Meditation and Appropriation: Best Practices for Counselors Who Utilize Meditation

Support for meditation is found across academic communities and popular culture. Although the application of meditative practices has yielded positive treatment outcomes, larger purposes of the practice are perhaps lost in the empirically driven West, thus driving a risk of appropriation. In response, the authors outline 4 implications for best practice for counselors who aspire to engage in the culturally responsible use of meditative practices.     

Buddhist meditation in Britain: 1853 and 1945

Discussions about Buddhist meditation in the West usually focus on the post-1960s period and explain the popularity of meditation in a context of modernistic discourses. In this article the author suggests that meditation was in fact available in Britain much earlier than is usually assumed, in a period which was without doubt ‘modern,' yet which did not quickly produce mass acceptance of meditative practices in its host culture. While the migration of meditation was influenced by modernist discourses, these were sometimes contradictory to each other and hindered acceptance. The author examines how the term meditation itself has evolved, who first brought it to Britain and why, as well as the political and social forces that shaped its trajectory of acceptance and rejection in the first half of the 20th century.     

Jewish Meditation in Counseling

Many counselors integrate meditation into treatment with clients. Although meditation can be presented as a secular practice, it also holds spiritual and religious relevance for many faith communities. In this article, we explore the use of Jewish meditation as a spiritually oriented treatment intervention with Jewish clients. Literature examining the relationships among counseling, the Jewish population, and Jewish meditation is presented. This article also includes practical considerations for integrating Jewish meditation into counseling.     

IMAG(IN)ING THE BUDDHIST BRAIN: EDITORIAL INTRODUCTION

Buddhism has captured the imagination of many in the modern (Western) world. Recently, scientists have seemed eager to discover whether claims about Buddhist meditation can be verified experimentally. Brain research is beginning to produce concrete evidence that mental discipline and meditative practice can change the workings of the brain and allow practitioners to achieve different levels of awareness, as measurable for instance in reaction times to stimuli. The goal of this section of articles in Zygon is to address recent developments in this area. The contributions address a wide array of questions, although they certainly do not cover the whole ground of what one may consider “problems” of meditation. Yet, we believe that the issues addressed here have widespread implications and that they constitute a strong argument for the richness of the meditation domain.     

Clouds Into Rain

Drawing from the work of Melanie Klein and Wilfred Bion, this article explores projective and introjective dynamics in terms of Buddhist meditative methods and practice. Forms of meditations, such shamatha or calm-abiding, and vipashayana or analytic meditation, are linked to psychoanalytic dynamics in clinical terms. The interface between Buddhist meditation and psychoanalytic experience is explored with case material.     

A neurocognitive model of meditation based on activation likelihood estimation (ALE) meta-analysis

Meditation comprises a series of practices mainly developed in eastern cultures aiming at controlling emotions and enhancing attentional processes. Several authors proposed to divide meditation techniques in focused attention (FA) and open monitoring (OM) techniques. Previous studies have reported differences in brain networks underlying FA and OM. On the other hand common activations across different meditative practices have been reported. Despite differences between forms of meditation and their underlying cognitive processes, we propose that all meditative techniques could share a central process that would be supported by a core network for meditation since their general common goal is to induce relaxation, regulating attention and developing an attitude of detachment from one's own thoughts. To test this hypothesis, we conducted a quantitative meta-analysis based on activation likelihood estimation (ALE) of 10 neuroimaging studies (91 subjects) on different meditative techniques to evidence the core cortical network subserving meditation. We showed activation of basal ganglia (caudate body), limbic system (enthorinal cortex) and medial prefrontal cortex (MPFC). We discuss the functional role of these structures in meditation and we tentatively propose a neurocognitive model of meditation that could guide future research.     

A Study of Student Counselors' Experiences With Meditation

The positive effects of meditation have been shown to be helpful to a variety of client populations and counselors in practice. Researchers analyzed the journals of 60 counselor education students who volunteered to learn Jyoti meditation (JM) over a 6‐week period. Analysis revealed 5 major themes: (a) the scheduling of time for meditation, (b) issues with concentrating, (c) environment for meditation, (d) effects on wellness, and (e) adherence to daily practice. These themes suggest avenues for how counselor educators and supervisors can help student counselors integrate JM as a self‐care strategy.     

AGNOSTIC MEDITATIONS ON BUDDHIST MEDITATION

I first attempt a taxonomy of meditation in traditional Indian Buddhism. Based on the main psychological or somatic function at which the meditative effort is directed, the following classes can be distinguished: (1) emotion‐centered meditation (coinciding with the traditional samatha approach); (2) consciousness‐centered meditation (with two subclasses: consciousness reduction/elimination and ideation obliteration); (3) reflection‐centered meditation (with two subtypes: morality‐directed reflection and reality‐directed observation, the latter corresponding to the vipassanā method); (4) visualization‐centered meditation; and (5) physiology‐centered meditation. In the second part of the essay I tackle the problem of the epistemic validity and happiness‐engendering value of Buddhist meditation. In my highly conjectural view, the claim that meditation represents an infallible tool for realizing the (Supreme) Truth as well as a universally valid method for attaining the highest forms of happiness is largely based on the crēdō effect, that is, a placebolike process. I do not deny that meditation may have some positive effects on mental and physical health or that its practice may bring changes to the mind. Meditation may be a valuable alternative approach in life and clinical treatment, but it is far from being a must or a panacea.     

Spirituality and Meditative Practice: Research Opportunities and Challenges

Meditative practices have a long history in India and have influenced contemporary meditative programs elsewhere in the world. Over the last several decades, the use of meditation as a therapeutic tool has been investigated in regard to physical, emotional and behavioral effects with impressive results. In parallel to this has been a growing interest in research on spirituality, spiritual growth, and therapeutic modalities that incorporate the spiritual dimension of the person. Ironically, very little research has explored the interface between these two constructs, despite how closely linked they are traditionally. This paper addresses the range of ways in which spirituality and spiritual development might be fruitfully investigated in the context of meditative practice, bringing further understanding to both psychological constructs. Furthermore, the widely recognized significance of both meditative and spiritual experiences suggests that cross-cultural research may be particularly valuable at identifying factors that engage the universal human capacity of spirituality, and the particular potential for meditative practice in doing so.     

Meditation states and traits: EEG, ERP, and neuroimaging studies

Neuroelectric and imaging studies of meditation are reviewed. Electroencephalographic measures indicate an overall slowing subsequent to meditation, with theta and alpha activation related to proficiency of practice. Sensory evoked potential assessment of concentrative meditation yields amplitude and latency changes for some components and practices. Cognitive event-related potential evaluation of meditation implies that practice changes attentional allocation. Neuroimaging studies indicate increased regional cerebral blood flow measures during meditation. Taken together, meditation appears to reflect changes in anterior cingulate cortex and dorsolateral prefrontal areas. Neurophysiological meditative state and trait effects are variable but are beginning to demonstrate consistent outcomes for research and clinical applications. Psychological and clinical effects of meditation are summarized, integrated, and discussed with respect to neuroimaging data.     

Meditation and Health: The Search for Mechanisms of Action

Psychological interest in the impact of mental states on biological functioning is growing rapidly, driving a need for new methods for inducing mental states that last long enough, and are sufficiently impactful, to have significant effects on physical health. The many traditions of meditative practice are one potential pathway for studying mind‐body interactions. The purpose of this review is to introduce personality and social psychologists to the field of meditation research. Beginning with a brief introduction to meditation and the heterogeneity of meditative practices, we showcase research linking meditative practice to changes in immune and cardiovascular functioning and pain perception. We then discuss theoretical and empirical evidence that meditation works by inducing changes in psychological capacities such as emotion regulation and self‐regulation or through repeated induction of specific mental states such as love or meta‐cognitive awareness. At the frontier of the science of meditation is the need to empirically test whether meditation‐driven changes in cognitive and affective processes are the cause of improvements in physical health. Emerging challenges in meditation research include a need for large studies using randomized controlled and dual‐blind designs with active control groups and an increased focus on measuring mechanisms of action as well as outcomes. Meditation represents a potentially powerful tool for generating new knowledge of mind‐body interactions.     

Analytical psychology and Daoist inner alchemy: a response to C.G. Jung's 'Commentary on The Secret of the Golden Flower'

Abstract :  This paper provides a historical, religious-philosophical context for the study of the Daoist text known as  The Secret of the Golden Flower . An updated study is conducted into the controversy over the source of the text including the editions translated by Richard Wilhelm and Thomas Cleary. The main teachings of the text and the basics of two major denominations of Daoism are introduced to ground later critiques of Jung's commentary. The psychodynamics of analytical psychology, especially those concerned with integration of unconscious contents and the realization of the self (individuation) are compared with the psycho-spiritual dynamics of integration in Eastern spirituality based on the Golden Flower text. The paper concludes that it was amiss for Jung to have equated the Western 'unconscious' with states of higher consciousness in Eastern meditation practices, although his claim that Eastern higher consciousness is characterized by a nebulous state of non-intentionality does raise questions about the appropriateness of calling Eastern meditative states 'consciousness'. A new concept is required to characterize the special qualities of this psychic state shared generally by Eastern spiritual traditions and a more meaningful comparison may be found in Jung's concept of the self.     

An investigation into the effects of meditation with children in a Catholic primary school

This article reports on some findings of a small research project that examined the role of meditation in enhancing the relational lives of children, in particular, their relationship with God. It begins by discussing the literature on relevant research studies that investigate different aspects of meditation. The research method in the project was a case study that involved one Catholic primary school in the Melbourne Archdiocese. Different data collecting strategies were utilised, and this article presents and discusses the analysis and findings from one data source – the analysis and interpretation of a drawing activity which was designed to follow one of the weekly meditation exercises that had been observed by the researchers. Finally, the implications of the findings for education and, in particular, religious education are presented.     

CULTIVATING LOVING KINDNESS: A TWO‐STAGE MODEL OF THE EFFECTS OF MEDITATION ON EMPATHY,COMPASSION, AND ALTRUISM

Abstract. We explore the role of meditative practice in cultivating experiences of compassion, empathy, and altruism and address an apparent paradox: Meditation often is associated with solitary retreat, if not preoccupation with one's own concerns. How, then, does such a practice promote compassion for others? We propose a two‐stage model. The first stage involves disengagement from usual preoccupation with self‐reinforcing, self‐defeating, or self‐indulgent behaviors and reactions; the second involves a focused engagement with a universal human capacity for altruistic experience, love, and compassion. Reference is made to the limited research literature and to clinical applications of loving kindness (metta) meditation in cultivating these processes.     

The Holistic Health Movement

This article provides a conceptual framework for understanding the holistic health field so counselors may consider its implications in addressing a new service area. Counselors can also use the framework as a model for their own self-development. Gross contrasts holistic health with traditional approaches to healing. Holistic health has unique emphases on ‘'positive wellness,’ environmental concerns, self-responsibility, and such practices as meditation, fitness, nourishment, vitality, and spirituality.     

A New View of Meditation

After years of meditating, are you still saddled with many of the same personal conflicts and interpersonal inhibitions that plagued you before you began? Rubin explores the hidden flaws in the meditative method itself. He explores Buddhism's ambivalent relationship to emotional life, and the negative consequences of letting go of experience. Detaching from experience may result in renouncing vital aspects of ourselves, such as constructive passion. The author argues that real meditation is transformative not tranquilizing, fostering a dynamic way of living.     

Meditation to fit the person: Psychology and the meditative way

Only lately having recovered their bodies and feelings, Western devotees of various meditative practices are in increasing numbers striving to transcend both. Is such a turning inward healthy for individuals and our society? A full response requires both a clarifying discussion of exactly what meditation is and a review of its effects. Meditation, essentially a way of life, is marked by four stages: preparation, attention, active reception, and higher consciousness. Even though the Western traditions aim finally at union with the Infinite and Eastern traditions seek primarily an internal unity through the negation of consciousness, both describe essentially the same four stages, reached through the meditative pathways of the intellect, emotions, body, and action. Present scientific research is only beginning to provide data on the effects of meditation upon the person. To date, most research findings point out psychophysiological changes during meditation, indicating a low-stress state. Meditative experience lends support to the conclusion that successful meditation also positively affects growth by touching man's inner life source, expanding his consciousness, and revealing personal life directions.     

从端粒和端粒酶探析冥想对压力的缓解作用

冥想是一种维持自我注意的身心调节技术,是缓解因压力所致的抑郁、焦虑等消极情绪的有效方法。端粒是维持染色体稳定和完整的DNA片段,大量有关冥想对端粒及端粒酶活性影响的研究阐明,通常情况下压力人群经过冥想训练能提高端粒长度并增加端粒酶活性,这种改变与压力缓解密切相关。这一积极效果主要得益于皮质醇和炎症等生物因素及心理和环境等非生物因素。未来可以通过对比不同冥想练习的效果、增加追踪研究、多学科联合及扩大样本等找到最有利于提高端粒长度和端粒酶活性的冥想方式。     

A Web-Based Survey of the Relationship Between Buddhist Religious Practices,Health, and Psychological Characteristics: Research Methods and Preliminary Results

A Web-based survey was conducted to study the religious and health practices, medical history and psychological characteristics among Buddhist practitioners. This report describes the development, advertisement, administration and preliminary results of the survey. Over 1200 Buddhist practitioners responded. Electronic advertisements were the most effective means of recruiting participants. Survey participants were mostly well educated with high incomes and white. Participants engaged in Buddhist practices such as meditation, attending meetings and obtaining instruction from a monk or nun, and practiced healthful behaviors such as regular physical activity and not smoking. Buddhist meditative practice was related to psychological mindfulness and general health.     

Meditative Dialogue: Cultivating Compassion and Empathy with Survivors of Complex Childhood Trauma

Complex childhood trauma often affects the capacities of survivors to experience empathy and compassion toward themselves and others. Recent mindfulness literature recognizes meditation as an evidence-based practice that is able to change the brain, increasing one's capacities for empathy and compassion. This article offers an exploration of selected literature on complex childhood trauma and on mindfulness practices related to the development of compassion and empathy. A case study illustrates the use of a meditative dialogue practice in psychotherapy with a survivor of complex childhood trauma that serves to increase her ability to have empathy and compassion for herself and others.