiety reaction during a preliminary practice period, while
30.8% of the total group under progressive relaxation and 53.8% under focused
relaxation reported increased tension due to the relaxation session. progressive
relaxation produced greater reductions in subjective and physiological outcome
measures and less evidence of relaxation-induced anxiety.
Kindlon (1983) Thirty-five
undergraduate volunteers were randomly assigned to either a meditation group or
a sleep/rest control group balanced for expectancy to compare the function of
these treatments in the alleviation of test anxiety. Self-report, performance,
and physiological indices were assessed, as moderated by gender, Scholastic Aptitude
Test score, frequency of practice, repression, and expectancy of relief. The treatments
were equally effective in reducing test anxiety.
Lehrer et al. (1983) Physiological
and self-report data were collected on sixty-one anxious subjects who were recruited
from newspaper ads and randomly assigned to a Progressive Relaxation, mantra meditation,
or control group. Both progressive relaxation and meditation generated positive
expectancies and produced decreases in a variety of self-reported symptoms and
on EMG, but no skin conductance or frontal EEG effects were observed. progressive
relaxation produced bigger decreases in forearm EMG responsiveness to stressful
stimulation and a generally more powerful therapeutic effect than meditation.
Meditation produced greater cardiac-orienting responses to stressful stimuli,
greater absorption in the task, and better motivation to practice than Progressive
Relaxation, but it also produced more reports of increased transient anxiety.
DeBerry
(1982) Thirty-six female volunteers ranging in age from sixty-three to seventy-nine
years participated in a twenty-week study designed to evaluate the effects of
meditation/relaxation on symptoms of anxiety and depression. Subjects, 83% of
whom were widows, were selected because of complaints of anxiety, nervousness,
tension, fatigue, insomnia, sadness, and somatic complaints. Subjects were randomly
assigned to one of three groups: (1) relaxation/meditation, (2) relaxation/meditation
with a ten-week follow-up consisting of practice on a daily basis using relaxation/meditation
tapes, and (3) a pseudorelaxation control group (N=12 per group). The treatment
groups received one week of baseline evaluation, ten weeks of weekly thirty-minute
training sessions, and a ten-week follow-up, with taped relaxation sessions for
group 2. The control group followed an identical schedule for ten weeks but did
not participate in the follow-up. The Spielberger Self-Evaluation Questionnaire
and the Zung Self-Rating Depression Scale were administered before treatment,
at the end of the ten weeks of training, and again at the end of the follow-up
period (for the treatment groups). In comparison to the control group, the treatment
groups manifested a significant pre- to posttreatment decrement for both state
and trait anxiety. When the treatment groups were compared as to the efficacy
of the follow-up practice sessions, it was found that the practice group continued
to show a decrement in state anxiety while the nonpractice group exhibited a return
toward baseline levels. However, trait anxiety continued to decrease for both
groups. In terms of depression, there was a tendency toward a decrease in mean
symptom scores that failed to reach significance. Yet, when questions that correlated
highly with anxiety and somatic symptoms were removed and analyzed separately,
a significant pre- to posttreatment decrement was noted.
Woolfolk et al. (1982)
Thirty-four subjects were recruited from advertisements in local newspapers and
received training in meditation or progressive relaxation, or were assigned to
a control group. Subjects were tested using the SCL-90, IPAT Anxiety Inventory,
and the Lehrer-Woolfolk Anxiety Symptom Questionnaire. Their behavior was also
rated weekly by a spouse or roommate. The Progressive Relaxation and meditation
treatments resulted in a significant reduction of stress symptomatology over time.
Fling
et al. (1981) Sixty-one undergraduate volunteers were randomly assigned to clinically
standardized meditation, quiet sitting, or waiting-list groups. Nineteen others
were assigned either to a group practicing "open focus," a technique
that begins with awareness exercises focusing on bodily spaces and continues to
an expanded awareness of space permeating everything, or to a waiting list. All
subjects were tested before training and again eight weeks later. All groups except
the waiting list decreased significantly on Spielberger's Trait Anxiety.
Throll
(1981) The Eysenck Personality Inventory, the State-Trait Anxiety Inventory, and
two questionnaires on health and drug usage were administered to thirty-nine subjects
before they learned TM or progressive relaxation. All subjects were tested immediately
after they had learned either technique and then retested five, ten, and fifteen
weeks later. There were no significant differences between groups for any of the
psychological variables at pretest. However, at posttest the TM group displayed
more significant and comprehensive results (decreases in Neuroticism/Stability,
Extraversion/Introversion, and drug use) than did the progressive relaxation group.
Both groups demonstrated significant decreases in State and Trait Anxiety. The
more pronounced results for meditators were explained primarily in terms of the
greater amount of time that they spent on their technique, plus the differences
between the two techniques themselves.
Carrington et al. (1980) The authors
studied 154 New York Telephone employees, self-selected for stress, who learned
one of three techniques-clinically standardized meditation, respiratory one method
meditation, or progressive relaxation-or who served as waiting-list controls.
At 5.5 months, the treatment groups showed clinical improvement in self-reported
symptoms of stress using the SCL-90-R Self-Report Inventory, but only the meditation
groups showed significantly more symptom reduction than the controls. The authors
concluded that meditation training has considerable value for stress-management
programs in organizational settings.
Lehrer et al. (1980) Thirty-six volunteer
subjects were assigned to a progressive relaxation group, a clinically standardized
meditation group, or a waiting-list control group asked to relax daily without
specific instructions. Subjects were given the state and trait scales of the State-Trait
Anxiety Inventory and the IPAT Anxiety Inventory two times, separated by five
weeks, during which the two treatment groups received four weekly sessions of
group training. At the end of the five-week period all subjects were tested in
a psychophysiology laboratory where they were exposed to five very loud tones.
Using the techniques they had learned while anticipating the loud tones, the meditation
group exhibited higher heart rates and higher integrated frontalis EMG activity.
However, they also showed greater cardiac decelerations following each tone, more
frontal alpha, and fewer symptoms of cognitive anxiety than the other two groups,
according to the two inventories.
Raskin et al. (1980) Thirty-one chronically
anxious subjects were studied to compare their responses to muscle biofeedback,
TM, and relaxation therapy. The study consisted of a six-week baseline period,
six weeks of treatment, a six-week posttreatment observation period, and later
follow-up. Each subject was ranked according to the degree of improvement on five
anxiety variables: Taylor Manifest Anxiety Scale Score, Mean Current Mood Checklist
score, situational anxiety, symptomatic distress, and sleep disturbance. The results
indicate that neither EMG feedback nor TM is any more effective in alleviating
the symptoms of chronically anxious patients than relaxation therapy. Additionally,
the three treatments were similar with respect to both the time course for obtaining
therapeutic results and the subjects' ability to maintain these results once they
were obtained.
Kirsch and Henry (1979) This study examined the effect of self-desensitization
and meditation in the reduction of public speaking anxiety. Thirty-eight speech-anxious
students were assigned to a control group or one of the following self-administered
treatment conditions: systematic desensitization, desensitization with meditation
replacing progressive relaxation, or meditation only. The results indicated that
the three treatments were equally effective in reducing anxiety, and all of them
produced a greater reduction in self-reported (but not behavioral) anxiety than
that found in untreated subjects. Reliable changes in physiological manifestations
of anxiety were found only in those subjects who rated the treatment rationale
as highly credible. High credibility ratings were also associated with significanty
greater reductions in self-reported anxiety.
Benson et al. (1978b) This study
explored the efficacy of two nonpharmacological techniques for therapy of anxiety:
a simple, meditational relaxation technique and a self-hypnosis technique. Thirty-two
patients were divided into two groups and instructed to practice the assigned
technique daily for eight weeks. Change in anxiety was determined by psychiatric
assessment, physiological testing, and self-assessment. There was essentially
no difference between the two techniques in therapeutic efficacy according to
these evaluations. Psychiatric assessment revealed overall improvement in 34%
of the patients, while self-rating assessment indicated improvement in 63% of
them.
Thomas and Abbas (1978) Using the Middlesex Hospital Questionnaire (which
measures free-floating anxiety and obsessions) and the Spielberger State-Trait
Anxiety Inventory, this study found TM and progressive relaxation to be equally
effective in reducing anxiety among a group of anxious subjects. The authors suggested
that the only way to evaluate claims made by TM practitioners was to compare them
with others who are using alternative treatments (or coping mechanisms) with measurement
criteria strictly defined.
Davies (1977) Spielberger's State-Trait Anxiety
Inventory and Shostrom's Personal Orientation Inventory were completed by three
groups of undergraduates. A group of twenty-five was taught TM, a group of forty
was taught progressive relaxation, and a group of twenty-seven acted as controls.
Seven weeks later, both inventories were readministered to all groups. Only the
subjects who regularly practiced TM showed a significant reduction in trait-anxiety
scores compared with controls.
Stern (1977) The Trait Anxiety Scale of Spielberger's
State-Trait Anxiety Inventory was administered to an experimental group of thirty-seven
subjects practicing the TM technique and to a control group of fifteen subjects
not practicing TM. The meditators were found to be significantly less anxious
than the nonmeditators.
Lazar et al. (1977) Four weeks after learning the TM
technique, eleven subjects showed a significant decrease in mean anxiety scores
on Campbell and Stanley's Recurrent Institutional Cycle Design and the IPAT Anxiety
Scale Questionnaire. Similar results were obtained in a second experiment.
Ross
(1977) Seventeen students who practiced TM regularly and thirteen who learned
TM but did not practice it regularly were given the IPAT Anxiety Scale and the
Psychoticism, Neuroticism, Extroversion, and Lie scales of the PENL before and
three to four months after starting the TM program. Analyses of covariance showed
that neuroticism declined significantly more among the regular meditators. There
was a similar trend of greater decreases for the regular meditators in anxiety
and psychoticism, although these differences in changes over the three- to four-month
period only approached significance. No changes were observed in the other scales.
Kanas
and Horowitz (1977) This study experimentally tested the claimed stress-reducing
effects of TM. Two stress films were shown to a group of sixty meditators and
nonmeditators. Stress response was observed through the use of cognitive and affective
measures, employing content analysis techniques and self-ratings. On several self-rating
scales, a group of subjects who had signed up to be initiated into TM rated themselves
significantly more emotionally distressed than either a control group or other
meditators. There was a trend for meditators who meditated during the experiment
to show less stress response to the films than meditators who were told not to
meditate. However, this difference was significant on only one measure, a subjective
stress scale.
Shapiro (1976b) This study combined the self-control techniques
of Zen meditation and behavioral self-management, and applied them to a case of
generalized anxiety. The subject was a female undergraduate student who complained
of "free-floating anxiety" and who described her feelings of loss of
self-control and anxiety as an "overpowering feeling of being bounced around
by some sort of all-powerful forces." Intervention consisted of training
in behavioral self-observation and functional analysis, a weekend of Zen experience,
and three weeks of formal and informal meditation. Results indicated a significant
decrease in daily feelings of anxiety and stress during the intervention phase.
Nidich
et al. (1973) The State-Trait Anxiety Inventory A-State Scale was administered
to eight experimental subjects and nine control subjects two days before the experimental
subjects began the practice of TM. Six weeks later the subjects were asked to
carry out a demanding task, after which the control group was instructed to sit
with eyes closed and the experimental group was instructed to meditate for fifteen
minutes. The anxiety scale was then readministered. Mean anxiety scores for the
two groups were not significantly different on the first administration of the
test. The reduction in anxiety between the two tests was significantly greater
for the meditators than for the nonmeditators. Since both groups were exposed
to knowledge about the TM program but only the experimental group was instructed
in the technique, it appeared that the reduced anxiety in the meditators was due
to the experience of TM rather than knowledge about it.
Puryear et al. (1976)
One hundred fifty-nine Association of Research and Enlightenment members were
randomly assigned to either a treatment or control group, with the former learning
a new meditation technique (Edgar Cayce's approach) and the latter continuing
their customary daily pattern. Analysis of variance was used to compare group
means of the scale scores yielded by the IPAT Anxiety Scale and the Mooney Problem
Check List. Unlike the control group, the treatment group reported highly significant
reductions on the IPAT Anxiety Scale scores after twenty-eight days of meditation
with the new approach. No significant differences were found on the checklist
variables for either the treatment or control group.
Davidson et al. (1976a,
1976b) Attentional absorption and trait anxiety in fifty-eight subjects divided
into four groups: controls who were interested in but did not practice meditation,
beginners who had meditated for one month or less, short-term meditators who had
practiced regularly for one to twenty-four months, and meditators who had practiced
for more than two years. Subjects were administered the Shor Personal Experiences
Questionnaire, the Tellegen Absorption Scale, and the Spielberger State-Trait
Anxiety Inventory. The results indicated reliable increases in measures of attentional
absorption, in conjunction with a reliable decrement in trait anxiety across groups
as a function of length of time meditating.
Goleman & Schwartz (1976) This
study compared meditation and relaxation for their ability to reduce stress reactions
in a laboratory threat situation. Thirty experienced meditators and thirty controls
either meditated or relaxed, with eyes closed or with eyes open, then watched
a stressor film. Stress response was assessed by phasic skin conductance, heart
rate, self-report, and personality scales. Meditators habituated heart rate and
phasic skin-conductance responses more quickly to the stressor impacts and experienced
less subjective anxiety (as indicated by the Activity Preference Questionnaire,
State-Trait Anxiety Inventory, and Eysenck Personality Inventory).
Smith (1975c)
In this study, two experiments were conducted to isolate the trait-anxiety-reducing
effects of TM from expectation of relief, and the concomitant ritual of sitting
twice daily. Experiment 1 was a double-blind study in which forty-nine anxious
college student volunteers were assigned to TM and fifty-one were assigned to
a control treatment, "periodic somatic inactivity" (PSI). PSI matched
form, complexity, and expectation-fostering aspects of TM, but incorporated a
daily exercise that involved sitting twice daily rather than sitting and meditating.
In experiment 2, two parallel treatments were compared, both called "cortically
mediated stabilization" (CMS). Twenty-seven volunteers were taught CMS 1,
a treatment that incorporated a TM-like meditation exercise, and twenty-seven
were taught CMS 2, an exercise designed to be the near antithesis of meditation
(deliberate cognitive activity). The dependent variables were self-reported trait
anxiety measured by the State-Trait Anxiety Inventory A-Trait Scale and anxiety
symptoms of striated muscle tension and autonomic arousal as measured by the Epstein-Fenz
Manifest Anxiety Scale. Results show six months of TM and PSI to be equally effective
and eleven weeks of CMS 1 and CMS 2 to be equally effective. Differences between
groups did not approach significance. The results strongly support the conclusion
that the crucial therapeutic component of TM is not the TM exercise.
Girodo
(1974) In this study, nine patients diagnosed as anxiety neurotics were monitored
for anxiety symptoms with an anxiety symptom questionnaire before practicing yoga
meditation at each training session. After approximately four months of practice,
five patients improved significantly, while the other four failed to show any
appreciable decline in anxiety symptoms. These four then meditated while engaged
in imaginal flooding, where they imagined the worst thing that could happen to
them. During meditation and imaginal flooding a decrement in anxiety occurred.
Analysis of patient characteristics suggested that yoga meditation was beneficial
for patients with a short history of illness and that flooding was effective for
those with a long history.
Hjelle (1974) Fifteen experienced TM meditators
and twenty-one novice meditators were administered Bendig's Anxiety Scale, Rotter's
Locus of Control scale, and Shostrom's Personal Orientation Inventory of self-actualization.
As predicted, experienced meditators were significantly less anxious and more
internally controlled than beginning meditators. Likewise, experienced meditators
were significantly higher, i.e., more self-actualized, on seven of Shostrom's
twelve subscales.
Nidich et al. (1973) The State-Trait Anxiety Inventory A-State
Scale was administered to eight experimental subjects and nine control subjects
two days before the experimental subjects began learning the TM technique. Six
weeks later the subjects were asked to carry out a demanding task; immediately
afterward the control group was instructed to sit with eyes closed and the experimental
group to meditate for fifteen minutes. The anxiety scale was then readministered.
Mean anxiety scores for the two groups were not significantly different on the
first administration of this test. At the second administration of the test, however,
the reduction in anxiety was significantly greater for the meditators.
Vahia
et al. (1973) In this study, ninety-five outpatients, diagnosed as psychoneurotic,
acted as subjects. All of them had failed to show improvement as a result of previous
treatments. Half were taught yoga and meditation, and they practiced these techniques
for one hour a day for four to six weeks. The other half, the controls, were given
a pseudotreatment consisting of exercises resembling yoga asanas (postures) and
pranayamas (breathing exercises). Control subjects were asked to write down all
the thoughts that came into their minds during treatment, and they followed the
same daily schedule as the experimental group. Both groups were given the same
support, reassurance, and placebo tablets, and were assessed clinically before,
during, and after treatment. Following treatment, the experimental group exhibited
a significant mean decrease in anxiety, measured on the Taylor Manifest Anxiety
Scale. The control group exhibited no significant change on this scale. Overall,
74% of the experimental group were judged to be clinically improved after treatment
as against only 43% of the control group (improvement in the control group being
attributed to a combination of involvement in research and therapist's time).
The authors concluded that meditation and yoga are significantly more effective
than a pseudotherapy in the treatment of psychoneurosis.
For other studies
examining the relationship between meditation and anxiety, see: Alexander et al.
(1993), Weinstein and Smith (1992), Snaith et al. (1992), Fulton 1990), Coleman
(1990), Traver (1990), DeBerry et al. (1989), Soskis et al. (1989), Collings (1989),
Agran (1989), Kalayil (1989), Jangid et al. (1988a), Sawada and Steptoe (1988),
Delmonte and Kenny (1987), Delmonte (1986a), Shaw (1986), Benson (1986), Callahan
(1986), DeLone (1986), van Dalfsen (1986), Benson (1985a), Blevins (1985), Kutz
et al. (1985a, 1985b), Delmonte and Kenny (1985), Delmonte (1985a, 1985d), Hungerman
(1985), Gilmore (1985), Norton et al. (1985), Scardapane (1985), Steinmiller (1985),
Maras et al. (1984), Benson (1984b), Clark (1984), Cummings (1984, Gitiban (1983),
Hirss (1983), Goldberg (1982), Kindlon (1982), Schuster (1982), Borelli (1982),
DeBlassie (1981), Jones (1981), Denny (1981), Zeff (1981), Curtis (1980), Gordon
(1980), Bridgewater (1979), Joseph (1979), Diner (1978), Bahrke (1978), Comer
(1978), Goldman (1978), Hendricksen (1978), Lewis (1978a), Pelletier (1976b, 1978),
Scuderi (1978), Wampler (1978), Wood (1978), Berkowitz (1977), Traynham (1977),
Weiner (1977), Fabick (1976), Schecter (1975), and J. Shapiro (1975).
Psychotherapy
and Addiction
Psychotherapy as we know it now did not exist when the major
contemplative traditions developed, so comparisons between its effects and those
of meditation cannot be made precisely. Contemplative activity, however, has generally
been said to have a healing effect on mind and body. More than fifty contemporary
studies argue for this connection, showing that meditation has helped relieve
addiction, neurosis, obesity, claustrophobia, headache, anxiety, and other forms
of distress. It is important to remember that, although traditional contemplative
teachings may give the same reasons for these healing effects that contemporary
psychology and medicine do, they generally aim at a more radical liberation from
suffering.
Craven (1989) suggests there are several factors that need to be
kept in mind when evaluating various studies. These include: the length of time
and training of meditation; the context within which it is practiced; personality
differences between meditators and the general population; variability in outcome
measures and the difficulty in operationalizing psychotherapeutic change. Another
variable that should be considered is that various meditation practices may produce
different psychological effects. Epstein (1990a) discusses meditation as involving
two distinct attentional strategies (Goleman, 1977), the first being concentration
on a single object and the second moment-to-moment awareness of changing objects
of perception (mindfulness). The concentration practices are used to provide enough
stability of mind to attempt the second type of practice (mindfulness). Like free-association
and evenly suspended attention, mindfulness practices encourage the development
of an observing self and initially promote the emergence of unconscious material.
As meditation progresses, however, emphasis shifts from intrapsychic content to
intrapsychic process, and proceeds to illuminating the actual representational
nature of the inner world. In very advanced mindfulness meditation, one can become
aware of the relationships between one's behavior, physiological functioning,
and mental activity. See Delmonte (1990b) for a discussion of the effects of concentration
and mindfulness practices. As can be seen from the discussion above, there is
a developmental aspect to meditation practice, therefore, psychological effects
can vary with length of practice. See Shapiro (1992a, 1992b) and Epstein (1990a,
1990b).
Psychiatry and Psychotherapy
Delmonte and Kenny (1987) evaluated
meditation as an adjunct to psychotherapy. They concluded that meditation practice
may be associated with the acquisition of useful skills (focused attention) and
may be physiologically relaxing. They also concluded that meditation may decrease
anxiety, insomnia, and drug usage, while enhancing hypnotic induction and self-actualization.
However, they concluded that there is still no compelling evidence that meditation
practice is associated with unique state effects compared with other relaxation
procedures. Furthermore, they concluded that the long-term objectives of meditation
are not generally congruent with those of mainstream psychotherapy, since they
go beyond therapeutic gain in the clinical sense [see also Delmonte and Kenny
(1985)]. Earlier, Delmonte (1986a) concluded that meditation as an intervention
strategy was successful with anxiety and hypertension, but of doubtful effectiveness
in the treatment of most other therapeutic disorders.
Kutz et al. (1985a)
presented a framework for the integration of meditation and psychotherapy. The
author saw a synergistic advantage in the combination of the two practices:
The
intensification of the psychotherapeutic process by this ancient/new mind-body
discipline should not be viewed as a revolution in psychotherapy but as an evolution
of the ideas of its founders. Freud and Jung were each searching for more direct
ways of expanding consciousness and self-awareness. With the information available
in their time, they both were justified in disqualifying the nonselective acceptance
of mystical teachings. Such a cultural transformation is as incompatible with
the world view of our time as it was with theirs. However, today the hindsight
of more than half a century and its accummulated alteration of our biological
and psychological perspectives offers a unique vantage point for synthesizing
disparate existing constructs into more comprehensive models of self-exploration
in the same way that Freud and Jung used the knowledge blocks available in their
era. [35]
Epstein (1990a) finds that meditation can be used in the therapeutic
setting as an aid to relaxation, as an adjunct to psychotherapy, as a self-control
strategy, for promoting regression in service of the ego, and for encouraging
greater tolerance of emotional states.
Shapiro (1992a) sees meditation as being
therapeutic in a number of ways including:
1. A self-regulation strategy in
addressing stress and pain management and enhancing relaxation and physical health
(Benson, 1975; Shapiro and Zifferblatt, 1976; Shapiro and Giber, 1978; Kabat-Zinn
et al., 1982, 1985, 1986; Orme-Johnson, 1987);
2. A self-regulation strategy
(cf. Ellis, 1984) comparable to other cognitive focusing, relaxation, and self-control
strategies such as guided imagery, hetero-hypnosis, biofeedback, progressive relaxation,
and autogenic training (Shapiro, 1982, 1985; Holmes, 1984; Dillbeck and Orme-Johnson,
1987);
3. An adjunct to psychotherapy (Kutz et al., 1985b). Psychodynamic therapists
have used meditation for controlled regression in service of the ego and as a
means to allow repressed material to come forth from the unconscious (Carrington
and Effron, 1975b; Shafii, 1973b). Humanistic psychologists have used it to help
individuals gain a sense of self-responsibility and inner directedness (e.g.,
Keefe, 1975; Schuster, 1975-1976; Lesh, 1970c). Behaviorists have used it for
stress management and self-regulation (e.g., Stroebel and Glueck, 1977; Shapiro,
1985; Woolfolk and Franks, 1984).
Recently several researchers have reviewed
previous studies and evaluated the use of meditation in psychotherapy practice.
See Bogart (1991), Delmonte (1990b), and Craven (1989).
Earlier, West (1979b)
observed that meditation has become increasingly popular as a therapy and that
a number of theoretical papers have appeared in journals comparing Zen and psychotherapy,
including: Dean (1973), Haimes (1972), Van Dusen (1961), Becker (1961), Fromm
(1959), and Sato (1958). Single case studies have also been published describing
the use of meditation; 73); for claustrophobia (Boudreau, 1972); for insomnia
(Miskiman, 1977b and 1977d, and Woolfolk et al., 1976); for hypertension (see
previous section); for headache (Benson et al., 1973a); and for anxiety (see previous
section).
C.P. Allen (1979) and McIntyre et al. (1974) reported that stutterers
were helped by TM. More detailed cases of the use of meditation as an adjunct
to psychotherapy have been done by Carrington (1977), Carrington and Ephron (1975),
and Shafii (1973a). West (1979b) cited the work of Vahia et al. (1973) as an example
of a well-controlled study in which meditation and yoga were shown to be significantly
more effective than a pseudotherapy in the treatment of psychoneurosis. West (1979b)
argued that most recent investigations of meditation's use in the psychiatric
setting were inadequately controlled and conducted [studies by Candelent and Candelent
(1976) and Glueck and Stroebel (1975), which used meditation in psychiatric hospitals,
might be cases in point, because in both cases meditation was taught indiscriminately
to patients representing a broad range of diagnostic categories].
The usefulness
of meditation in psychotherapeutic practice has been much debated, and studies
indicate that whereas it may be helpful in some conditions it is contraindicated
in others. Several researchers warn that meditation is probably not useful for
some patients. Craven (1989) states that meditation may be contraindicated for
patients who are likely to be overwhelmed and decompensate with the loosening
of cognitive controls on the awareness of inner experience. This would include
patients with a history of psychotic episodes or dissociative disorder. Delmonte
(1990b) states that meditation may not be suitable for patients who are withdrawn
or disengaged from daily activities such as depressed, schizoid, or psychotic
individuals. Engler (1984) believes that meditation will only be effective when
a patient has a relatively intact, coherent, and integrated sense of self, and
thus would not be helpful for autistic, psychotic, schizophrenic, borderline,
or narcissistic conditions.
Miller (1993) warns of the possibility of emergence
of hitherto repressed traumatic memories of abuse in individuals referred to stress-reduction
programs which utilize meditative techniques.
For a discussion of the potential
misuses of meditation by the person who meditates and possible psychotherapeutic
treatment strategies, see Gregoire (1990). See also Epstein (1989, 1990), Wilbur,
Engler, and Brown (1986), and Epstein and Lieff (1981) for discussions of psychiatric
complications of meditation practice.
It has been suggested that meditation
may have benefits for therapists as well as patients. Studies suggest that meditation
is useful in developing empathy and a quality of listening ability that emphasizes
a detached wide-focus attention as well as other qualities that may be helpful
in therapeutic practice. See Dubin (1991), Delmonte (1990b), Dreifuss (1990),
Sweet and Johnson (1990), Walker (1987), Rubin (1985), Keefe (1975), and Leung
(1973).
These studies also examined the usefulness of meditation in psychiatry
and psychotherapy:
Kutz et al. (1985b) The authors studied the effect of a
ten-week meditation program on twenty patients who were undergoing long-term individual
explorative psychotherapy. Results obtained from patients' self-ratings (Hopkins
Symptoms Checklist, Profile of Mood States, and the Table of Level of Activity
Interference), and the therapists' objective ratings (Clinical Rating Scale and
an open-ended questionnaire) demonstrated substantial improvement in most measures
of psychological well-being.
Woolfolk (1984) The author reported the case of
a twenty-six-year-old construction worker who suffered from chronic and debilitating
anger. He was taught to meditate twice a day for fifteen minutes and to employ
one or two minutes of self-control meditation whenever anger might be forthcoming.
The overall pattern of results suggested that the client's ability to cope with
anger was unaffected by meditation practiced in the standard twice-a-day fashion.
On the other hand, self-control meditation seemed to result in substantial alterations
in the client's anger. The author concluded that brief meditation employed within
a self-control framework may be of great clinical value.
Woolfolk and Franks
(1984) The authors see great potential for cross-fertilization between behavior
therapy and meditation research. However, they believe there is a necessity to
divest the scientific study of meditation from the "shrouds of mystery"
that are part of its origin. Removing meditation from the arcane might enable
it to become an integral part of behavior therapy.
Jichaku et al. (1984) The
author examined the relationship between the Zen koan and the double-bind theory
of schizophrenia, and suggested that koan practice creates a psychological state
in which an individual can reorganize inner psychological complexities. Meditation's
beneficial effects in this regard indicate that perhaps other pathogenic double-bind
contexts might be transformed to beneficent ones.
Muskatel et al. (1984) The
authors studied fifty-two undergraduates who had volunteered to receive meditation
training and who were placed into either high or low time-urgency groups based
on their scores on Factor S of the Jenkins Activity Survey. Subjects then received
training in Clinically Standardized Meditation followed by three-and-one-half
weeks of practice or waited for training during that period. Analyses of scores
on a time-estimation task and of self-reported hostility during an enforced waiting
task indicated that meditation significantly altered subjects' perceptions of
the passage of time and reduced impatience and hostility resulting from enforced
waiting.
Ellis (1984) The author suggested that meditation can be seen as one
of many cognitive behavioral methods that are employed in cognitive behavior therapy
and rational emotive behavior. He described it as a mode of cognitive distraction
or diversion that enables one to temporarily interfere with anxiety, self-damnation,
depression, or hostility. He described it as "profoundly therapeutic."
He warned, however, against meditation as a form of spiritual discipline, since
it might interfere with an individual's acceptance of the true human condition,
which is "fallible, screwed-up."
Delmonte (1984g) The author administered
tests to out-patients before learning meditation. High pretest scores on sensitization,
suggestibility, introversion, neuroticism, and perceived symptomatology predicted
a low practice frequency. Gender, expectation, credibility, locus of control and
self-esteem were unrelated to outcome. By two years, 54% had stopped meditating.
Meditation appeared to be more rewarding for subjects with milder complaints.
Delmonte
(1980) The author conducted a prospective study in which personality scores taken
prior to meditation initiation were used to predict responses to meditation. Eysenck's
Personality Inventory, Byrne's Repression-Sensitization Scale, Rotter's Locus
of Control, and Barber's Suggestivity Scale were completed by fifty-five prospective
meditators. Subjects were recontacted after eighteen months and grouped according
to how frequently they meditated as "regulars," "irregulars,"
and "drop-outs." Eight subjects remained "uninitiated." Statistical
analysis of preinitiation scores and frequency of meditation practice showed:
(1) Frequency of meditation was negatively correlated with both neuroticism and
sensitization. (2) Neuroticism and sensitization were positively correlated independent
of meditation practice. (3) Prospective dropouts scored significantly higher on
both neuroticism and sensitization than prospective regular meditators and uninitiated
subjects, and were signifi cantly more neurotic than Eysenck's norms. (4) Scores
of regular meditators and uninitiated subjects were not significantly different
from Eysenck's norms for neuroticism. (5) Regular meditators and uninitiated subjects
did not differ significantly with regard to neuroticism and sensitization. (6)
Meditators-to-be were significantly more neurotic than uninitiated subjects and
than Eysenck's norms. No significant differences were found for extraversion,
locus of control, and suggestivity. The maintenance of the practice of meditation
was not related to one's gender, but dropouts tended to be younger. More recently,
Delmonte (1983a) concluded that there was no evidence to support the claim that
the "it" between mantra and meditator is of central importance to the
effects of meditation practice.
Zuroff and Schwarz (1980) The authors conducted
a questionnaire survey to measure the outcome among twenty students randomly assigned
to muscle relaxation training and nineteen assigned to Transcendental Meditation
at one year and two-and-one-half years. At both follow-ups there were no differences
between the groups in frequency of practice or satisfaction. In both groups, less
than 25% reported more than moderate satisfaction, and less than 20% practiced
as much as once per week. Subjects' expectancies at nine weeks predicted their
satisfaction and frequency of practice at two and one-half years. The authors
concluded that, although some subjects (15-20%) do enjoy and continue to practice
Transcendental Meditation, it is not universally beneficial.
Solomon and Bumpus
(1978) The authors studied the combination of slow, long-distance running with
Transcendental Meditation as a way of enhancing peak experiences and altered states
of consciousness, and suggested that this combination could be used as an adjunct
to formal individual and group psychotherapy.
Lazarus (1976) The author stated
that, although TM proves extremely effective when applied to properly selected
psychiatric cases, there are clinical indications that the procedure can precipitate
serious psychiatric problems such as depression, agitation, and even schizophrenic
decompensation.
Smith (1975b) The author claimed that research on meditation
has yielded three sets of findings: (1) experienced meditators who are willing
to participate without pay in meditation research appear happier and healthier
than nonmeditators, (2) beginning meditators who practice meditation for four
to ten weeks show more improvement on a variety of tests than nonmeditators tested
at the same time, and (3) persons who are randomly assigned to learn and practice
meditation show more improvement over four to ten weeks than control subjects
assigned to some form of alternate treatment. However, he suggested that meditation's
benefits might come from expectation of relief or from simply sitting on a regular
basis.
For other studies examining the relationship between meditation and
psychiatry/psychotherapy, see: Dua and Swinden (1992), Compton (1991), Castillo
(1990), Delmonte (1990b), Kokoszka (1990), Delmonte (1989), Driskill (1989), Aranow
(1988), Epstein (1988), Boerstler and Kornfield (1987), Delmonte (1987), Burnard
(1987), Bleick (1987), Bowman (1987), Dubs (1987a, 1987b), Boerstler (1986), Delmonte
(1986), Deikman (1986), Ellis (1986), Levy (1986), Seer (1986), Kokoszka (1986),
Nespor and Maloney (1985), Choudhary (1985), Kahn (1985), Chen (1985), Finney
(1985), Shafii (1985), Simon (1985), Zika (1985), Rosenbluh (1984), Assad (1984),
Claxton (1984), Goodpaster (1984), Chriss (1984), Fenwick (1984), Engler (1984),
Finney (1984), O'Connell (1984), Sagert (1984), Vassallo (1984), Fertig (1983),
Harvey (1983), Norwood (1983), Rhead and May (1983), Alexander (1982), Aron and
Aron (1982b), Lester (1982), Rachman (1981), Bacher (1981), Kobayashi (1982),
Ling (1982), West (1980b, 1980c), Fritz (1980), Hattauer (1981), Progoff (1980),
Green (1980), King (1979), Lourdes (1978), Glueck and Stroebel (1978), Bunk (1979),
Handmacher (1978), Marcus (1978), Pelletier (1978), Benson et al. (1977b), MacMuehlman
(1977), Orme-Johnson et al. (1977), Bloomfield (1977), Fehr (1977), Avila and
Nummela (1977), Carpenter (1977), Jackson (1977), Tsakonas (1977), Kline (1976),
Reed (1976), Schmidt (1976), Williams, Francis and Durham (1976), Carson (1975),
Hirai (1975), Keefe (1975), Hendricks (1975), Mayer (1975), J. Shapiro (1975),
Smith (1975b), West (1975), Murase and Johnson (1974), Timmons and Kanellakos
(1974), Chang (1974), Neki (1973), Gellhorn and Kiely (1972), Seeman et al. (1972),
Veith (1971), Goleman (1971), Gattozzi and Luce (1971), Lesh (1970a, 1970b), Timmons
and Kamiya (1970), Kretschmer (1969), Malhotra (1962), Becker (1961), Fromm et
al. (1960), and Kondo (1958).
Chapter
3:
Behavioral Effects
Hypnotic Suggestibility
Hypnotic suggestibility
is influenced by a number of personal attributes, among them the capacity for
concentration, the ability to surrender one's attention to commanding images,
the tolerance of unusual experiences, and the trust of the hypnotist or induction
program involved. Because meditation depends in large part on concentration [34]
and the tolerance of unusual experiences, it is not surprising that several contemporary
studies have shown a relationship between it and suggestibility.
Delmonte
(1981) tested thirty-six subjects using Barber's Scale for Hypnotic Suggestibility
during both meditation and rest, with subjects acting as their own controls, and
found that during meditation subjects were significantly more suggestible. This
finding was similar to one made by Davidson et al. (1976a), who reported that
higher absorption scores among meditators was due to the practice of meditation.
Walrath and Hamilton (1975) reported that there is some indication that TM
is related to hypnotic susceptibility. In their study, although only 44% of the
non-TM volunteer subjects were rated as highly susceptible, with scores of 10
or higher on the Stanford Hypnotic Susceptibility Scale, 100% of the TM practitioners
received scores of 11 or 12 on the Stanford Scale. Walrath and Hamilton concluded
that either the practice of TM increases susceptibility to hypnosis or only highly
susceptible subjects find sufficient reinforcement in the technique to continue
its practice. Using the Harvard Group Scale of Hypnotic Susceptibility and the
Field Depth of Hypnosis Inventory to test hypnosis, Van Nuys (1973) also found
that hypnotic susceptibility correlated with subjects' initial skill at meditating.
On
the other hand, Rivers and Spanos (1981) assessed 147 students on absorption,
hypnotic susceptibility, three measures of psychological well-being, and their
response to meditation, concluding that differences between meditators and nonmeditators
may be due to self-selection. Earlier, Spanos et al. (1980a) and Spanos et al.
(1978) found that hypnotic susceptibility correlated significantly with subjects'
initial skill at meditating.
Anxiety
Recent studies have shown that meditation
and practices such as Progressive Relaxation reduce both acute and chronic anxiety.
This finding agrees with the assertion in nearly all traditional teachings that
contemplation reduces unwarranted fear. The various traditions give somewhat different
(though related) reasons for this, however. For example, Buddhism maintains that
the eight-fold path or its variations relieve suffering (including fear) by eliminating
egotism and desire; Vedanta and Samkhya claim that yoga removes the anxieties
born of false attachments; and some Christian mystics say that union with God
drives away the concerns of the world. Contemporary studies, on the other hand,
interpret meditation's success in reducing anxiety with clinical terms such as
lowered arousal of the sympathetic system or the reduction of cognitive dissonance.
Modern and traditional understandings of the matter do share certain features,
though, among them the observations that calming mental activity helps produce
calmer bodies, that concentration helps unify scattered feelings and thoughts,
that introspection facilitates catharsis, that self-mastery builds a self-confidence
that mitigates fear.
It is important, however, to note a fundamental difference
between the aims of modern therapy and most spiritual traditions, namely that
the latter generally aim to remove suffering rather than alleviate it. In this,
they often regard affliction as an aid to spiritual transformation and therefore
something to be learned from. Even when therapies try to deepen self-awareness
through continued focus on presenting symptoms, they do not seek the deep liberation
that the great ways of enlightenment promote. On the other hand, by promoting
liberation, contemplation may eliminate symptoms automatically.
Delmonte (1985b)
reviewed the literature on meditation and anxiety reduction, and concluded that
those who practice meditation regularly tend to show significant decreases in
anxiety, although meditation does not appear to be more effective than other types
of intervention, such as hypnosis [see Edwards (1991) and Eppley et al. (1989)].
Davidson
and Schwartz (1984) argued that different relaxation techniques (progressive relaxation,
hypnotic suggestion, autogenic training, and meditation) activate different major
modes or systems, and that the effects of a particular relaxation technique can
be meaningfully understood only after determining the type of dependent variable
employed. For example, progressive relaxation, a somatic technique, was significantly
superior to hypnotic relaxation, a cognitive technique, on a number of somatic
measures, while the results on a cognitive measure yielded no significant differences.
They demonstrated that the cognitive and somatic contributions to anxiety can
be meaningfully separated, and they stated that two general principles pertaining
to relaxation and anxiety reduction apply: first, that self-regulation of behavior
(including voluntary focusing of attention) in a given mode will reduce (or inhibit)
unwanted activity in that specific mode; and second, that self-regulation of behavior
in a given mode may, to a lesser degree, reduce unwanted activity in other modes.
These
researchers hypothesized that forms of Zen meditation that require that the person
count his breaths or say a mantra in synchrony with breathing are particularly
effective because they simultaneously attenuate both cognitive and somatic anxiety.
They suggested that meditation involving the generation of cognitive events (TM's
mantra) should elicit greater changes on measures of cognitive processing than
meditation on somatic events (breathing), which would result in greater changes
on measures of somatic activation. They concluded that it is valuable to assess
anxiety in a more systematic way so as to uncover the specific modes in which
the unwanted behavior is occurring. Only then will it be possible to determine
which relaxation technique might be most effective in reducing anxiety for a given
patient in a given state. In addition, the procedure selected must be acceptable
to the patient, since his or her motivation to faithfully practice a given technique
is crucial to the outcome of treatment.
The following studies have analyzed
the relationship between meditation and anxiety:
Kabat-Zinn et al. (1992) Twenty-two
study participants were screened with a structured clinical interview and found
to meet the DSM-III-R criteria for generalized anxiety disorder or panic disorder
with or without agoraphobia. The subjects participated in an eight-week meditation-based
stress reduction and relaxation program with a three-month follow-up period. The
study found significant reductions in anxiety and depression scores and a reduction
in panic symptoms after treatment for twenty of the subjects-changes that were
maintained at follow-up.
Edwards (1991) A meta-analysis was conducted to determine
the effects of meditation and hypnosis techniques on psychometric measures of
anxiety. The chief measure employed in the evaluated research was the State-Trait
Anxiety Inventory (Spielberger, 1970; 1983). The analysis included twenty-one
hypnosis studies and fifty-four meditation studies. Both techniques were effective
in reducing measures of state anxiety. However, for measures of trait anxiety,
meditation was more effective.
Steptoe and Kearsley (1990) This study evaluated
the influence of meditation and physical exercise on cognitive and somatic anxiety,
using 340 meditators, competitive athletes, recreational exercisers, and sedentary
controls. Results did not confirm that meditation is associated with reduced cognitive
anxiety or that exercise is linked with lower somatic anxiety.
Eppley et al.
(1989) The authors conducted a meta-analysis of studies on the effects of relaxation
techniques on trait anxiety. Effect sizes for the different treatments (e.g. progressive
relaxation, biofeedback, meditation) were calculated. Most treatments produced
similar effect sizes, although Transcendental Meditation produced a significantly
larger effect size than other forms of meditation and relaxation. A comparison
of the content of the treatments and their differential effects suggests that
this may be due to the lesser amount of effort involved in TM. Meditation that
involved concentration had a significantly smaller effect than progressive relaxation.
Muskatel
et al. (1984) Fifty-two undergraduates who had volunteered to receive meditation
training were placed into either high or low time-urgency groups based on their
scores on Factor S of the Jenkins Activity Survey. Subjects then either received
training in Clinically Standardized Meditation followed by three-and-one-half
weeks of practice or waited for training during that period. Analyses of scores
on a time-estimation task and of self-reported hostility during an enforced waiting
task indicated that meditation significantly altered subjects' perceptions of
the passage of time and reduced impatience and hostility resulting from enforced
waiting.
Beiman et al. (1984) Fifty-two respondents to an ad for anxiety reduction
therapy were randomly assigned to TM, behavior therapy, self-relaxation, or a
waiting-list control group. They were evaluated before and after treatment on
multiple self-report and psychophysiological measures. The results of multivariate
analyses of variance indicated there were no significant differerential treatment
effects. The results of stepwise multiple regression analyses performed separately
for each experimental condition indicated that client characteristics accounted
for significant portions of the variance in one or more of the dependent variables
for each treatment. Clients who reported perceiving more internal locus of control
benefited more from TM than clients who reported greater external locus of control.
Heide
and Borkovec (1983) This study was designed to document the occurrence of relaxation-induced
anxiety. Fourteen subjects suffering from general tension were given one session
of training in each of two relaxation methods, progressive relaxation and mantra
meditation. Four subjects, plus one other who terminated prematurely, displayed
clinical evidence of anxiety reaction during a preliminary practice period, while
30.8% of the total group under progressive relaxation and 53.8% under focused
relaxation reported increased tension due to the relaxation session. progressive
relaxation produced greater reductions in subjective and physiological outcome
measures and less evidence of relaxation-induced anxiety.
Kindlon (1983) Thirty-five
undergraduate volunteers were randomly assigned to either a meditation group or
a sleep/rest control group balanced for expectancy to compare the function of
these treatments in the alleviation of test anxiety. Self-report, performance,
and physiological indices were assessed, as moderated by gender, Scholastic Aptitude
Test score, frequency of practice, repression, and expectancy of relief. The treatments
were equally effective in reducing test anxiety.
Lehrer et al. (1983) Physiological
and self-report data were collected on sixty-one anxious subjects who were recruited
from newspaper ads and randomly assigned to a Progressive Relaxation, mantra meditation,
or control group. Both progressive relaxation and meditation generated positive
expectancies and produced decreases in a variety of self-reported symptoms and
on EMG, but no skin conductance or frontal EEG effects were observed. progressive
relaxation produced bigger decreases in forearm EMG responsiveness to stressful
stimulation and a generally more powerful therapeutic effect than meditation.
Meditation produced greater cardiac-orienting responses to stressful stimuli,
greater absorption in the task, and better motivation to practice than Progressive
Relaxation, but it also produced more reports of increased transient anxiety.
DeBerry
(1982) Thirty-six female volunteers ranging in age from sixty-three to seventy-nine
years participated in a twenty-week study designed to evaluate the effects of
meditation/relaxation on symptoms of anxiety and depression. Subjects, 83% of
whom were widows, were selected because of complaints of anxiety, nervousness,
tension, fatigue, insomnia, sadness, and somatic complaints. Subjects were randomly
assigned to one of three groups: (1) relaxation/meditation, (2) relaxation/meditation
with a ten-week follow-up consisting of practice on a daily basis using relaxation/meditation
tapes, and (3) a pseudorelaxation control group (N=12 per group). The treatment
groups received one week of baseline evaluation, ten weeks of weekly thirty-minute
training sessions, and a ten-week follow-up, with taped relaxation sessions for
group 2. The control group followed an identical schedule for ten weeks but did
not participate in the follow-up. The Spielberger Self-Evaluation Questionnaire
and the Zung Self-Rating Depression Scale were administered before treatment,
at the end of the ten weeks of training, and again at the end of the follow-up
period (for the treatment groups). In comparison to the control group, the treatment
groups manifested a significant pre- to posttreatment decrement for both state
and trait anxiety. When the treatment groups were compared as to the efficacy
of the follow-up practice sessions, it was found that the practice group continued
to show a decrement in state anxiety while the nonpractice group exhibited a return
toward baseline levels. However, trait anxiety continued to decrease for both
groups. In terms of depression, there was a tendency toward a decrease in mean
symptom scores that failed to reach significance. Yet, when questions that correlated
highly with anxiety and somatic symptoms were removed and analyzed separately,
a significant pre- to posttreatment decrement was noted.
Woolfolk et al. (1982)
Thirty-four subjects were recruited from advertisements in local newspapers and
received training in meditation or progressive relaxation, or were assigned to
a control group. Subjects were tested using the SCL-90, IPAT Anxiety Inventory,
and the Lehrer-Woolfolk Anxiety Symptom Questionnaire. Their behavior was also
rated weekly by a spouse or roommate. The Progressive Relaxation and meditation
treatments resulted in a significant reduction of stress symptomatology over time.
Fling
et al. (1981) Sixty-one undergraduate volunteers were randomly assigned to clinically
standardized meditation, quiet sitting, or waiting-list groups. Nineteen others
were assigned either to a group practicing "open focus," a technique
that begins with awareness exercises focusing on bodily spaces and continues to
an expanded awareness of space permeating everything, or to a waiting list. All
subjects were tested before training and again eight weeks later. All groups except
the waiting list decreased significantly on Spielberger's Trait Anxiety.
Throll
(1981) The Eysenck Personality Inventory, the State-Trait Anxiety Inventory, and
two questionnaires on health and drug usage were administered to thirty-nine subjects
before they learned TM or progressive relaxation. All subjects were tested immediately
after they had learned either technique and then retested five, ten, and fifteen
weeks later. There were no significant differences between groups for any of the
psychological variables at pretest. However, at posttest the TM group displayed
more significant and comprehensive results (decreases in Neuroticism/Stability,
Extraversion/Introversion, and drug use) than did the progressive relaxation group.
Both groups demonstrated significant decreases in State and Trait Anxiety. The
more pronounced results for meditators were explained primarily in terms of the
greater amount of time that they spent on their technique, plus the differences
between the two techniques themselves.
Carrington et al. (1980) The authors
studied 154 New York Telephone employees, self-selected for stress, who learned
one of three techniques-clinically standardized meditation, respiratory one method
meditation, or progressive relaxation-or who served as waiting-list controls.
At 5.5 months, the treatment groups showed clinical improvement in self-reported
symptoms of stress using the SCL-90-R Self-Report Inventory, but only the meditation
groups showed significantly more symptom reduction than the controls. The authors
concluded that meditation training has considerable value for stress-management
programs in organizational settings.
Lehrer et al. (1980) Thirty-six volunteer
subjects were assigned to a progressive relaxation group, a clinically standardized
meditation group, or a waiting-list control group asked to relax daily without
specific instructions. Subjects were given the state and trait scales of the State-Trait
Anxiety Inventory and the IPAT Anxiety Inventory two times, separated by five
weeks, during which the two treatment groups received four weekly sessions of
group training. At the end of the five-week period all subjects were tested in
a psychophysiology laboratory where they were exposed to five very loud tones.
Using the techniques they had learned while anticipating the loud tones, the meditation
group exhibited higher heart rates and higher integrated frontalis EMG activity.
However, they also showed greater cardiac decelerations following each tone, more
frontal alpha, and fewer symptoms of cognitive anxiety than the other two groups,
according to the two inventories.
Raskin et al. (1980) Thirty-one chronically
anxious subjects were studied to compare their responses to muscle biofeedback,
TM, and relaxation therapy. The study consisted of a six-week baseline period,
six weeks of treatment, a six-week posttreatment observation period, and later
follow-up. Each subject was ranked according to the degree of improvement on five
anxiety variables: Taylor Manifest Anxiety Scale Score, Mean Current Mood Checklist
score, situational anxiety, symptomatic distress, and sleep disturbance. The results
indicate that neither EMG feedback nor TM is any more effective in alleviating
the symptoms of chronically anxious patients than relaxation therapy. Additionally,
the three treatments were similar with respect to both the time course for obtaining
therapeutic results and the subjects' ability to maintain these results once they
were obtained.
Kirsch and Henry (1979) This study examined the effect of self-desensitization
and meditation in the reduction of public speaking anxiety. Thirty-eight speech-anxious
students were assigned to a control group or one of the following self-administered
treatment conditions: systematic desensitization, desensitization with meditation
replacing progressive relaxation, or meditation only. The results indicated that
the three treatments were equally effective in reducing anxiety, and all of them
produced a greater reduction in self-reported (but not behavioral) anxiety than
that found in untreated subjects. Reliable changes in physiological manifestations
of anxiety were found only in those subjects who rated the treatment rationale
as highly credible. High credibility ratings were also associated with significanty
greater reductions in self-reported anxiety.
Benson et al. (1978b) This study
explored the efficacy of two nonpharmacological techniques for therapy of anxiety:
a simple, meditational relaxation technique and a self-hypnosis technique. Thirty-two
patients were divided into two groups and instructed to practice the assigned
technique daily for eight weeks. Change in anxiety was determined by psychiatric
assessment, physiological testing, and self-assessment. There was essentially
no difference between the two techniques in therapeutic efficacy according to
these evaluations. Psychiatric assessment revealed overall improvement in 34%
of the patients, while self-rating assessment indicated improvement in 63% of
them.
Thomas and Abbas (1978) Using the Middlesex Hospital Questionnaire (which
measures free-floating anxiety and obsessions) and the Spielberger State-Trait
Anxiety Inventory, this study found TM and progressive relaxation to be equally
effective in reducing anxiety among a group of anxious subjects. The authors suggested
that the only way to evaluate claims made by TM practitioners was to compare them
with others who are using alternative treatments (or coping mechanisms) with measurement
criteria strictly defined.
Davies (1977) Spielberger's State-Trait Anxiety
Inventory and Shostrom's Personal Orientation Inventory were completed by three
groups of undergraduates. A group of twenty-five was taught TM, a group of forty
was taught progressive relaxation, and a group of twenty-seven acted as controls.
Seven weeks later, both inventories were readministered to all groups. Only the
subjects who regularly practiced TM showed a significant reduction in trait-anxiety
scores compared with controls.
Stern (1977) The Trait Anxiety Scale of Spielberger's
State-Trait Anxiety Inventory was administered to an experimental group of thirty-seven
subjects practicing the TM technique and to a control group of fifteen subjects
not practicing TM. The meditators were found to be significantly less anxious
than the nonmeditators.
Lazar et al. (1977) Four weeks after learning the TM
technique, eleven subjects showed a significant decrease in mean anxiety scores
on Campbell and Stanley's Recurrent Institutional Cycle Design and the IPAT Anxiety
Scale Questionnaire. Similar results were obtained in a second experiment.
Ross
(1977) Seventeen students who practiced TM regularly and thirteen who learned
TM but did not practice it regularly were given the IPAT Anxiety Scale and the
Psychoticism, Neuroticism, Extroversion, and Lie scales of the PENL before and
three to four months after starting the TM program. Analyses of covariance showed
that neuroticism declined significantly more among the regular meditators. There
was a similar trend of greater decreases for the regular meditators in anxiety
and psychoticism, although these differences in changes over the three- to four-month
period only approached significance. No changes were observed in the other scales.
Kanas
and Horowitz (1977) This study experimentally tested the claimed stress-reducing
effects of TM. Two stress films were shown to a group of sixty meditators and
nonmeditators. Stress response was observed through the use of cognitive and affective
measures, employing content analysis techniques and self-ratings. On several self-rating
scales, a group of subjects who had signed up to be initiated into TM rated themselves
significantly more emotionally distressed than either a control group or other
meditators. There was a trend for meditators who meditated during the experiment
to show less stress response to the films than meditators who were told not to
meditate. However, this difference was significant on only one measure, a subjective
stress scale.
Shapiro (1976b) This study combined the self-control techniques
of Zen meditation and behavioral self-management, and applied them to a case of
generalized anxiety. The subject was a female undergraduate student who complained
of "free-floating anxiety" and who described her feelings of loss of
self-control and anxiety as an "overpowering feeling of being bounced around
by some sort of all-powerful forces." Intervention consisted of training
in behavioral self-observation and functional analysis, a weekend of Zen experience,
and three weeks of formal and informal meditation. Results indicated a significant
decrease in daily feelings of anxiety and stress during the intervention phase.
Nidich
et al. (1973) The State-Trait Anxiety Inventory A-State Scale was administered
to eight experimental subjects and nine control subjects two days before the experimental
subjects began the practice of TM. Six weeks later the subjects were asked to
carry out a demanding task, after which the control group was instructed to sit
with eyes closed and the experimental group was instructed to meditate for fifteen
minutes. The anxiety scale was then readministered. Mean anxiety scores for the
two groups were not significantly different on the first administration of the
test. The reduction in anxiety between the two tests was significantly greater
for the meditators than for the nonmeditators. Since both groups were exposed
to knowledge about the TM program but only the experimental group was instructed
in the technique, it appeared that the reduced anxiety in the meditators was due
to the experience of TM rather than knowledge about it.
Puryear et al. (1976)
One hundred fifty-nine Association of Research and Enlightenment members were
randomly assigned to either a treatment or control group, with the former learning
a new meditation technique (Edgar Cayce's approach) and the latter continuing
their customary daily pattern. Analysis of variance was used to compare group
means of the scale scores yielded by the IPAT Anxiety Scale and the Mooney Problem
Check List. Unlike the control group, the treatment group reported highly significant
reductions on the IPAT Anxiety Scale scores after twenty-eight days of meditation
with the new approach. No significant differences were found on the checklist
variables for either the treatment or control group.
Davidson et al. (1976a,
1976b) Attentional absorption and trait anxiety in fifty-eight subjects divided
into four groups: controls who were interested in but did not practice meditation,
beginners who had meditated for one month or less, short-term meditators who had
practiced regularly for one to twenty-four months, and meditators who had practiced
for more than two years. Subjects were administered the Shor Personal Experiences
Questionnaire, the Tellegen Absorption Scale, and the Spielberger State-Trait
Anxiety Inventory. The results indicated reliable increases in measures of attentional
absorption, in conjunction with a reliable decrement in trait anxiety across groups
as a function of length of time meditating.
Goleman & Schwartz (1976) This
study compared meditation and relaxation for their ability to reduce stress reactions
in a laboratory threat situation. Thirty experienced meditators and thirty controls
either meditated or relaxed, with eyes closed or with eyes open, then watched
a stressor film. Stress response was assessed by phasic skin conductance, heart
rate, self-report, and personality scales. Meditators habituated heart rate and
phasic skin-conductance responses more quickly to the stressor impacts and experienced
less subjective anxiety (as indicated by the Activity Preference Questionnaire,
State-Trait Anxiety Inventory, and Eysenck Personality Inventory).
Smith (1975c)
In this study, two experiments were conducted to isolate the trait-anxiety-reducing
effects of TM from expectation of relief, and the concomitant ritual of sitting
twice daily. Experiment 1 was a double-blind study in which forty-nine anxious
college student volunteers were assigned to TM and fifty-one were assigned to
a control treatment, "periodic somatic inactivity" (PSI). PSI matched
form, complexity, and expectation-fostering aspects of TM, but incorporated a
daily exercise that involved sitting twice daily rather than sitting and meditating.
In experiment 2, two parallel treatments were compared, both called "cortically
mediated stabilization" (CMS). Twenty-seven volunteers were taught CMS 1,
a treatment that incorporated a TM-like meditation exercise, and twenty-seven
were taught CMS 2, an exercise designed to be the near antithesis of meditation
(deliberate cognitive activity). The dependent variables were self-reported trait
anxiety measured by the State-Trait Anxiety Inventory A-Trait Scale and anxiety
symptoms of striated muscle tension and autonomic arousal as measured by the Epstein-Fenz
Manifest Anxiety Scale. Results show six months of TM and PSI to be equally effective
and eleven weeks of CMS 1 and CMS 2 to be equally effective. Differences between
groups did not approach significance. The results strongly support the conclusion
that the crucial therapeutic component of TM is not the TM exercise.
Girodo
(1974) In this study, nine patients diagnosed as anxiety neurotics were monitored
for anxiety symptoms with an anxiety symptom questionnaire before practicing yoga
meditation at each training session. After approximately four months of practice,
five patients improved significantly, while the other four failed to show any
appreciable decline in anxiety symptoms. These four then meditated while engaged
in imaginal flooding, where they imagined the worst thing that could happen to
them. During meditation and imaginal flooding a decrement in anxiety occurred.
Analysis of patient characteristics suggested that yoga meditation was beneficial
for patients with a short history of illness and that flooding was effective for
those with a long history.
Hjelle (1974) Fifteen experienced TM meditators
and twenty-one novice meditators were administered Bendig's Anxiety Scale, Rotter's
Locus of Control scale, and Shostrom's Personal Orientation Inventory of self-actualization.
As predicted, experienced meditators were significantly less anxious and more
internally controlled than beginning meditators. Likewise, experienced meditators
were significantly higher, i.e., more self-actualized, on seven of Shostrom's
twelve subscales.
Nidich et al. (1973) The State-Trait Anxiety Inventory A-State
Scale was administered to eight experimental subjects and nine control subjects
two days before the experimental subjects began learning the TM technique. Six
weeks later the subjects were asked to carry out a demanding task; immediately
afterward the control group was instructed to sit with eyes closed and the experimental
group to meditate for fifteen minutes. The anxiety scale was then readministered.
Mean anxiety scores for the two groups were not significantly different on the
first administration of this test. At the second administration of the test, however,
the reduction in anxiety was significantly greater for the meditators.
Vahia
et al. (1973) In this study, ninety-five outpatients, diagnosed as psychoneurotic,
acted as subjects. All of them had failed to show improvement as a result of previous
treatments. Half were taught yoga and meditation, and they practiced these techniques
for one hour a day for four to six weeks. The other half, the controls, were given
a pseudotreatment consisting of exercises resembling yoga asanas (postures) and
pranayamas (breathing exercises). Control subjects were asked to write down all
the thoughts that came into their minds during treatment, and they followed the
same daily schedule as the experimental group. Both groups were given the same
support, reassurance, and placebo tablets, and were assessed clinically before,
during, and after treatment. Following treatment, the experimental group exhibited
a significant mean decrease in anxiety, measured on the Taylor Manifest Anxiety
Scale. The control group exhibited no significant change on this scale. Overall,
74% of the experimental group were judged to be clinically improved after treatment
as against only 43% of the control group (improvement in the control group being
attributed to a combination of involvement in research and therapist's time).
The authors concluded that meditation and yoga are significantly more effective
than a pseudotherapy in the treatment of psychoneurosis.
For other studies
examining the relationship between meditation and anxiety, see: Alexander et al.
(1993), Weinstein and Smith (1992), Snaith et al. (1992), Fulton 1990), Coleman
(1990), Traver (1990), DeBerry et al. (1989), Soskis et al. (1989), Collings (1989),
Agran (1989), Kalayil (1989), Jangid et al. (1988a), Sawada and Steptoe (1988),
Delmonte and Kenny (1987), Delmonte (1986a), Shaw (1986), Benson (1986), Callahan
(1986), DeLone (1986), van Dalfsen (1986), Benson (1985a), Blevins (1985), Kutz
et al. (1985a, 1985b), Delmonte and Kenny (1985), Delmonte (1985a, 1985d), Hungerman
(1985), Gilmore (1985), Norton et al. (1985), Scardapane (1985), Steinmiller (1985),
Maras et al. (1984), Benson (1984b), Clark (1984), Cummings (1984, Gitiban (1983),
Hirss (1983), Goldberg (1982), Kindlon (1982), Schuster (1982), Borelli (1982),
DeBlassie (1981), Jones (1981), Denny (1981), Zeff (1981), Curtis (1980), Gordon
(1980), Bridgewater (1979), Joseph (1979), Diner (1978), Bahrke (1978), Comer
(1978), Goldman (1978), Hendricksen (1978), Lewis (1978a), Pelletier (1976b, 1978),
Scuderi (1978), Wampler (1978), Wood (1978), Berkowitz (1977), Traynham (1977),
Weiner (1977), Fabick (1976), Schecter (1975), and J. Shapiro (1975).
Psychotherapy
and Addiction
Psychotherapy as we know it now did not exist when the major
contemplative traditions developed, so comparisons between its effects and those
of meditation cannot be made precisely. Contemplative activity, however, has generally
been said to have a healing effect on mind and body. More than fifty contemporary
studies argue for this connection, showing that meditation has helped relieve
addiction, neurosis, obesity, claustrophobia, headache, anxiety, and other forms
of distress. It is important to remember that, although traditional contemplative
teachings may give the same reasons for these healing effects that contemporary
psychology and medicine do, they generally aim at a more radical liberation from
suffering.
Craven (1989) suggests there are several factors that need to be
kept in mind when evaluating various studies. These include: the length of time
and training of meditation; the context within which it is practiced; personality
differences between meditators and the general population; variability in outcome
measures and the difficulty in operationalizing psychotherapeutic change. Another
variable that should be considered is that various meditation practices may produce
different psychological effects. Epstein (1990a) discusses meditation as involving
two distinct attentional strategies (Goleman, 1977), the first being concentration
on a single object and the second moment-to-moment awareness of changing objects
of perception (mindfulness). The concentration practices are used to provide enough
stability of mind to attempt the second type of practice (mindfulness). Like free-association
and evenly suspended attention, mindfulness practices encourage the development
of an observing self and initially promote the emergence of unconscious material.
As meditation progresses, however, emphasis shifts from intrapsychic content to
intrapsychic process, and proceeds to illuminating the actual representational
nature of the inner world. In very advanced mindfulness meditation, one can become
aware of the relationships between one's behavior, physiological functioning,
and mental activity. See Delmonte (1990b) for a discussion of the effects of concentration
and mindfulness practices. As can be seen from the discussion above, there is
a developmental aspect to meditation practice, therefore, psychological effects
can vary with length of practice. See Shapiro (1992a, 1992b) and Epstein (1990a,
1990b).
Psychiatry and Psychotherapy
Delmonte and Kenny (1987) evaluated
meditation as an adjunct to psychotherapy. They concluded that meditation practice
may be associated with the acquisition of useful skills (focused attention) and
may be physiologically relaxing. They also concluded that meditation may decrease
anxiety, insomnia, and drug usage, while enhancing hypnotic induction and self-actualization.
However, they concluded that there is still no compelling evidence that meditation
practice is associated with unique state effects compared with other relaxation
procedures. Furthermore, they concluded that the long-term objectives of meditation
are not generally congruent with those of mainstream psychotherapy, since they
go beyond therapeutic gain in the clinical sense [see also Delmonte and Kenny
(1985)]. Earlier, Delmonte (1986a) concluded that meditation as an intervention
strategy was successful with anxiety and hypertension, but of doubtful effectiveness
in the treatment of most other therapeutic disorders.
Kutz et al. (1985a)
presented a framework for the integration of meditation and psychotherapy. The
author saw a synergistic advantage in the combination of the two practices:
The
intensification of the psychotherapeutic process by this ancient/new mind-body
discipline should not be viewed as a revolution in psychotherapy but as an evolution
of the ideas of its founders. Freud and Jung were each searching for more direct
ways of expanding consciousness and self-awareness. With the information available
in their time, they both were justified in disqualifying the nonselective acceptance
of mystical teachings. Such a cultural transformation is as incompatible with
the world view of our time as it was with theirs. However, today the hindsight
of more than half a century and its accummulated alteration of our biological
and psychological perspectives offers a unique vantage point for synthesizing
disparate existing constructs into more comprehensive models of self-exploration
in the same way that Freud and Jung used the knowledge blocks available in their
era. [35]
Epstein (1990a) finds that meditation can be used in the therapeutic
setting as an aid to relaxation, as an adjunct to psychotherapy, as a self-control
strategy, for promoting regression in service of the ego, and for encouraging
greater tolerance of emotional states.
Shapiro (1992a) sees meditation as being
therapeutic in a number of ways including:
1. A self-regulation strategy in
addressing stress and pain management and enhancing relaxation and physical health
(Benson, 1975; Shapiro and Zifferblatt, 1976; Shapiro and Giber, 1978; Kabat-Zinn
et al., 1982, 1985, 1986; Orme-Johnson, 1987);
2. A self-regulation strategy
(cf. Ellis, 1984) comparable to other cognitive focusing, relaxation, and self-control
strategies such as guided imagery, hetero-hypnosis, biofeedback, progressive relaxation,
and autogenic training (Shapiro, 1982, 1985; Holmes, 1984; Dillbeck and Orme-Johnson,
1987);
3. An adjunct to psychotherapy (Kutz et al., 1985b). Psychodynamic therapists
have used meditation for controlled regression in service of the ego and as a
means to allow repressed material to come forth from the unconscious (Carrington
and Effron, 1975b; Shafii, 1973b). Humanistic psychologists have used it to help
individuals gain a sense of self-responsibility and inner directedness (e.g.,
Keefe, 1975; Schuster, 1975-1976; Lesh, 1970c). Behaviorists have used it for
stress management and self-regulation (e.g., Stroebel and Glueck, 1977; Shapiro,
1985; Woolfolk and Franks, 1984).
Recently several researchers have reviewed
previous studies and evaluated the use of meditation in psychotherapy practice.
See Bogart (1991), Delmonte (1990b), and Craven (1989).
Earlier, West (1979b)
observed that meditation has become increasingly popular as a therapy and that
a number of theoretical papers have appeared in journals comparing Zen and psychotherapy,
including: Dean (1973), Haimes (1972), Van Dusen (1961), Becker (1961), Fromm
(1959), and Sato (1958). Single case studies have also been published describing
the use of meditation; 73); for claustrophobia (Boudreau, 1972); for insomnia
(Miskiman, 1977b and 1977d, and Woolfolk et al., 1976); for hypertension (see
previous section); for headache (Benson et al., 1973a); and for anxiety (see previous
section).
C.P. Allen (1979) and McIntyre et al. (1974) reported that stutterers
were helped by TM. More detailed cases of the use of meditation as an adjunct
to psychotherapy have been done by Carrington (1977), Carrington and Ephron (1975),
and Shafii (1973a). West (1979b) cited the work of Vahia et al. (1973) as an example
of a well-controlled study in which meditation and yoga were shown to be significantly
more effective than a pseudotherapy in the treatment of psychoneurosis. West (1979b)
argued that most recent investigations of meditation's use in the psychiatric
setting were inadequately controlled and conducted [studies by Candelent and Candelent
(1976) and Glueck and Stroebel (1975), which used meditation in psychiatric hospitals,
might be cases in point, because in both cases meditation was taught indiscriminately
to patients representing a broad range of diagnostic categories].
The usefulness
of meditation in psychotherapeutic practice has been much debated, and studies
indicate that whereas it may be helpful in some conditions it is contraindicated
in others. Several researchers warn that meditation is probably not useful for
some patients. Craven (1989) states that meditation may be contraindicated for
patients who are likely to be overwhelmed and decompensate with the loosening
of cognitive controls on the awareness of inner experience. This would include
patients with a history of psychotic episodes or dissociative disorder. Delmonte
(1990b) states that meditation may not be suitable for patients who are withdrawn
or disengaged from daily activities such as depressed, schizoid, or psychotic
individuals. Engler (1984) believes that meditation will only be effective when
a patient has a relatively intact, coherent, and integrated sense of self, and
thus would not be helpful for autistic, psychotic, schizophrenic, borderline,
or narcissistic conditions.
Miller (1993) warns of the possibility of emergence
of hitherto repressed traumatic memories of abuse in individuals referred to stress-reduction
programs which utilize meditative techniques.
For a discussion of the potential
misuses of meditation by the person who meditates and possible psychotherapeutic
treatment strategies, see Gregoire (1990). See also Epstein (1989, 1990), Wilbur,
Engler, and Brown (1986), and Epstein and Lieff (1981) for discussions of psychiatric
complications of meditation practice.
It has been suggested that meditation
may have benefits for therapists as well as patients. Studies suggest that meditation
is useful in developing empathy and a quality of listening ability that emphasizes
a detached wide-focus attention as well as other qualities that may be helpful
in therapeutic practice. See Dubin (1991), Delmonte (1990b), Dreifuss (1990),
Sweet and Johnson (1990), Walker (1987), Rubin (1985), Keefe (1975), and Leung
(1973).
These studies also examined the usefulness of meditation in psychiatry
and psychotherapy:
Kutz et al. (1985b) The authors studied the effect of a
ten-week meditation program on twenty patients who were undergoing long-term individual
explorative psychotherapy. Results obtained from patients' self-ratings (Hopkins
Symptoms Checklist, Profile of Mood States, and the Table of Level of Activity
Interference), and the therapists' objective ratings (Clinical Rating Scale and
an open-ended questionnaire) demonstrated substantial improvement in most measures
of psychological well-being.
Woolfolk (1984) The author reported the case of
a twenty-six-year-old construction worker who suffered from chronic and debilitating
anger. He was taught to meditate twice a day for fifteen minutes and to employ
one or two minutes of self-control meditation whenever anger might be forthcoming.
The overall pattern of results suggested that the client's ability to cope with
anger was unaffected by meditation practiced in the standard twice-a-day fashion.
On the other hand, self-control meditation seemed to result in substantial alterations
in the client's anger. The author concluded that brief meditation employed within
a self-control framework may be of great clinical value.
Woolfolk and Franks
(1984) The authors see great potential for cross-fertilization between behavior
therapy and meditation research. However, they believe there is a necessity to
divest the scientific study of meditation from the "shrouds of mystery"
that are part of its origin. Removing meditation from the arcane might enable
it to become an integral part of behavior therapy.
Jichaku et al. (1984) The
author examined the relationship between the Zen koan and the double-bind theory
of schizophrenia, and suggested that koan practice creates a psychological state
in which an individual can reorganize inner psychological complexities. Meditation's
beneficial effects in this regard indicate that perhaps other pathogenic double-bind
contexts might be transformed to beneficent ones.
Muskatel et al. (1984) The
authors studied fifty-two undergraduates who had volunteered to receive meditation
training and who were placed into either high or low time-urgency groups based
on their scores on Factor S of the Jenkins Activity Survey. Subjects then received
training in Clinically Standardized Meditation followed by three-and-one-half
weeks of practice or waited for training during that period. Analyses of scores
on a time-estimation task and of self-reported hostility during an enforced waiting
task indicated that meditation significantly altered subjects' perceptions of
the passage of time and reduced impatience and hostility resulting from enforced
waiting.
Ellis (1984) The author suggested that meditation can be seen as one
of many cognitive behavioral methods that are employed in cognitive behavior therapy
and rational emotive behavior. He described it as a mode of cognitive distraction
or diversion that enables one to temporarily interfere with anxiety, self-damnation,
depression, or hostility. He described it as "profoundly therapeutic."
He warned, however, against meditation as a form of spiritual discipline, since
it might interfere with an individual's acceptance of the true human condition,
which is "fallible, screwed-up."
Delmonte (1984g) The author administered
tests to out-patients before learning meditation. High pretest scores on sensitization,
suggestibility, introversion, neuroticism, and perceived symptomatology predicted
a low practice frequency. Gender, expectation, credibility, locus of control and
self-esteem were unrelated to outcome. By two years, 54% had stopped meditating.
Meditation appeared to be more rewarding for subjects with milder complaints.
Delmonte
(1980) The author conducted a prospective study in which personality scores taken
prior to meditation initiation were used to predict responses to meditation. Eysenck's
Personality Inventory, Byrne's Repression-Sensitization Scale, Rotter's Locus
of Control, and Barber's Suggestivity Scale were completed by fifty-five prospective
meditators. Subjects were recontacted after eighteen months and grouped according
to how frequently they meditated as "regulars," "irregulars,"
and "drop-outs." Eight subjects remained "uninitiated." Statistical
analysis of preinitiation scores and frequency of meditation practice showed:
(1) Frequency of meditation was negatively correlated with both neuroticism and
sensitization. (2) Neuroticism and sensitization were positively correlated independent
of meditation practice. (3) Prospective dropouts scored significantly higher on
both neuroticism and sensitization than prospective regular meditators and uninitiated
subjects, and were signifi cantly more neurotic than Eysenck's norms. (4) Scores
of regular meditators and uninitiated subjects were not significantly different
from Eysenck's norms for neuroticism. (5) Regular meditators and uninitiated subjects
did not differ significantly with regard to neuroticism and sensitization. (6)
Meditators-to-be were significantly more neurotic than uninitiated subjects and
than Eysenck's norms. No significant differences were found for extraversion,
locus of control, and suggestivity. The maintenance of the practice of meditation
was not related to one's gender, but dropouts tended to be younger. More recently,
Delmonte (1983a) concluded that there was no evidence to support the claim that
the "it" between mantra and meditator is of central importance to the
effects of meditation practice.
Zuroff and Schwarz (1980) The authors conducted
a questionnaire survey to measure the outcome among twenty students randomly assigned
to muscle relaxation training and nineteen assigned to Transcendental Meditation
at one year and two-and-one-half years. At both follow-ups there were no differences
between the groups in frequency of practice or satisfaction. In both groups, less
than 25% reported more than moderate satisfaction, and less than 20% practiced
as much as once per week. Subjects' expectancies at nine weeks predicted their
satisfaction and frequency of practice at two and one-half years. The authors
concluded that, although some subjects (15-20%) do enjoy and continue to practice
Transcendental Meditation, it is not universally beneficial.
Solomon and Bumpus
(1978) The authors studied the combination of slow, long-distance running with
Transcendental Meditation as a way of enhancing peak experiences and altered states
of consciousness, and suggested that this combination could be used as an adjunct
to formal individual and group psychotherapy.
Lazarus (1976) The author stated
that, although TM proves extremely effective when applied to properly selected
psychiatric cases, there are clinical indications that the procedure can precipitate
serious psychiatric problems such as depression, agitation, and even schizophrenic
decompensation.
Smith (1975b) The author claimed that research on meditation
has yielded three sets of findings: (1) experienced meditators who are willing
to participate without pay in meditation research appear happier and healthier
than nonmeditators, (2) beginning meditators who practice meditation for four
to ten weeks show more improvement on a variety of tests than nonmeditators tested
at the same time, and (3) persons who are randomly assigned to learn and practice
meditation show more improvement over four to ten weeks than control subjects
assigned to some form of alternate treatment. However, he suggested that meditation's
benefits might come from expectation of relief or from simply sitting on a regular
basis.
For other studies examining the relationship between meditation and
psychiatry/psychotherapy, see: Dua and Swinden (1992), Compton (1991), Castillo
(1990), Delmonte (1990b), Kokoszka (1990), Delmonte (1989), Driskill (1989), Aranow
(1988), Epstein (1988), Boerstler and Kornfield (1987), Delmonte (1987), Burnard
(1987), Bleick (1987), Bowman (1987), Dubs (1987a, 1987b), Boerstler (1986), Delmonte
(1986), Deikman (1986), Ellis (1986), Levy (1986), Seer (1986), Kokoszka (1986),
Nespor and Maloney (1985), Choudhary (1985), Kahn (1985), Chen (1985), Finney
(1985), Shafii (1985), Simon (1985), Zika (1985), Rosenbluh (1984), Assad (1984),
Claxton (1984), Goodpaster (1984), Chriss (1984), Fenwick (1984), Engler (1984),
Finney (1984), O'Connell (1984), Sagert (1984), Vassallo (1984), Fertig (1983),
Harvey (1983), Norwood (1983), Rhead and May (1983), Alexander (1982), Aron and
Aron (1982b), Lester (1982), Rachman (1981), Bacher (1981), Kobayashi (1982),
Ling (1982), West (1980b, 1980c), Fritz (1980), Hattauer (1981), Progoff (1980),
Green (1980), King (1979), Lourdes (1978), Glueck and Stroebel (1978), Bunk (1979),
Handmacher (1978), Marcus (1978), Pelletier (1978), Benson et al. (1977b), MacMuehlman
(1977), Orme-Johnson et al. (1977), Bloomfield (1977), Fehr (1977), Avila and
Nummela (1977), Carpenter (1977), Jackson (1977), Tsakonas (1977), Kline (1976),
Reed (1976), Schmidt (1976), Williams, Francis and Durham (1976), Carson (1975),
Hirai (1975), Keefe (1975), Hendricks (1975), Mayer (1975), J. Shapiro (1975),
Smith (1975b), West (1975), Murase and Johnson (1974), Timmons and Kanellakos
(1974), Chang (1974), Neki (1973), Gellhorn and Kiely (1972), Seeman et al. (1972),
Veith (1971), Goleman (1971), Gattozzi and Luce (1971), Lesh (1970a, 1970b), Timmons
and Kamiya (1970), Kretschmer (1969), Malhotra (1962), Becker (1961), Fromm et
al. (1960), and Kondo (1958).
Behavioral
Effects
Addiction and Chemical Dependency
The following studies have
evaluated meditation's effectiveness in treating various types of addictions and
drug use:
Gelderloos et al. (1991) The researchers reviewed twenty-four studies
on the benefits of TM in treating and preventing misuse of chemical substances.
All the studies showed positive effects of the TM program. The authors speculate
that the results of these studies and other studies indicate the TM program simultaneously
addresses several factors underlying chemical dependence providing not only immediate
relief from distress but also long-range improvements in well-being, self-esteem,
personal empowerment, and other areas of psychophysiological health. Psychological
and physical mechanisms that might be involved in the effects of TM on substance
usage are discussed.
Royer-Bounouar (1989) This study examined the effect of
practice of the TM technique on smoking behavior during a period of twenty months.
Of 7,070 subjects who attended introductory lectures on the TM technique, 13%
learned the TM technique and 87% did not. When quit and decrease rates were combined,
it was found that 90% of those who practiced TM twice each day had quit or decreased
smoking by the end of the study vs 71% for the once each day TM meditators, 55%
for those who were irregular or no longer practiced TM, and 33% for the non-TM
group.
Klajner et al. (1984) This survey reviewed the efficacy of relaxation
training as a treatment for alcohol and drug abuse. The authors concluded that
the anxiety that precipitates substance abuse is limited in interpersonal-stress
situations involving diminished perceived personal control over the stressor,
and that alcohol and other drugs are often consumed for their euphoric rather
than tranquilizing effects. Consequently, the empirical support for the effectiveness
of relaxation training as a treatment for substance abuse in general is equivocal.
As well, the existing outcome studies suffer from numerous methodological and
conceptual inadequacies. In cases of demonstrated effectiveness, increased perceived
control is a more plausible explanation than is decreased anxiety.
Marlatt
et al. (1984) In this study, potential subjects were recruited by administering
a Drinking Habits Questionnaire to 1,200 undergraduate students at the University
of Washington. One hundred thirty males who qualified as high-volume drinkers
were invited to attend a meeting at which the purpose of the study was presented.
Forty-four agreed to participate and forty-one of them completed the treatment
phase of the study, which was divided into three phases: a baseline period of
two weeks, a treatment period of six weeks, and a follow-up period of seven weeks.
After baseline- period laboratory tests for taste rating and personality testing
using the Spielberger State-Trait Anxiety Inventory, the subjects were randomly
divided into four groups: meditation (ten), progressive relaxation (eight), attention-placebo
control (bibliotherapy) (nine), and no-treatment control (fourteen). The results
showed that the regular practice of a relaxation technique (all three of the above)
led to a significant decline in alcohol consumption for subjects who were heavy
social drinkers. Of all the personality measures administered, only locus of control
showed a significant change (toward the internal side of the scale for all three
relaxation groups). Although all three relaxation procedures were equally effective,
the meditation group subjects continued the practice more faithfully during the
follow-up period, and the authors concluded that meditation is a more intrinsically
reinforcing or satisfying procedure than the other techniques.
Wong et al.
(1981) In this study, a non-self-selected sample of 200 chemically dependent people
was instructed in the practice of meditation as part of an ongoing rehabilitation
program, and compared with a noninstructed control group, both at the termination
of training and six months later. Differences established upon termination were
no longer evident in the instructed group after six months. Subjects who reported
continuing at least minimal meditative practices, however, showed improvements
in social adjustment, work performance, and use of drugs and alcohol when compared
with nonpractitioners. These differences were more pronounced than those established
for ongoing Alcoholics Anonymous members.
Parker and Gilbert (1978) The authors
investigated the effects of progressive relaxation training and meditation on
generalized arousal in alcoholics. Thirty subjects were selected from an in-patient
alcohol treatment unit of a Veterans Administration hospital, and randomly assigned
to progressive relaxation training, meditation, or a quiet-rest control group.
The groups met three times per week for three weeks. The measures of arousal employed
were state-anxiety tests (Spielberger, Gorsuch, and Lushene), systolic and diastolic
blood pressure, heart rate, and spontaneous GSR. These measures of generalized
arousal were collected once each week at a specified time for all subjects. Of
the measures taken, only systolic and diastolic blood pressure was significantly
different across the groups. Although the progressive relaxation and meditation
training groups remained approximately the same on the systolic blood pressure
measures across trials, the quiet-rest group increased significantly prior to
the second measurement period. On the diastolic measures across trials, the quiet-rest
group again increased significantly prior to the second measurement period, while
the progressive relaxation and meditation groups showed significant decreases
before the end of the training period. The authors believe that the therapeutic
potential of this finding is significant, since level of anxiety at the point
of discharge from an in-patient substance-abuse program may be related to rehabilitation
success rates.
Anderson (1977) In this study, a population of 115 admitted
heroin users in the military was studied. Most were weekend users and none were
physiologically addicted. After the subjects spent five to seven days in a ward
for detoxification, eighty-nine were returned to duty and twenty-six discharged
for repeated drug abuse. All of the subjects volunteered to participate in a study,
where they were taught TM and asked to practice for fifteen to twenty minutes
twice each day. Of the eighty-nine subjects who returned to duty, none continued
TM and all continued some form of drug abuse almost immediately. Of the twenty-six
subjects who returned to civilian life, two returned questionnaires, and they
indicated that they were continuing to meditate and refraining from drug use.
Winquist
(1977) In this study, a questionnaire requesting information on amount and type
of drug use before and after beginning the practice of TM was distributed to 525
subjects attending an advanced course on TM. Of 143 subjects who had been regular
users of marijuana, hallucinogens, or "hard drugs" before beginning
TM, 119 had discontinued all drug use and twenty-two had reduced drug use 50%
or more, while only two continued regular drug use.
Brautigam (1977) In this
study, ten experimental and ten control subjects matched for past drug use were
monitored for drug consumption over a three-month period. Subjects in the experimental
group, who were instructed in the TM technique, showed a marked decrease in drug
usage, while the control subjects maintained a high usage level. Psychological
tests administered to both groups indicated that the meditators showed increased
self-acceptance, increased satisfaction, increased ability to adjust, and decreased
anxiety in comparison to the nonmeditating controls. The meditating group expressed
increased joyfulness and fulfillment, moreover, as well as improved mental and
physical well-being.
Lazar et al. (1977) In this study, an anxiety test and
a questionnaire concerning drug use, cigarette smoking, and alcohol consumption
were administered once to a control group of twenty-four a few days before they
received instruction in TM and to experimental groups before and again either
four weeks (N=13), eight weeks (N=9), or twelve weeks (N=14) after instruction
in TM. The meditators sharply and significantly decreased their use of drugs,
their use of marijuana, their cigarette smoking, and their alcohol consumption.
Analysis suggested an initial rapid decrement in drug use followed by a continuing
but more gradual decline. Those subjects who meditated regularly showed substantially
greater reductions in anxiety and drug use than those who were irregular in their
practice. The subjects' decreased anxiety was correlated with their decreased
use of drugs.
Katz (1977) In this study, a drug history questionnaire was distributed
to 269 high school and college students who had decided to learn the TM technique
and to a control group of 198 subjects matched by age and sex. After the experimental
group received instruction in the TM technique, identical questionnaires were
administered three times to both groups at two-month intervals. Subjects practicing
the TM technique significantly decreased their use of marijuana, hashish, wine,
beer, and hard liquor in comparison with the control group. Fewer TM subjects
who were initially nonusers of marijuana and hashish subsequently began the use
of these drugs than did nonmeditating subjects who were initially nonusers. Subjects
regularly practicing TM decreased their use of marijuana, hashish, wine, beer,
and hard liquor to a greater degree than did subjects who practiced the TM technique
irregularly.
Schenkluhn and Geisler (1977) A longitudinal study of seventy-six
subjects at a drug rehabilitation center in Germany confirmed the positive results
of several previous retrospective studies concerning the influence of the TM program
on drug abuse. A significant reduction in drug abuse in various categories was
observed among those participating in the TM program.
Shafii et al. (1975)
The authors of this study surveyed the frequency of alcohol use in 126 individuals
identified as practitioners of TM and a matched control group of ninety. No control
subjects reported discontinuation of beer and wine use, while 40% of the subjects
who had meditated for more than two years reported discontinuation within the
first six months. After twenty-five to thirty-nine months of meditation, this
figure increased to 60%. In addition, 54% of this group, versus 1% of the control
group, had stopped drinking hard liquor.
Shafii et al. (1974) In this study,
the effect of TM on subjects' use of marijuana was analyzed using a questionnaire
survey. While only 15% of a nonmeditating control group had decreased or stopped
their use of marijuana during the preceding three months, one-half to three-quarters
of the meditators (depending on the length of time since their initiation) had
decreased or stopped their use during the first three months after their introduction
to meditation. The authors found that the longer a person had practiced meditation
the more likely it was that he or she had decreased or stopped the use of marijuana.
Marcus
(1974) After summarizing research concerned with TM and drugs, Marcus argued that
the release of stress and tension in the nervous system and the physical and mental
well-being produced thereby are apparently responsible for the very encouraging
reduction in drug abuse among meditators.
Benson and Wallace (1972b) In this
study, questionnaires given to 1,862 subjects who had practiced TM for at least
three months revealed that since they had started TM these subjects used and sold
fewer drugs and tended to discourage others from doing so. They had decreased
their consumption of "hard" alcoholic beverages, moreover, and smoked
fewer cigarettes. The magnitude of these changes increased with the length of
time that the subject had practiced TM.
West (1979b) pointed out a number of
methodological problems associated with studies of meditation and addiction, suggesting
that since many of the studies involved TM, whose practitioners are required to
abstain from nonprescribed drugs for fifteen days prior to learning the technique,
the samples in these studies have been biased. For those who take up TM may have
a predisposition to reduce their drug usage anyway. And since many such studies
use retrospective questionnaires administered during TM training courses at TM
centers, subjects are exposed to social pressure to give up (or not admit) drug
usage. Shapiro and Giber (1978) felt that research studies using retrospective
sampling in the form of questionnaires were subject to three possible problems:
subjects' reports on a paper-and-pencil questionnaire may be inadvertently inaccurate,
subjects' memory may be faulty, and subjects may try to deceive the experimenters
to gain experimenter approval. In addition, since the questionnaires were given
only to long-term meditators and not to the 30% who dropped out, there may have
been a subject selection bias. Shapiro and Giber (1978) pointed out that more
recent studies, because of methodological problems in retrospective sampling,
have employed longitudinal designs. Although this method is an improvement, it
is not definitive because other methodological problems exist, including self-reporting
without concurrent validity, combination treatments, lack of control for demand
characteristics, expectation effects, and subjects' motivation. Furthermore, the
studies often suffer from a lack of clear theoretical rationale between the independent
and the dependent variables.
Maliszewski (1978) investigated the relationship
between meditation and an organism's need for stimulation using the sensation-seeking
scale, the kinesthetic after-effects test, and the magnitude estimation task for
auditory intensities. This investigation tested the hypothesis that meditators
may reduce stress and the intake of substances that stimulate the organism physically
and psychologically. He found that no significant changes in need for stimultion
were observed over time between beginning meditators and nonmeditators.
For
other studies examining the relationship between meditation and chemical dependency,
see: O'Connell (1991), Clements et al. (1988), Delmonte and Kenny (1987), Delmonte
(1986), Murphy et al. (1986), Towers (1986), Delmonte and Kenny (1985), Ganguli
(1985), Cohen (1984), Jewell (1984), Matheson (1982), Neurnberger (1977), Parker
(1977), and Ottens (1975).
Sleep
Zen Buddhism and other traditions clearly
differentiate various degrees of wakefulness, in both ordinary activity and meditation
(though they did not have electroencephalographs to measure the differences between
them), maintaining that awareness of them was crucial to spiritual growth. The
contemporary Zen Buddhist teacher Suzuki Roshi, for example, taught his students
to sit through episodes of sleep that appeared during their meditation, holding
the half-lotus position while maintaining as much awareness as they could until
their drowsiness and dreaming "cleared up." In one Vedantic classification,
four states of consciousness were distinguished: jagrat, the ordinary waking state,
swapna, dreaming, sushupti, dreamless sleep, and turiya, union with the Brahman.
And in some schools, such as Gurdjieff's, ordinary consciousness itself was regarded
as a form of sleep from which we must awake to achieve true awareness.
In the
contemporary studies we review below, drowsiness or light sleep has been compared
with meditation. In some of them, the difference is determined when skilled EEG
researchers rate EEG records to identify which represent drowsiness and which
represent meditation.
West (1980a) The author reviewed previous research on
meditation and the EEG and concluded that, on the basis of existing EEG evidence,
there is some reason for differentiating between meditation and drowsing. He suggested
that meditation is, psychophysiologically, a finely held hypnagogic state. He
felt, however, that more precisely formulated research was needed.
Banquet
and Sailhan (1977) The authors analyzed the results of Banquet's (1973) study
using computerized spectral analyses and qualitative reports, and found differences
in EEG records between TM, various sleep stages, and wakefulness in meditators
and controls.
Fenwick et al. (1977) A consultant neurophysiologist, when asked
to allocate the EEG records of twenty-four subjects, correctly identified thirteen
records and incorrectly identified eleven control records as meditation. This
result would have been expected by chance, and the authors concluded that there
was no evidence that EEG changes were different from those observed in stage "onset"
sleep. The authors did report, however, that myoclonic jerks observed during meditation
are different from those seen in normal drowsing, the former being repetitive,
large, well-organized bodily movements, usually confined to a limb or the trunk,
whereas in drowsing the jerks are usually single, stereotyped, and simple. They
also reported that four subjects displayed a significant increase in abnormal
paroxysmal theta bursts during meditation.
Hebert and Lehmann (1977) The authors
found that twenty-one out of seventy-eight advanced practitioners of meditation
demonstrated intermittent prominent bursts of frontally dominant theta activity
during meditation. The subjects' reports suggested that these theta bursts were
not related to sleep. During relaxation and sleep onset, fifty-four nonmeditating
controls showed no similar theta bursts. The authors suggested that these theta
bursts might be evidence of a state adjustment mechanism that comes into play
during prolonged low-arousal states. They hypothesized that this mechanism might
prevent the drift into sleep by widespread, brief, rhythmic neural activation.
Elson
et al. (1977) The authors reported that meditation may be the art of postponing
the moment of sleep or freezing the hypnagogic process at later and later stages.
They studied eleven Ananda Marga meditators and eleven controls. Six of the controls
fell asleep despite a charge to remain in a state of relaxed wakefulness. The
meditators did not fall asleep, but entered a nondescending theta state, with
the most advanced meditator showing the greatest predominance of theta brainwaves.
Miskiman
(1977a, 1977b, 1977d) Subjects in control and experimental groups (N=5 for each
group) were deprived of one night's sleep and, as an index of recovery, were tested
for paradoxical (REM) sleep on the two following nights. The experimental groups
practiced the TM technique for twenty minutes twice a day, and the control group
sat with eyes closed and rested for the same period. Meditators showed a much
lower total amount of paradoxical sleep on both nights following sleep deprivation
and returned to their predeprivation level on the second recovery night, indicating
a rapid elimination of fatigue through the practice of TM.
Pagano et al. (1976)
The authors studied the EEGs of five experienced practitioners of TM and found
that the subjects spent considerable parts of meditation sessions in sleep stages
two, three, and four. The time spent in each sleep stage varied both between sessions
and between subjects. In addition, the authors compared EEG records made during
meditation with those made during naps taken at the same time of day. The range
of states observed during meditation did not support the view that meditation
produces a single, unique state of consciousness.
Younger et al. (1975) The
authors recorded EEGs and EOGs during TM for eight experienced subjects. The records,
scored blind, showed that all but two subjects spent considerable portions of
their meditation periods in unambiguous physiological sleep.
Banquet and Sailhan
(1974) The authors measured the EEG during TM for a group of fifteen meditators
and a group of controls, and found significant differences in the amount of wakefulness
between the meditation group and the control group as measured by the proportion
of alpha to delta waves. The meditators appeared to remain wakeful during meditation,
while the controls drifted toward sleep during a comparable period of rest.
Otis
(1974) The author recorded the EEGs of twenty-three TM meditators and twenty-one
controls who received no training. After learning TM, the TM group displayed significantly
more sleep stage-one activity during meditation than they had displayed in a premeditation
rest period, and significantly more than the controls. There were no baseline
differences between the groups prior to the TM group learning meditation.
Banquet
(1973) The author studied twelve TM practitioners and twelve controls who were
about to learn TM. He found that subjects practicing TM had distinctive EEG changes,
including slow high-amplitude alpha activity extending to anterior channels, theta
activity different from sleep, rhythmic amplitude-modulated beta waves present
over the whole scalp, and synchronization of anterior and posterior channels.
Fenwick
et al. (1977) The author compared meditation and drowsing by having three experienced
EEG researchers rate the records of twelve subjects. The most experienced rater
achieved the best score, with ten out of twelve records being correctly identified.
The least experienced rater correctly identified eight out of twelve records.
Overall, the success rate was twenty-seven correctly identified records and nine
incorrectly identified records. The raters identified one of the main differences
as the relative stability of the alpha rhythm during meditation. The author concluded
that the success rate suggests there are clear differences between the EEG rcords
of those meditating and those drowsing.
Sex Role Identification
D.H. Shapiro
et al. (1982) assessed the impact of a three-month meditation retreat on fifteen
respondents' self-perceived masculinity and femininity using the Bem Sex-role
Inventory before and after the retreat. As hypothesized, male and female subjects,
who on pretest perceived themselves to be more stereotypically feminine than normative
samples, on posttest reported a significant shift to even greater endorsement
of feminine and less endorsement of masculine adjectives.
We may account for
such shifts in attitude, among men at least, by assuming that meditation helps
its practitioners accept a fuller range of their potentialities. Such an increase
in self-acceptance, perhaps, facilitates the development of attributes normally
excluded by common stereotypes of masculinity. Qualities such as surrender, empathy,
and sensitivity, more often associated with women than men, have been cultivated
in most contemplative traditions, some of which even hold up the androgyne as
a symbol of spiritual perfection, e.g., in the legend of the Buddha's sixty-four
attributes, of which half are male and half female, or in various Gnostic visions
of Christ. [36] The ideal of completion through sexual biunity appears in Greek
myth and Hindu-Buddhist imagery, and was highly developed during the Middle Ages
by men and women in the Christian Monastic tradition. Both Anselm of Canterbury
and the anchoress Julian of Norwich spoke of "mother Jesus." In the
last century, Mary Baker Eddy wrote of "Father-Mother God" at the same
time that the Indian saint Sri Ramakrishna underwent the discipline of identifying
with the feminine aspect of the divine. And Tantric ritual, ancient and modern,
emphasizes the creation of male-female fullness, rather than seeking relief from
it.
Chapter 4:
Subjective
Reports
By Michael Murphy and Steven Donovan
[Subjective report, traditionally
rejected as a viable source of scientific information by the reductionists, holds
a central place in phenomenology and the new movement in the social sciences emphasizing
qualitative methods. The subject matter included here clearly challenges the epistemology
of traditional definitions of experimentalism and, to an even greater extent than
in 1988 when the first edition appeared, presages the outline of a potential psychology
to come. Ed.]
Equanimity
Equanimity is regarded in many contemplative traditions
as both a first result of meditation and as a necessary basis for spiritual growth.
There are various stages of its development, though, and like empathy and detachment
it deepens with practice into states and qualities that require various names
to identify them. The philosopher Sri Aurobindo, for example, has written at length
about its cultivation, differentiating its various aspects. [37]
Contemporary
researchers, however, have only begun to chart the gradations and varieties of
such experience. Kornfield (1979), for example, reported that mindfulness practice
frequently enhances adaptation to a large range of fluctuating experiences. Goleman
(1978-79 and 1976a), Pelletier (1976a, 1978), Walsh (1977), and Davidson (1976)
discussed the tranquility of mind and body, the detached neutrality, the experience
of global desensitization, and the greater behavioral stability reported by meditators.
Other studies have reported similar findings [see Pickersgill and White (1984a,
1984b), Kornfield (1979), Davidson and Goleman (1977), Woolfolk (1975), Hirai
(1974), Boudreau (1972), Kasamatsu and Hirai (1966), and Anand et al. (1961a)].
Detachment
Contemporary
meditation researchers have described the detachment experienced during meditation,
characterizing it as disidentification from pain or inner dialogue, sensory detachment
from the external world, full awareness of the outside world while remaining unaffected
by it, paring away of attachments, or a growing sense of being the witness. Brown
et al. (1982-1983) compared the phenomenological differences among 122 subjects
engaged in meditation, self-hypnosis, and imaging, and reported that the meditators'
mental processes seemed to slow down, and awareness assumed an impersonal quality
[see Goldstein (1982), Pelletier (1976a, 1978), Goleman (1977), Walsh (1977),
Davidson (1976), and Mills and Campbell (1974)].
Such reports resemble the
descriptions of holy indifference and nonattachment made by contemplative masters
of the past. The Taoist sage Chuang Tzu said, for example:
By a man without
passions I mean one who does not permit good or evil to disturb his inward economy,
but rather falls in with what happens and does not add to the sum of his morality.
[38]
Or St. John of the Cross:
Disquietude is always vanity, because it
serves no good. Yes, even if the whole world were thrown into confusion and all
things in it, disquietude on that account would be vanity. [39]
Or St. Catherine
of Genoa:
We must not wish anything other than what happens from moment to
moment all the while, however, exercising ourselves in goodness. [40]
Or the
Bhagavad-Gita:
Not shaken by adversity,
Not hankering after happiness:
Free
from fear, free from anger,
Free from the things of desire.
I call him a
seer, and illumined. [41]
Like equanimity, detachment from the contents of
our mind and from the contradictory impacts of the external world conforms us
more closely to the unbroken wholeness of our spiritual ground. It enables us
to approach and become the internal freedom we seek.
Ineffability
Meditators
often report experiences so different from ordinary experience that they defy
description [see Goldstein (1982), Kornfield (1983 and 1979), Pelletier (1976a,
1978), Shapiro (1978d), Goleman (1978-79), Walsh (1978), Welwood (1976), Davidson
(1976), Schmidt (1976), Woolfolk (1975), Shafii (1973b), and Murphy (1973)].
The
ineffability of mystical experience has been noted by philosophers and contemplative
masters since ancient times. William James wrote, for example, that:
The handiest
of the marks by which I classify a state of mind as mystical is negative. The
subject of it immediately says that it defies expression, that no adequate report
of its contents can be given in words. It follows from this that its quality must
be directly experienced; it cannot be imparted or transferred to others. [42]
And
Lao Tzu:
It was from the Nameless that Heaven and Earth sprang; the named
is but the mother that rears the ten thousand creatures, each after its kind.
[43]
And St. John of the Cross:
A man, then, is decidedly hindered from
the attainment of this high state of union with God when he is attached to any
understanding, feeling, imagining, opinion, desire, or way of his own, or to any
other of his works or affairs, and knows not how to detach and denude himself
of these impediments. His goal transcends all of this, even the loftiest object
that can be known-or experienced. Consequently, he must pass beyond everything
to unknowing. [44]
And the contemporary Indian sage, Ramana Maharshi:
Strictly
speaking, there can be no image of God, because He is without any distinguishing
mark. [45]
Bliss
West (1980b, 1980c) said his subjects used these terms
to describe their meditative state: feelings of quiet, calmness, and peace; pleasant
feelings; warm contentedness; relaxation beyond thought; and a feeling of being
suspended in deep warmth. Kornfield (1979) said that rapture and bliss states
are common at insight meditation retreats and are usually related to increased
concentration and tranquility. Goleman (1978-79) said that meditation brings about
rapturous feelings that cause goose flesh, tremor in the limbs, the sensation
of levitation, and other attributes of rapture. He said that sublime happiness
sometimes suffused the meditator's body, accompanied by an unprecedented never-ending
bliss, which motivates the meditator to tell others of this extraordinary experience.
Farrow (1977) said that during the deepest phases of meditation, subjects report
that thinking settles down to a state of pure awareness or unbounded bliss, accompanied
by prolonged periods of almost no breathing.
These reports by contemporary
researchers echo many traditional accounts of meditation's delight. The Vedas,
for example, claim that through spiritual discipline "Man rises beyond the
two firmaments, Heaven and Earth, mind and body . . . to the divine Bliss. This
is the `great passage' discovered by the ancient Rishis." [46] Elsewhere
Aurobindo writes that "A Transcendent Bliss, unimaginable and inexpressible
by the mind and speech, is the nature of the Ineffable. That broods immanent and
secret in the whole universe. It is the purpose of yoga to know and become it."
[47]
And in the Taittiriya Upanishad it is said that "For truly, beings
here are born from bliss, when born, they live by bliss and into bliss, when departing,
they enter." [48]
Energy and Excitement
Kornfield (1979) reported that
spontaneous body movements, often described as unstressing and releasing, along
with intense emotions and mood swings, are common during insight meditation retreats.
Shimano and Douglas (1975) described a remarkable build-up of energy during zazen
that often became apparent after several days of a meditation retreat. Others
have reported the increased energy released by meditation [see Kornfield (1979),
Krippner and Maliszewski (1978), Piggins and Morgan (1977-78), Davidson (1976),
and Maupin (1965)].
Altered Body Image and Ego Boundaries
Kornfield (1979,
1983) reported that during insight meditation some people experienced an altered
body image. Goleman (1978-79) stated that by continually focusing on the object
of meditation, one sometimes makes a total break with normal consciousness. The
mind sinks into the object and remains fixed in it, and the awareness of one's
body vanishes. Woolfolk et al. (1976) noted that certain subjects experienced
a complete loss of body feeling. Deikman (1966a) reported that meditators sometimes
experienced alterations in ego boundaries, all in the direction of fluidity and
breakdown of the usual subject-object differentiation. Others have commented on
these phenomena [see Shapiro (1978a), Krippner and Malizewski (1978), and Piggins
and Morgan (1977-78)].
Again, we can find countless descriptions like these
in the traditional contemplative literature. The sukshma sharira, or "experience
body," of certain Hindu schools was distinguished from the shtula sharira,
the body observed through our exteroceptors. In meditation, it was said, the sukshma
sharira passed through many shapes, sizes, and densities. The "experience
body" in this sense was often equated with the koshas or kayas (subtle bodies)
of Hindu-Buddhist teachings, [49] which could be more easily altered during spiritual
practice than the physical frame. The experience of boundary loss and boundary
flexibility from which these doctrines arise strongly resemble the altered body
images reported in contemporary studies.
The sense of ego or body image may
disappear completely during intense realizations, moreover, as it did for the
Indian saint Ramakrishna's disciple Narendra:
During his second visit, about
a month later, suddenly, at the touch of the Master, Narendra felt overwhelmed
and saw the walls of the room and everything around him whirling and vanishing.
"What are you doing to me?"' he cried in terror. "I have my father
and mother at home." He saw his own ego and the whole universe almost swallowed
in a nameless void. With a laugh the Master easily restored him. Narendra thought
he might have been hypnotized, but he could not understand how a monomaniac could
cast a spell over the mind of a strong person like himself. He returned home more
confused than ever, resolved to be henceforth on his guard before this strange
man. [50]
Hallucinations and Illusions
Kornfield (1979, 1983) noted that
there was a strong correlation between student reports of higher levels of concentration
during insight meditation, when the mind was focused and steady, and reports of
altered states and perceptions. He reported that unusual experiences, such as
visual or auditory aberrations and hallucinations, and unusual somatic experiences,
are the norm among practiced meditation students. Walsh (1978) reported that he
experienced hypnagogic hallucinations, and Goleman (1978-79) reported visionary
experiences during deep meditation. Shimano and Douglas (1975) reported hallucinations
similar to toxic delirium during zazen.
The studies of both Kohr (1977a, 1977b)
and Osis et al. (1973) reported that there was almost no correlation between meditators'
moods before and after meditating, indicating that meditation produced a different
state of consciousness. Kubose's (1976) data revealed that meditators categorized
most of their thoughts along a present-time dimension, whereas control subjects
categorized their thoughts as past or future. In an unpublished paper Deikman
has described vivid, autonomous, hallucinatory perceptions during meditation.
Earlier, Deikman (1966a) reported that during meditation on a blue vase, his subjects'
perception of color became more intense or luminous, and that for some of them
the vase changed shape, appeared to dissolve, or lost its boundaries. Maupin (1965)
reported that meditators sometimes experience "hallucinoid feelings, muscle
tension, sexual excitement, and intense sadness."
The contemplative literature
contains numerous descriptions of the perceptual distortion produced by meditation.
It is called makyo in Zen Buddhist sources, and is characterized in some schools
as "going to the movies," a sign of spiritual intensity but a phenomenon
that is regarded to be distinctly inferior to the clear insight of settled practice.
In some Hindu schools it is regarded as a product of the sukshma sharira, or "experience
body," in its unstable state, and in that respect is seen to be another form
of maya, which is the illusory nature of the world as apprehended by ordinary
consciousness.
In a similar manner, St. John of the Cross described the false
enchantments that may lure the aspirant in prayer, warning that "devils may
come in the guise of angels." [51] In his allegory of the spiritual journey,
The Pilgrim's Progress, John Bunyan described Christian's losing his way by following
a man who says he is going to the Celestial City but instead leads him into a
net. In all the great contemplative manuals, one is taught that detachment, equanimity,
and discrimination are required for spiritual balance once the mind has been opened
and made more flexible by prayer and meditation. Illusions and hallucinations,
whether they are troubling or beatific, are distractions-or signposts at best-on
the way to enlightenment or union with God.
Dreams
Kornfield (1979, 1983)
reported that exceptionally vivid dreams and nightmares are common during insight
meditation retreats, along with a general increase in awareness before, during,
and immediately following sleep. Faber et al. (1978) compared the dreams of seven
experienced meditators with a group of matched control subjects on measures of
dream recall, amount of dream material, and archetypal dream content. The dreams
of meditators contained significantly more archetypal elements, reflecting universal
moral themes, than did those of the nonmeditators, which were characterized by
personal and everyday issues. The researchers also found a significantly higher
recall rate and amount of content in the dreams of meditators. Meditators' archetypal
dreams, moreover, were longer than their nonarchetypal dreams. Reed (1978) analyzed
the effect of meditation on the completeness and vividness of intentional dream
recall, using approximately 400 subjects who recorded dreams for twenty-eight
consecutive days and voluntarily recorded the results. He found that when subjects
meditated the day before dreaming, they had significantly greater completeness
of dream recall on the following morning. The regularity of a subject's meditation
was also associated with improved dream recall. On the other hand, Banquet and
Sailhan (1977) reported that dream phases become shorter or less frequent in practitioners
of TM. Fuson (1976) observed that subjects practicing TM reported improved quality
of sleeping and dreaming. The discovery that awareness of dreams is enhanced by
meditation conforms to assertions by traditional teachers that contemplative activity
introduces fuller consciousness into sleep. Sri Aurobindo, for example, wrote:
As
the inner consciousness grows . . . dream experiences increase in number, clearness,
coherency, accuracy and after some growth of experience . . . we can come to understand
them and their significance to our inner life. We can by training become so conscious
as to follow our own passage, usually veiled to our awareness and memory, through
many realms and the process of the return to the waking state. At a certain pitch
of this inner wakefulness this kind of sleep, a sleep of experience, can replace
the ordinary subconscious slumber. [52]
Awakening consciousness during sleep
is part of the more general process in spiritual practice by which awareness is
enhanced in all activities. Traditional teachings maintain that we can reclaim
that full and eternal awareness that is our fundamental ground and source, in
all of our experience.
Synesthesia
Walsh (1978) reported that meditators
sometimes experience synesthesia, or cross-modality perception, where a sight
is smelled or a sound is felt. His report resembles many accounts by contemplatives
that their perception blossomed through prayer and meditation so that epiphanies
were triggered by the slightest sensory impact.
Extrasensory Experiences
Lesh
(1970c) reported that certain experiences occur during the practice of meditation
that seem to be either unexplainable or indicative of a higher potential of perception,
bordering on the extrasensory or parapsychological. As we have already pointed
out, many of the siddhis or supernormal powers, and vibhutis, or perfections,
of Hindu Buddhist practice are paranormal. Similar powers have long been reported
in the Christian tradition, in Taoism, in Sufism, and in other contemplative traditions.
[53]
Clearer Perception
Forte et al. (1984-1985) studied seven advanced
meditators and reported that the practice of mindfulness meditation enabled them
to become aware of some of the visually preattentive processes involved in visual
detection. Unusual perceptual effects were also reported.
Brown et al. (1982-1983)
compared the phenomenological differences among 122 subjects engaging in meditation,
self-hypnosis, and imaging. They reported that meditators learn greater awareness
of bodily processes and experience changes in the perception of time and self.
Kornfield (1979, 1983) noted the increased frequency of mindfulness as an
insight meditation retreat continued, through which meditators became aware of
greater sensory and mental detail. Goleman (1978-79) reported that meditators
reach a state in which every successive moment is clear and distinct. Walsh (1977)
reported that he was more mindful of all primary sensations and more sensitive
to neurocybernetic signals, and that his intellectual understanding was deepened.
Kornfield (1983) suggested that meditators begin to clarify their perceptions
of their own motivation and behavior.
Such experience is a fundamental aspect
of all contemplative practice. Because the enhancement of awareness is central
in all forms of meditation, and because it is part of the goal all contemplatives
seek, the traditional literature is filled with statements describing clarities
of perception like those reported by contemporary meditation researchers. As William
Blake wrote, "If we would cleanse the doors of perception, we would see things
as they are, Infinite."
Negative Experiences
Otis (1984) described
a study done at Stanford Research Institute in 1971 to determine the negative
effects of Transcendental Meditation. SRI mailed a survey to every twentieth person
on the Students International Meditation Society (TM's parent organization) mailing
list of 40,000 individuals. Approximately 47% of the 1,900 people surveyed responded.
The survey included a self-concept word list (the Descriptive Personality List)
and a checklist of physical and behavioral symptoms (the Physical and Behavioral
Inventory). It was found that dropouts reported fewer complaints than experienced
meditators, to a statistically significant degree. Furthermore, adverse effects
were positively correlated with the length of time in meditation. Long-term meditators
reported the following percentages of adverse effects: antisocial behavior, 13.5%;
anxiety, 9.0%; confusion, 7.2%; depression, 8.1%; emotional stability, 4.5%; frustration,
9.0%; physical and mental tension, 8.1%; procrastination, 7.2%; restlessness,
9.0%; suspiciousness, 6.3%; tolerance of others, 4.5%; and withdrawal, 7.2%. The
author concluded that the longer a person stays in TM and the more committed a
person becomes to TM as a way of life, the greater is the likelihood that he or
she will experience adverse effects. This contrasts sharply with the promotional
statements of the various TM organizations.
Ellis (1984) stated that meditation's
greatest danger was its common connection with spirituality and antiscience. He
said that it might encourage some individuals to become even more obsessive-compulsive
than they had been and to dwell in a ruminative manner on trivia or nonessentials.
He also noted that some of his clients had gone into "dissociative semi-trance
states and upset themselves considerably by meditating." Ellis views meditation
and other therapy procedures as often diverting people from doing that which overcomes
their disturbance to focusing on the highly palliative technique itself. Therefore,
although individuals might feel better, their chances of acquiring a basically
healthy, nonmasturbatory outlook are sabotaged.
Walsh (1979) reported a number
of disturbing experiences during meditation, such as anxiety, tension, and anger.
Walsh and Rauche (1979) stated that meditation may precipitate a psychotic episode
in individuals with a history of schizophrenia. Kornfield (1979 and 1983) reported
that body pain is a frequent occurrence during meditation, and that meditators
develop new ways to relate to their pain as a result of meditation. Hassett (1978)
reported that meditation can be harmful. Carrington (1977) observed that extensive
meditation may induce symptoms that range in severity from insomnia to psychotic
manifestations with hallucinatory behavior. Lazarus (1976) reported that psychiatric
problems such as severe depression and schizophrenic breakdown may be precipitated
by TM. French et al. (1975) reported that anxiety, tension, anger, and other disturbing
experiences sometimes occur during TM. Carrington and Ephron (1975c) reported
a number of complaints from TM meditators who felt themselves overwhelmed by negative
and unpleasant thoughts during meditation. Glueck and Stroebel (1975) reported
that two experimental subjects made independent suicide attempts in the first
two days after beginning the TM program. Kannellakos and Lukas (1974) reported
complaints from TM meditators. Otis (1974) reported that five patients suffered
a reoccurrence of serious psychosomatic symptoms after commencing meditation.
Maupin (1969) stated that the deepest objection to meditation has been its tendency
to produce withdrawn, serene people who are not accessible to what is actually
going on in their lives. He said that with meditation it is easy to overvalue
the internal at the expense of the external.
These and other negative meditation
outcomes are described in traditional sources. The path is "sharp like a
razor's edge" says the Katha Upanishad. [54] St. John of the Cross wrote
an entire book about the dark night of the soul. [55] Several hundred pages of
Sri Aurobindo's collected works deal with the problems and dangers of his integral
yoga. [56] A large part of Aldous Huxley's The Perennial Philosophy consists of
admonitions from various spiritual masters about the difficulties encountered
in contemplative practice, [57] and William James explores the negative side of
religious life in The Varieties of Religious Experience. [58] These and other
sources provide a wide array of warnings and directions for those entering a path
of meditation. Though the rewards of contemplative practice can be great, they
do not come easily.
End Notes
1.
For analysis of some cultural forces supporting this interest, see E.I. Taylor.
"Desperately Seeking Spirituality." Psychology Today, Nov.-Dec. 1994,
p. 56.
2. Monier Monier-Williams, A Sanskrit-English Dictionary: Etymologically
and Philogically Arranged with Special Reference to Cognate Indo-European Languages.
Oxford: Clarendon Press, 1951 ed., establishes the feminine root dhya as generic
to the Vedic, Classical, and Buddhist hybrid Sanskit traditions, p. 521. Dharana,
dhyana, and samadhi are characterized as samyama, the three-fold tool, in The
Yoga Sutras.
3. H. Zimmer. The Philosophies of India. New York: Pantheon, 1951.
4.
Mircea Eliade. Shamanism: Archaic Techniques of Ecstasy. Translated from the French
by Willard R. Trask. New York: Bollingen Foundation; distributed by Pantheon Books,
1964; H. Ellenberger. Discovery of the Unconscious. New York: Basic Books, 1970.
5. Mircea Eliade and Joseph M. Kitagawa, eds. The History of Religions: Essays
in Methodology. Chicago: University of Chicago Press, 1959.
6. Frederick J.
Streng. Understanding Religious Life. 2d ed. Encino, CA: Dickenson Pub. Co., 1976.
7. See, for instance, Studia Mysticorum, Newsletter of the Mysticism Study
Group within the American Academy of Religion (Published by The Essene Press for
The Cambridge Institute of Psychology and Religion, 98 Clifton St., Cambridge,
Massachusetts, 02140).
8. The following section has been complied from E.I.
Taylor. "Asian Interpretations: Transcending the Stream of Consciousness."
In K. Pope and J. Singer, eds. The Stream of Consciousness: Scientific Investigations
into the Flow of Human Experience. New York: Plenum, l978, 31-54. Reprinted in
J. Pickering and M. Skinner, eds. From Sentience to Symbol: Readings on Consciousness.
London: Harvester-Westsheaf, and Toronto: University of Toronto Press, 1990; E.I.
Taylor."Psychology of Religion and Asian Studies: The William James Legacy."
Journal of Transpersonal Psychology, l0:l, l978, 66-79; E.I. Taylor. "Contemporary
Interest in Classical Eastern Psychology." In A. Paranjpe, D. Ho, and R.
Rieber, eds. Asian Contributions to Psychology. New York: Praeger, l988, 79-122;
E.I. Taylor, "Our Roots: The American Visionary Tradition." Noetic Sciences
Review, Autumn 1993 (Twentieth Anniversary Issue), 6-17; and E.I. Taylor. The
Great Awakening: Folk-Psychology and the American Visionary Tradition. [This was
published as Shadow Culture: Psychology and Spirituality in America. Washington,
DC: Counterpoint, 1999. Web Editor.]
9. Charles Alexander. Maharishi International
School of Management, 1996 (personal communication).
10. The following is
based on interviews with Jon Kabat-Zinn and his colleague Ann Massion, March 1996.
11.
William Mikulas, "Behaviors of the Mind." Unpublished course materials,
Department of Psychology, University of West Florida, March 1995.
12. See,
for instance, W.L. Mikulas. Concepts in Learning. Philadephia: W.B. Saunders,
1974; W.L. Mikulas. Behavior Modification. New York: Harper and Row, 1978; W.L.
Mikulas. "Four Nobel Truths of Buddhism Related to Behavior Therapy."
Psychological Record 28 (1978): 59-67; W.L. Mikulas. Skills of Living. Lanham,
MD : University Press of America, 1983; W.L. Mikulas. "Self-Control: Essence
and Development." Psychological Record 36 (1986) 297-308; W.L. Mikulas. The
Way Beyond. Wheaton, IL: Theosophical Publishing House, 1987; W.L. Mikulas. "Mindfulness,
Self-Control, and Personal Growth." In M.G.T. Kwee, ed. Psychotherapy, Meditation,
and Health. London/The Hague: East-West Publications, 1990; W.L. Mikulas. "Eastern
and Western Psychology: Issues and Domains for Integration." International
Journal of Integrative and Eclectic Psychotherapy 10 (1991): 29-40.
13. See,
for instance, M. Epstein. Thoughts Without a Thinker: Psychotherapy from a Buddhist
Perspective. Foreward by the Dalai Lama. New York: Basic Books, 1995.
M.G.T.
Kwee, ed. Psychotherapy, Meditation, and Health. London/The Hague: East-West Publications,
1990; M.A. West, ed. The Psychology of Meditation. Oxford: Clarendon Press, 1987;
D.H. Shapiro Jr. and Roger N. Walsh, eds. Meditation, Classic and Contemporary
Perspectives. New York: Aldine Pub. Co., 1984; D. Goleman. The Meditative Mind:
Varieties of Meditative Experience. Los Angeles: Tarcher, 1988.
14. Dean Ornish.
Stress, Diet, and Your Heart. New York : Holt, Rinehart, and Winston, 1982; D.
Ornish. Eat More, Weigh Less. New York : HarperCollins, 1993.
15. As another
example, one of the largest pain clinics in the world, the Diamond Headache Clinic
in Chicago, utilized a unique approach of non-pharmacologic techniques from behavioral
medicine in combination with advanced pharmacologic interventions to accelerate
response to pain reduction. Non-pharmacologic interventions included regimes such
as relaxation, meditation, and biofeedback. See S. Diamond, F.C. Freitas, and
M. Maliszewski. "Inpatient Treatment of Headache: Long-term Results."
Headache 26, no. 4 (1986): 189-197.
16. Published by InnoVision Communications,
101 Columbia, Aliso Viejo CA 92656 (800-899-1712).
17. East-West Center for
the Healing Arts, 561 Berkeley Avenue, Menlo Park CA 94025.
18. Investigations
of Qi Gong are being carried out in Korea and Japan as well. See, for instance,
H. Ryu, C.D. Jun, B.S. Lee, B.M. Choi, H.M. Kim, and H. Chung. "Effect of
Qi Gong Training on Proportions of T Lymphocyte Subsets in Human Peripheral Blood."
American Journal of Chinese Medicine, XXII, No. 1 (1995): 27-36; and Yasuo Yuasa.
"Traditional Eastern Philosophy and Scientific Technology Today." Obirin
Review of International Studies, 3 (1991): 23-40.
19. Yoga Biomedical Trust,
PO Box 140, Cambridge CB4 3SY. (Tel. +44-1223-67301).
20. H.R. Jarrell. International
Meditation Bibliography, 1950-1982. Metuchen, N.J.: The Scarecrow Press, 1985.
21.
In addition to this international bibliography, forthcoming, and an unexpected
boon to future experimental investigations, will be Prof. Y. Haruki's Meditation
Researchers around the World: An International Overview, published by the Masara
Ibuka Foundation and the Advanced Research Center for Human Sciences at Waseda
University in Tokyo. [This was published as Comparative and Psychological Studies
on Meditation. Tokyo: Waseda University Press, 1996. Web Editor.]
22. American
Psychiatric Association, unsigned statement. American Journal of Psychiatry, 134
(1977): p. 720.
23. Now, in a forthcoming lead article in the American Psychologist
Shapiro, Schwartz, et al. present an even more detailed picture of meditation
in the context of cognitive strategies for self-control. D.H. Shapiro, C.E. Schwartz,
and J. A. Austin. "Controlling Ourselves, Controlling our World." American
Psychologist 51, no. 12 (1996): 1213-1230.
24. Daniel Druckman and John A.
Swets, eds. Enhancing Human Performance: Issues, Theories, and Techniques (1988)
and Daniel Druckman and Robert A. Bjork, eds. In the Mind's Eye: Enhancing Human
Performance. Washington, DC: National Academy Press, 1991.
25. This lone researcher
had originally based his own conclusions on only 300 of the 1,253 entries he had
taken from Murphy and Donovan's first edition. For an analysis of their analysis,
see E.I. Taylor. "Radical Empiricism and the Conduct of Research." In
Willis Harman and Jane Clark, eds. New Metaphysical Foundations of Modern Science.
Sausalito, CA: Institute of Noetic Sciences, 1994.
26. NIH Technology and Assessment
Panel. The Integration of Behavioral and Relaxation Approaches into the Treatment
of Chronic Pain and Insomnia. Bethesda, MD: NIH, 1995.
27. Ibid, p. 5.
28.
Wenger and Bagchi, 1961. Wenger, Bagchi, and Anand guessed that these three subjects
used the Valsalva maneuver, consisting of strong abdominal contractions and breath
arrest, to reduce venous return to the heart. "With little blood to pump
the heart," they wrote, "sounds are diminished . . . and the palpable
radial pulse seems to disappear. High amplification finger plethysmography continued
to show pulse waves, however; and the electrocardiograph showed heart [contractions]."
During such breath retention, moreover, their subjects' hearts changed position
so that the potentials in one of their EKG leads decreased, which led Wenger and
Bagchi to suggest that Brosse's earlier demonstration of complete heart cessation
might have resulted from her use of a single EKG lead that lost its potentials
when her subject's heart position shifted.
29. Satyanarayanamurthi and Shastry,
1958. Anand and Chhina, again, investigated three yogis who said they could stop
their hearts. They found that to accomplish this, all three increased their intrathoracic
pressure by forceful abdominal contractions with closed glottis after inspiration
or expiration. Like Bagchi and Wenger, they discovered that their subjects' heartbeats
could not be detected with a stethoscope after such a maneuver and that their
arterial pulse could not be felt, though EKGs showed that their hearts were contracting
normally with a deviation of axis to the right when the subjects held their breath
after inspiration, and a deviation to the left after expiration. Furthermore,
X-ray examinations showed that each subject's heart became narrower in transverse
diameter and somewhat tubular while he was trying to stop it. The three yogis
"could not stop . . . their heart beats," Anand and Chhina wrote, "[but]
they greatly decreased their cardiac output by decreasing venous return [and]
the decrease in cardiac output is responsible for the imperceptible arterial pulse.
This practice of yogis is identical with the Valsalva maneuver." Like Bagchi
and Wenger, they suggested that Brosse's experiment had been flawed because she
had used a single EKG lead with her subject.
30. Anand et al., 1961. A second
study with an airtight box reported by P. V. Karambelkar and associates compared
the reactions of an accomplished yogi, a yoga student, and two controls during
confinements ranging from 12 to 18 hours. The box used in this experiment was
closely monitored for oxygen and carbon dioxide content, having been thoroughly
tested for leakage, and the subjects were attached to an EKG, a respiratory strain
gauge belt, an EEG, a blood pressure recording device, and a measure of their
galvanic skin response. Each subject stayed in the box until its CO2 level caused
him discomfort. The yogi remained for 18 hours, until the air he was breathing
reached 7.7% CO2, while the other three stayed from 12 1/2 to 13 3/4 hours, when
their CO2 levels reached 6.6 to 7.2%. The yogi stayed longer, the authors suggested,
because he was habituated to such situations. But their yoga student, not their
professional yogi, showed the least reduction in oxygen consumption as his CO2
levels increased. He could withstand higher levels of CO2, the authors argued,
because for three years he had practiced the kumbhaka or breath-holding exercise
of pranayama, which had trained his body to function with the increased alveolar
CO2 the exercise produces. Subsequently, the professional yogi increased his pranayama
practice and exhibited improved adaptation to CO2 (Karambelkar, Vinekar and Bhole,
1968; and Bhole, et al., 1967).
31. I.K. Taimni. Patanjali's "Yoga Sutras,"
Book I, verses 2-4. In The Science of Yoga. Wheaton, IL: Theosophical Publishing
House, 1975.
32. Swami Nikilananda, tr. The Gospel of Sri Ramakrishna. NY:
Ramakrishna-Vivekananda Center, 1977. See especially Swami Nikhilananda's introduction
for descriptions of Sri Ramakrishna's ecstasies and their physical manifestations.
33.
Ibid., 798.
34. In the Sutras of Patanjali, for example, it is said that success
in yoga requires dharana, a term derived from the Sanskrit root dhr, to grasp
or seize, and dhyana, a flowing into the object that is grasped, which results
in samadhi. In the Visuddhimagga, one of the great texts of Theravada Buddhism,
a similar emphasis is placed on ekagrata, one-pointed attention, as the basis
of higher states attained in meditation. And for the Christian "prayer of
quiet," during which one apprehends the simple unity of God, single-minded
attention is the fundamental requirement. All the great books of contemplative
activity emphasize this effect of meditation practice.
35. [Freud and Jung
were, of course, not the originators of psychotherapy. Their immediate precursors
were the French psychopathologists, such as Charcot, Ribot, Binet, Janet, and
Bernheim. See H. Ellenberger. Discovery of the Unconscious. New York: Basic Books,
1970. Ed.]
36. John S. Anson, "The Female Transvestite in Early Monasticism:
The Origin and Development of a Motif," in Viator, Medieval and Renaissance
Studies, Vol. 5. Berkeley: University of California Press, 1974. Caroline Walker
Bynum. Jesus as Mother: Studies in the Spirituality of the High Middle Ages. Berkeley:
University of California Press, 1982. In the Middle Ages there developed a theology
of "mother Jesus" that is seen in the religious writings of both men
and women, "especially the sophisticated theology developed around it by
the anchoress Julian of Norwich" (p. 111). It is possible that the Cistercians
"borrowed the idea of mother Jesus from the Benedictine Anselm of Canterbury"
(p. 112). Stella Kramrisch. Manifestations of Shiva. Philadelphia: Philadelphia
Museum of Art, 1981, p. 18. Ardhanarisvara (Siva, the Lord Whose Half is Woman).
"He reveals himself through the symbol of sexual biunity as beyond the duality
of Siva and Sakti (his power), for both are within him. They are the symbols of
the seed and the womb of the universe through whom the Great God Playfully creates,
preserves and reabsorbs it." Philip Rawson. The Art of Tantra. New York:
Oxford University Press, 1973. Rawson discusses the identification of the male
participant with the male deity (e.g., Siva) and the female with the Goddess (e.g.,
Devi or Kali). The more complex, "solitary, interior meditative ritual, may
combine the subtle body of both sexes within the sadhaka's single body" (p.
92). The emphasis in the tantric ritual is on the creation of the male-female
tension of fullness, rather than seeking relief from that tension. Elemire Zola.
The Androgyne: Reconciliation of Male and Female. New York: Crossroad, 1981. Zola
discusses world religions, legends, and examples from history that are concerned
with the ideal of androgyny. Androgyny is a means (and symbol) of completion within
one being, containing both the male and female, and is a sign of unity.
37.
Sri Aurobindo. Collected Works. Pondicherry, India: Sri Aurobindo Ashram, 1976.
Volume 30 contains an index with many references to "equality" and "equanimity."
38.
Aldous Huxley. The Perennial Philosophy. New York: Harper and Row, 1970, chap.
6.
39. Ibid.
40. Ibid.
41. Swami Prabhavananda and Christopher Isherwood,
tr. The Song of God: The Bhagavad-Gita, with an introduction by Aldous Huxley.
New York and Scarborough, Ontario: New American Library, 1944.
42. William
James. The Varieties of Religious Experience. New York: Longman's, 1902, 371.
43.
Huxley. Ibid., 24.
44. Huxley. Ibid., 114.
45. T.M.P. Mahadevan. Ramana
Maharshi: The Sage of Arunacala. London: Unwin Paperbacks, A Mandala Book, 1977.
46.
Sri Aurobindo. Ibid., vol. 10, 43.
47. Sri Aurobindo. Ibid., vol. 21, 568.
48.
S. Radhakrishnan, tr. The Principal Upanishads. New York: Humanities Press, 1978,
557.
49. Sri Aurobindo. Ibid., vol. 12: 450; vol. 18: 220, 259-60; vol. 19:
749; vol. 20: 12, 435; vol. 21: 668; vol. 23: 1018; vol. 26: 497; vol. 27: 217.
50.
Swami Nikhilananda, tr. The Gospel of Sri Ramakrishna. New York: Ramakrishna-Vivekananda
Center, 1977, 57.
51. St. John of the Cross. The Collected Works of St. John
of the Cross, trans. Kieran Kavanaugh, and Otilio Rodriquez, with introduction
by Kiernan Kavanaugh (Washington, DC: Institute of Carmelite Studies, ICS Publications,
1979). "When there is a question of imaginative visions of other supernatural
communications apprehensible by the senses and independent of a man's free will,
I affirm that . . . an individual must not desire to give them admittance, even
though they come from God . . . by doing so a person frees himself from the task
of discerning the true visions from the false ones and deciding whether his visions
come from an agent of light or of darkness" (p. 158).
"One of the
means with which the devil readily catches uncautious souls, and impedes them
in the way of spiritual truthfulness, is the supernatural and extraordinary phenomena
he manifests through images, either through the material and corporal ones the
Church uses, or through those he fixes in the phantasy in the guise of a particular
saint. He transforms himself into an angel of light for the sake of deception
. . . . The good soul should consequently be more cautious in the use of good
things, for evil in itself gives testimony to itself" (p. 279).
"Since
the devil transforms himself into an angel of light, he seems to be light to the
soul. But this is not all. In the true visions from God, he can also tempt in
many ways, by causing inordinate movements of the spiritual and sensory appetites
and affections toward these visions. If the soul is pleased with these apprehensions,
it is very easy for the devil to occasion an increase of its appetites and affections
and a lapse into spiritual gluttony and other evils" (p. 228).
Louis J.
Puhl. The Spiritual Exercises of St. Ignatius. Chicago: Loyola University Press,
1951. "It is a mark of the evil spirit to assume the appearance of an angel
of light. He begins by suggesting thoughts that are suited to a devout soul, and
ends by suggesting his own. For example, he will suggest holy and pious thoughts
that are wholly in conformity with the sanctity of the soul. Afterwards, he will
endeavor little by little to end by drawing his soul into his hidden snares and
evil designs" (p. 148).
John, Bunyan. The Pilgrim's Progress. New York:
Washington Square Press, 1961. "Now do I see myself in error. Did not the
Shepherds bid us beware of the flatterers?" Christian cries (p. 128). But
along comes "a Shining One" carrying "a whip of small cord in his
hand." Christian tells him what happened, that he was led astray by "a
black man, clothed in white." The Shining One says, "It is Flatterer,
a false apostle, that hath transformed himself into an angel of light." He
set them free, chastised them, taught them "the good way wherein they should
walk" (p. 129).
52. Sri Aurobindo. Ibid., vol. 23, p.1024. For further
references in Aurobindo's works to conscious sleep see vol. 18: 425; vol. 23:
1017; vol. 24: 1479-1483.
53. For a description of paranormal elements in Christian
contemplative practice, see Herbert Thurston. The Physical Phenomena of Mysticism.
London: Burns Oates, 1952. For references to similar elements in Taoist and Buddhist
practice, see John Blofield. Taoism: The Road to Immortality. Boulder, CO: Shambhala
Publications, 1978, and Taoist Mysteries and Magic. Boulder, CO: Shambhala Publications,
1973.
54. Eknath Easwaran, tr. Katha Upanishad. Petaluma, CA: Nigiri Press,
The Blue Mountain Center of Meditation, 1970, Part I, Canto III, Verse VII, 17.
55.
St. John of the Cross. Dark Night of the Soul, trans. Allison Peers. Westminister,
MD: Newman Press, 1952.
56. Sri Aurobindo. Ibid. See vol. 30, Index and Glossary,
for references to "difficulties," "fear," "contradictions,"
and other categories of spiritual problems.
57. Aldous Huxley. The Perennial
Philosophy. New York: Harper, 1970.
58. William James. The Varieties of Religious
Experience. New York: Longman's, 1902.
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