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Ball, Mike. „Visualization in the Occult Sciences“. International Review of Qualitative Research 10, Nr. 2 (August 2017): 172–89. http://dx.doi.org/10.1525/irqr.2017.10.2.172.
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This paper explores a meditation practice that involves forms of visualization. It is a Theravādan practice that was researched ethnographically. The analytic focus of this report concerns the practical work of meditation. Meditative visualization is placed in the context of a broader literature on visualization practices. The paper commences with a comparative consideration of ‘Western’ and ‘Eastern’ approaches to mind. Meditation practice is introduced as a means of the meditator working with mind and learning from that experience. It is a controlled, purposeful, and imaginative exploration of states of consciousness. Visualization within meditation practice comprises a means of exploring certain meditative objects. A case study of a meditation practice that employs visualization is considered, and certain conclusions are drawn. In the overall conclusion, the results of this study of visualization in meditation are placed in the context of the broader literature on visualization.
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Bradburn, Elizabeth. „The Poetry and Practice of Meditation“. Poetics Today 40, Nr. 3 (01.09.2019): 597–614. http://dx.doi.org/10.1215/03335372-7558178.
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Is reading poetry good for you? Drawing on evidence that reading poetry involves some of the same brain structures as those upon which human psychological well-being depends, this essay argues that George Herbert’s devotional lyrics, long understood as Christian meditations, center on recurring images in a manner consistent with the modern practice of mindfulness meditation. There is a significant overlap between the way meditation was understood by seventeenth-century Christians and the way it is understood by modern meditators in a secular and therapeutic context. Neurally, meditation means the reduction of activity in the brain’s default mode network; phenomenally, it means repeatedly bringing wandering attention back to a chosen meditation object. Poetry can be isomorphic with meditative practice because the image of meditation has an identifying pattern of movement—spontaneous wandering and controlled return—that can be created in several sensory modalities. Complex enough to characterize Herbert’s poetry as meditative, the pattern of wandering from and returning to a focal image potentially defines a meditative literary mode with a distinctive relationship to the imagination. The therapeutic potential of meditative poetry speaks to the value not just of poetry but of humanist education in general.
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Sparby, Terje. „A Proposal for a System of Classification for Anthroposophic Meditation“. Complementary Medicine Research 27, Nr. 2 (19.11.2019): 77–88. http://dx.doi.org/10.1159/000503893.
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Background: The investigation of the specific connections between different techniques of meditation and their respective effects depends upon a classification of the meditative activity involved. Universal systems of classification need to be developed based both on traditional sources and contemporary science. In this article, a system of classification for anthroposophical meditation is proposed. Methods: The system was developed from a close textual analysis of meditation instructions given by Rudolf Steiner. The system of classification arising from the investigation was compared to three other classificatory systems that have recently been suggested. Results: The analysis resulted in a system of classification with two main branches: (1) the shared features of anthroposophical meditation and (2) the different aspects of specific anthroposophical meditations. The first branch contains the following sub-categories: understanding, internal conditions, external conditions, sequence, timeframe and dealing with hindrances. The second branch contains: source, aim, activity, sequence and timeframe. Other systems of classification tend to leave out the dimension of the meditative activity. Conclusion: The proposed classification system can be used as a starting point for further refinements of the classification of anthroposophic meditation, but it can also be used as a standard for future studies of the connections between different meditations and their effects.
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Kindred, Helen. „Moving Meditations: Embodying Bartenieff Fundamentals through sensorial awareness of breath, bones and gravity“. Dance, Movement & Spiritualities 8, Nr. 1 (01.12.2021): 57–72. http://dx.doi.org/10.1386/dmas_00026_1.
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This article shares a somatic approach to the practice of meditation reflecting on experiences of facilitating meditation classes for others as well as my own personal practice. I share my application of Bartenieff Fundamentals as a framework for meditation, outlining the language of the body it offers for imagery-based guided meditation ‐ a process of embodied fundamentals. Through exploring the relationship between my practice of Bartenieff Fundamentals and a somatic approach to being in the world, I question how Bartenieff’s Principle of Breath Support may guide a practice of meditation and how in this process of embodiment we might shade, tone and strengthen meditation as a process of somatic engagement, revealing a dialogic relationship between form and fluidity, somatic moving and spiritual connectivity. The use of the voice, heightened sensorial awareness through imagery of breath, bones and gravity are considered through this practice of guided meditations: an embodying of body‐space‐environment as a transactional space of self-care. Presented through different modalities of formal text, notes from practice, movement scores and images, I invite readers to engage with this work through reading, moving and meditating.
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Narayanan, Santhosshi, Akhila Reddy, Gabriel Lopez, Wenli Liu, Jimin Wu, Diane Liu, Joana Manzano et al. „Randomized Feasibility Study of Meditative Practices in Hospitalized Cancer Patients“. Integrative Cancer Therapies 19 (Januar 2020): 153473542090990. http://dx.doi.org/10.1177/1534735420909903.
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Introduction: There is limited research regarding the benefits of mind-body practices such as meditation in hospitalized patients with an active diagnosis of any cancer type. Methods: We conducted a prospective, randomized, clinical trial (NCT03445572) comparing 2 meditative practices—Isha Kriya (IK) and meditative slow breathing (MSB)—versus wait-list controls in hospitalized cancer patients. Our aim was to determine the feasibility of meditation practice in cancer inpatients. Feasibility was defined as recruitment of more than 50% of the eligible patients approached and at least 60% of the patients having meditated at least 4 days by day 7. Acceptability was assessed on day 7 as a positive response on at least 2 questions on the modified Global Symptom Evaluation (GSE) scale. Results: Forty patients (39% of the eligible patients approached) consented to participate in the study and were randomly assigned to the MSB (n = 13), IK (n = 14), or wait-list (n = 13) groups. Of the 27 patients assigned to receive MSB and IK meditations, day 7 data were available for 18 patients. Fifteen of the 18 patients meditated at least once in the first 7 days, and most (12/15) responded positively on the GSE. Conclusion: Both IK and MSB meditations were acceptable among the hospitalized cancer patients. Feasibility for enrollment and practice was likely not achieved due to limited uninterrupted time for daily meditation, high levels of morbidity in some participants, and limited research staff support. Shorter term outcomes should be explored in future meditation studies involving hospitalized cancer patients.
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Binda, Dhanesh D., Carol M. Greco und Natalia E. Morone. „What Are Adverse Events in Mindfulness Meditation?“ Global Advances in Health and Medicine 11 (Januar 2022): 2164957X2210966. http://dx.doi.org/10.1177/2164957x221096640.
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Mindfulness meditation has become a successful treatment of both physical and psychosocial ailments over the past decade. Mindfulness-Based Stress Reduction (MBSR) and Mindfulness-Based Cognitive Therapy (MBCT) are now implemented in various clinical and hospital settings for the treatment of stress, depression, substance abuse, and chronic pain. However, given mindfulness meditation’s exponential rise in popularity, scientific and media reports have called for the evaluation of mindfulness meditation’s safety for those who participate in its programs. Studies have described adverse events, such as anxiety and pain, and more severe events like psychosis, that have been associated with mindfulness meditation. However, there has not been a consistent, systematic way to define and report adverse events in meditation randomized control trials. The objective of our viewpoint was to dispel the notion that these emotive feelings and sensations are adverse events due to mindfulness meditation. Instead, they are actually expected reactions involved in the process of achieving the true benefits of mindfulness meditation. For the more severe outcomes of meditation, for example, psychosis and mania, these events are confounded by other factors, such as the intensity and length of the meditative practices as well as psychological stressors and the psychiatric histories of those affected. Comparatively, mindfulness-based programs like MBSR and MBCT are shorter in duration and less intense. They are designed to be adapted to their participants’ needs as to not induce pain or panic. Mindfulness meditation teaches its students to learn how to deal with their minds and bodies instead of using maladaptive coping techniques. Thus, we urge that further research in mindfulness meditation consistently use the definition of adverse events as those which lead to severe outcomes or hospitalization.
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Kritzer, Robert. „Meditation on the Body in Chapter 7 of Saddharmasmṛtyupasthānasūtra“. Religions 11, Nr. 6 (10.06.2020): 283. http://dx.doi.org/10.3390/rel11060283.
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Saddharmasmṛtyupasthānasūtra is an Indian Buddhist sutra dating to the first half of the first millennium. Chapter 7 of the sutra consists of a very long meditation on the body, unusual in Buddhist literature for its anatomical, especially osteological, detail. The meditation also includes extensive descriptions of many internal worms as well as the internal winds that destroy the worms at the moment of death. The sutra has several elements not found in other Buddhist texts. For example, the Saddharmasmṛtyupasthānasūtra meditation on the body includes extensive descriptions of things in the external world (e.g., rivers, mountains, flowers) and designates them as the “external body”. Most strikingly, the meditation on the body found in Saddharmasmṛtyupasthānasūtra differs from the general scholarly perception of Buddhist meditations on the body in that it does not emphasize impurity or generate repulsion. Instead, the sutra guides the meditator through a dispassionate and “scientific” observation of the body and the world.
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Travis, Frederick. „On the Neurobiology of Meditation: Comparison of Three Organizing Strategies to Investigate Brain Patterns during Meditation Practice“. Medicina 56, Nr. 12 (18.12.2020): 712. http://dx.doi.org/10.3390/medicina56120712.
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Three broad organizing strategies have been used to study meditation practices: (1) consider meditation practices as using similar processes and so combine neural images across a wide range of practices to identify the common underlying brain patterns of meditation practice, (2) consider meditation practices as unique and so investigate individual practices, or (3) consider meditation practices as fitting into larger categories and explore brain patterns within and between categories. The first organizing strategy combines meditation practices defined as deep concentration, attention to external and internal stimuli, and letting go of thoughts. Brain patterns of different procedures would all contribute to the final averages, which may not be representative of any practice. The second organizing strategy generates a multitude of brain patterns as each practice is studied individually. The rich detail of individual differences within each practice makes it difficult to identify reliable patterns between practices. The third organizing principle has been applied in three ways: (1) grouping meditations by their origin—Indian or Buddhist practices, (2) grouping meditations by the procedures of each practice, or (3) grouping meditations by brain wave frequencies reported during each practice. Grouping meditations by their origin mixes practices whose procedures include concentration, mindfulness, or effortless awareness, again resulting in a confounded pattern. Grouping meditations by their described procedures yields defining neural imaging patterns within each category, and clear differences between categories. Grouping meditations by the EEG frequencies associated with their procedures yields an objective system to group meditations and allows practices to “move” into different categories as subjects’ meditation experiences change over time, which would be associated with different brain patterns. Exploring meditations within theoretically meaningful categories appears to yield the most reliable picture of meditation practices.
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Kusler, Ágnes. „„Ut pictura meditatio”. A győri volt jezsuita rendház díszlépcsőinek dekorációja a jezsuita Mária-emblematika kontextusában“. Művészettörténeti Értesítő 70, Nr. 2 (19.09.2022): 189–234. http://dx.doi.org/10.1556/080.2021.00012.
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This paper aims towards a contextual analysis of the emblematic decoration of the staircase of the former jesuit (today Benedictine) college in Győr, North-Western hun-gary. The decoration, created in 1697, visualizes the prayer Salve Regina, and its content is closely connected to the jesuit spiritual exercise of meditation. According to my interpretation, the emblems of the staircase offered a visual aid to the jesuit clerks, for their meditations on the significance of holy Mary. The emblems, thus, embody the idea of “Ut pictura meditatio”, as defined by Walter S. Melion.I offer an analysis of the meditational programme of the decoration of the Győr staircase, and a brief outline of its place in late 17th-century devotional emblematics. The source of the emblematic decoration could be found in the context of jesuit emblem literature and applied emblematics. Besides several analogous emblematic publications, according to my research, the visual source for the Győr programme was the Salve regina print-series by the Antwerp artist Anton Wierix. Through an analysis of this source, I aim to distance the interpretation of the staircase’s decoration from the former attempt of Éva Knapp, proposing that the decoration was based on creative visual translations of emblem-descriptions by jacob Masen.Through my interpretation of the emblems and their overall programme, the decoration of the Győr college could be placed in the context of jesuit meditation and applied emblematics. I also aim to elaborate on the practical function of the decorative programme, and thus widening our knowledge on early modern practices of emblematic meditation in monastic communities.
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Kim, Hogui. „The Characteristics and Features of Buddhist Meditation“. Journal of Meditation based Psychological Counseling 29 (30.06.2023): 11–21. http://dx.doi.org/10.12972/mpca.20230002.
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Today, general meditation is widely practiced around the world. In addition to the history, types and methods of meditation, industries that utilize meditation are also developing. Modern meditation began to have such a popular character in India in the 1950s, when it was introduced to the United States and Europe in the 1960s. There are many reasons why modern people meditate. The basis of meditation is to maintain and improve the function of the body and mind. Furthermore, meditation is used to pursue physical and psychological tranquility and relaxation, and furthermore to promote overall health and well-being. On the other hand, Buddhist meditation emphasizes that you are always awake. In particular, meditation on the sitting type of Buddhist meditation aims at the achievement of enlightenment, for example, solving problems of oneself. Self-problem solving is to know oneself clearly and to achieve oneself. This kind of meditation began with the meditation of the Buddha. Meditation in general focuses on relieving stress. Sitting meditation, on the other hand, focuses on calming stress and moving toward enlightenment. In this respect, there is a difference between general meditation and sitting meditation. In this thesis, the characteristics of general meditation and Sitting meditatin are examined and some differences are examined. As a result, first, there was a difference in the ultimate goal of general meditation and Sitting Meditatin. Second, there was a difference in the subject, Thirdly, the methods, Fourth, the effects, Fifth, the characteristics, and Sixth, the Features.
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Landry, Caeleigh A., Hugh C. McCall, Janine D. Beahm, Nickolai Titov, Blake Dear, R. Nicholas Carleton und Heather D. Hadjistavropoulos. „Web-Based Mindfulness Meditation as an Adjunct to Internet-Delivered Cognitive Behavioral Therapy for Public Safety Personnel: Mixed Methods Feasibility Evaluation Study“. JMIR Formative Research 8 (30.01.2024): e54132. http://dx.doi.org/10.2196/54132.
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Background Public safety personnel (PSP) are individuals who work to ensure the safety and security of communities (eg, correctional workers, firefighters, paramedics, and police officers). PSP have a high risk of developing mental disorders and face unique barriers to traditional mental health treatments. The PSP Wellbeing Course is a transdiagnostic, internet-delivered cognitive behavioral therapy (iCBT) course tailored to assist PSP with symptoms of depression, anxiety, and posttraumatic stress disorder (PTSD). The initial course outcomes are promising, but some clients report some challenges with learning skills and recommend adding additional resources. Mindfulness meditations, which help people to experience the world and their reactions to the world in open and nonjudgmental ways, may complement the existing PSP Wellbeing Course. Objective This study aims to examine the feasibility of mindfulness meditations in iCBT tailored for PSP. Information was gathered to evaluate engagement and client experiences with mindfulness meditations, symptom change, and the relationship between mindfulness meditation use and symptom change. Methods A mixed methods study was conducted on PSP enrolled in the PSP Wellbeing Course who were offered 5 mindfulness meditations during the program (ie, 1/lesson). Clients completed questionnaires on depression, anxiety, PTSD, anger, insomnia, resilience, and mindfulness at pretreatment and at 8 weeks; an 8-week treatment satisfaction questionnaire; and brief weekly measures of mindfulness meditation engagement. We used paired sample t tests (2-tailed) to assess changes in outcomes over time and partial correlations to assess whether mindfulness meditation use predicted outcomes at posttreatment. A total of 12 clients were interviewed about their perceptions of the mindfulness meditations, and interviews were analyzed using directed content analysis. Results Among the 40 clients enrolled, 27 (68%) reported using the mindfulness meditations, practicing for an average of 4.8 (SD 8.1) minutes each week. Most interviewees described the mindfulness meditations as beneficial but also reported challenges, such as discomfort while sitting with their feelings. Clients provided suggestions for better integration of mindfulness into iCBT. Overall, clients who completed the PSP Wellbeing Course with mindfulness meditations experienced statistically significant improvements in symptoms of anxiety (P=.001), depression (P=.001), PTSD (P=.001), and anger (P=.001) but not insomnia (P=.02). Clients also experienced improvements in resilience (P=.01) and mindfulness (P=.001). Self-reported time spent meditating was not associated with changes in symptoms over time. Conclusions This study provides new insight into the integration of mindfulness meditations with iCBT for PSP. It demonstrates the partial feasibility of adding mindfulness meditations to iCBT, revealing that some, but not all, PSP engaged with the meditations and reported benefits. PSP reported using the mindfulness meditations inconsistently and described challenges with the meditations. Improvements can be made to better integrate mindfulness meditation into iCBT, including offering mindfulness meditation as an optional resource, providing more psychoeducation on managing challenges, and offering shorter meditations.
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Heeter, Carrie, Marcel Allbritton und Chase Bossart. „Beyond Scientific Mechanisms: Subjective Perceptions with Viniyoga Meditation“. International Journal of Environmental Research and Public Health 16, Nr. 12 (21.06.2019): 2200. http://dx.doi.org/10.3390/ijerph16122200.
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Healthcare professionals and research scientists generally recognize the potential value of mind–body practices grounded in ancient wisdom, but often have limited direct experience with such practices. Meditation participant self-reports provide a window into subjective experiences of three Viniyoga meditations and how and why those meditations could contribute to health and well-being outcomes. Each of the meditations in this analysis had a unique structure and used a different aspect of the ocean as a meditation object. Yoga philosophy and yoga anatomy models of the human system are used to help explain participants’ experiences and associated personal benefits and insights. Four aspects of the individual that can influence what happens for them in meditation are illustrated with tangible examples: (1) What is happening in generally in someone’s life; (2) the state of their system (mind, body, breath) around the time of the meditation; (3) reactions to the meditation steps and instructions; and (4) their prior experiences with the object of meditation. Summaries of the practices, and why and for whom each meditation might be beneficial are discussed. The authors’ perspectives are grounded in Viniyoga and yoga therapy.
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Davis, Joshua J. J., Robert Kozma und Florian Schübeler. „Analysis of Meditation vs. Sensory Engaged Brain States Using Shannon Entropy and Pearson’s First Skewness Coefficient Extracted from EEG Data“. Sensors 23, Nr. 3 (23.01.2023): 1293. http://dx.doi.org/10.3390/s23031293.
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It has been proposed that meditative states show different brain dynamics than other more engaged states. It is known that when people sit with closed eyes instead of open eyes, they have different brain dynamics, which may be associated with a combination of deprived sensory input and more relaxed inner psychophysiological and cognitive states. Here, we study such states based on a previously established experimental methodology, with the aid of an electro-encephalography (EEG) array with 128 electrodes. We derived the Shannon Entropy (H) and Pearson’s 1st Skewness Coefficient (PSk) from the power spectrum for the modalities of meditation and video watching, including 20 participants, 11 meditators and 9 non-meditators. The discriminating performance of the indices H and PSk was evaluated using Student’s t-test. The results demonstrate a statistically significant difference between the mean H and PSk values during meditation and video watch modes. We show that the H index is useful to discriminate between Meditator and Non-Meditator participants during meditation over both the prefrontal and occipital areas, while the PSk index is useful to discriminate Meditators from Non-Meditators based on the prefrontal areas for both meditation and video modes. Moreover, we observe episodes of anti-correlation between the prefrontal and occipital areas during meditation, while there is no evidence for such anticorrelation periods during video watching. We outline directions of future studies incorporating further statistical indices for the characterization of brain states.
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Cramer, Holger. „Meditation in Deutschland: Eine national repräsentative Umfrage“. Complementary Medicine Research 26, Nr. 6 (2019): 382–89. http://dx.doi.org/10.1159/000499900.
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Hintergrund: Zunehmende Evidenz weist auf positive Wirkungen der Meditation bei psychischen und körperlichen Symptomen hin. Ziel dieser national repräsentativen Umfrage war die Erhebung der Lebenszeitprävalenz und Punktprävalenz der Meditations-Praxis in Deutschland, der Gründe für Meditation und der wahrgenommenen Veränderungen durch die Meditation. Methoden: In dieser national repräsentativen Umfrage mit 2’126 TeilnehmerInnen ab 14 Jahren wurde im April und Mai 2018 die derzeitige und frühere Meditations-Praxis erhoben. Unterschiede zwischen soziodemographischen Subgruppen wurden mittels Chi-Quadrat-Tests analysiert. Ergebnisse: Die Lebenszeitprävalenz der Meditations-Praxis lag bei 15,1%, die Punkt-Prävalenz bei 6,6%. Eine höhere Prävalenz war assoziiert mit weiblichem Geschlecht (p < 0,001), erwerbsfähigem Alter (p = 0,015), Abitur/Hochschulabschluss (p = 0,002) und Berufstätigkeit (p = 0,027). Die durchschnittliche Dauer der Meditations-Praxis betrug 47,1 Monate. Die häufigsten Gründe zu meditieren waren Verbesserungen des geistigen Befindens (71,1%), der geistigen Leistungsfähigkeit (50,3%), bei regelmäßig Meditierenden auch des körperlichen Befindens (59,3%). Positive Veränderungen durch die Meditations-Praxis berichteten 95,8%, insbesondere größere Ausgeglichenheit, Entspannung und Wohlbefinden. Weitere 12,4% der aktuell nicht meditierenden Befragten konnten sich vorstellen, in den nächsten 12 Monaten mit Meditation zu beginnen. Außerdem praktizierten 5,6% der Befragten Yoga; 46,6% der aktuell Yoga Praktizierenden meditierten auch, und 39,0% der aktuell Meditierenden übten auch Yoga. Schlussfolgerung: Geschätzte 15,7 Millionen Menschen in Deutschland meditieren aktuell oder sind daran interessiert, mit Meditation zu beginnen. Frauen und berufstätige Personen mit Abitur/Hochschulabschluss im erwerbsfähigen Alter meditieren häufiger. Über 95% der Praktizierenden berichten positive Veränderungen durch die Meditation.
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Renger, Almut-Barbara, und Christoph Wulf. „Meditation als Lebens- und Erfahrungsform“. Paragrana 22, Nr. 2 (November 2013): 13–25. http://dx.doi.org/10.1524/para.2013.22.2.13.
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Meditation nimmt als Erfahrungs- und Lebensform in vielen Kulturen einen wichtigen Raum ein. Sie ist eine Möglichkeit der Menschen, sich zur Transzendenz und Natur, zur Kultur und zu sich selbst zu verhalten. Wie sehr Formen meditativen Lebens geschätzt und wie intensiv sie praktiziert werden, ist von Kultur zu Kultur unterschiedlich. Das Spektrum meditativer Praktiken ist weit gespannt (Engel 1995; Nicol 2000; Tworuschka 2000; Mipham 2005). Es umfasst: religiöse Praktiken mit vorgeschriebenen Regeln und Praktiken mit eher offenem Charakter; traditionelle Heilpraktiken und Übungen im Rahmen therapeutischer Arbeit; den Umgang mit Literatur, Musik und Kunst; Erfahrungen in Bildung und Lebensalltag. Nicht immer ist es leicht zu entscheiden, ob es sinnvoll ist, bestimmte Praktiken als meditativ zu bezeichnen oder nicht. Die Wahl der Bezeichnung hängt weitgehend davon ab, ob ein eher enger oder ein weiter Begriff von Meditation vertreten wird. Im ersten Fall sind viele Praktiken auszuschließen und begrifflich anders zu fassen. Im zweiten Fall liegt der Akzent darauf, dass viele unterschiedliche Formen der Meditation Gemeinsamkeiten haben. In diesem Fall geht man eher von einer unitas multiplex der Meditation aus (Wulf 2013a), in deren Rahmen es zwar viele Formen, in deren Zentrum es aber etwas Gemeinsames gibt - etwas, das sich allerdings im Fall der Meditation begrifflich oft nur schwer fassen lässt. In sechs Annäherungen, in die auch einige Beispiele eingearbeitet sind, wollen wir, unter Anschluss an einen weiten Begriff von Meditation, deutlich machen, dass Meditation eine anthropologische Lebens- und Erfahrungsform ist, deren Praxis weiterer Aufmerksamkeit und Erforschung bedarf.
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Deleanu, Florin. „AGNOSTIC MEDITATIONS ON BUDDHIST MEDITATION“. Zygon® 45, Nr. 3 (04.08.2010): 605–26. http://dx.doi.org/10.1111/j.1467-9744.2010.01117.x.
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Juzefovič, Agnieška. „Meditation and Dance in Creative Society: Contemplative Consciousness in Daoism, Zen and Argentine Tango“. Coactivity: Philosophy, Communication 23, Nr. 1 (15.07.2015): 3–12. http://dx.doi.org/10.3846/cpc.2015.221.
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This paper deals with the particularly relevant topic in the contemporary society – Asian meditative practices and methods of self-development. The first chapter deals with the notion of contemplative, enlightened consciousness in Daoism and Zen. The second chapter shows how meditative consciousness could be achieved through social tango. Six theses are argued as appropriate for both Daoism and Zen as well as tango: 1) contemplative, purified consciousness is empty of disturbing thoughts and focused toward the essence; 2) contemplative, purified consciousness is not only empty but also brimming full; 3) contemplative, purified consciousness is identical with everyday mind; 4) contemplative mind is functioning according to the principles of non-action and naturalness; 5) meditation leads toward the unity and integrity of consciousness and body, consciousness and outside world; 6) active meditation is an effective way to obtain aims mentioned above. The argumentation of such thesis helps to show that tango is akin to various meditative practices. So it could not only be successfully used as a form of entertainment but also as a meditative practice, leading toward aims, similar to those of Zen meditations.
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Panbilnathan, Aranga. „Effects of Different Types of Meditations Namely Transcendental Meditation and Heart Rhythm Meditation on Selected Physiological Variable“. JOURNAL OF ADVANCED RESEARCH IN AYURVEDA, YOGA, UNANI, SIDHHA & HOMEOPATHY 09, Nr. 1&2 (01.06.2022): 16–18. http://dx.doi.org/10.24321/2394.6547.202206.
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The purpose of the study was to find out the effects of different types of meditations namely Transcendental Meditation and Heart Rhythm Meditation on selected physiological variables namely resting pulse rate among college men students. To achieve this purpose of the study, sixty men students studying for bachelor’s degrees in and around colleges nearby Tiruvannamalai District, Tamil Nadu, India were randomly selected as subjects. The age, height and weight of the selected subjects ranged from 18 to 24 years, 158 to 171 cm and 56 to 69 kilograms respectively. The selected subjects were divided into three equal groups of twenty subjects each at random. Group I underwent Transcendental Meditation, Group II underwent Heart Rhythm Meditation and Group III acted as a control. All the subjects of the three groups were tested on selected dependent variables prior to and immediately after the training programme. The collected data were analyzed statistically by using ANCOVA (analysis of covariance) to find out the effects of different types of meditations on selected physiological variables. Whenever the obtained ‘F’ ratio for the adjusted post-test mean was found to be significant, Scheffe’s test was applied as a post hoc test to determine the paired mean differences, if any. The 0.05 level of confidence was fixed to test the level of significance which was considered appropriate.
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Popadić, Ksenija. „Meditacija i kreativnost / Meditation and Creativity“. AM Journal of Art and Media Studies, Nr. 11 (15.11.2016): 131–40. http://dx.doi.org/10.25038/am.v0i11.154.
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This paper is a pioneering attempt to draw attention to the connection between meditation and creativity. The author compares the creative process to the process of meditation. Meditation, just like the creative process, results in a piece of creative work, which informs us about the possibility of using meditation as a creative technique with the aim of improving our creativity. The first part of the paper defines the basic concepts: creativity and meditation. The paper goes on to inform us about the place that meditation takes in contemporary psychology. The author explains that various kinds of meditation techniques can be divided into two groups: concentration meditations and mindfulness (or vipassana) meditations. The paper gives special attention to higher states of consciousness or the so called flow that can be described as the optimal state of consciousness in which levels of cognitive functioning are at themaximum. There are also examples illustrating how the skills that help us get into the flow state are developed. The conclusion is that meditation directly increases one’s ability to assess the quality of the content one is dealing with, whether it is by observing, using or creating it. Although this area has not been the subject of scientific studies so far, based on some case studies (involving meditation masters), it can be confidently stated that there is a clear connection between meditation and creativity, meaning that people who meditate regularly are at the same time increasing their creative abilities and creative output.
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King, Roy, und Ann Brownstone. „Neurophysiology of Yoga Meditation“. International Journal of Yoga Therapy 9, Nr. 1 (01.01.1999): 9–17. http://dx.doi.org/10.17761/ijyt.9.1.v17860173jw24g70.
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Recent neuroimaging studies of brain function have led to an explosion of knowledge about psychological processes and states. In this paper functional brain imaging studies of Yoga meditation are reviewed. Tantra-based meditations activate frontal and occipital cortical regions involved in focused, sustained attention and visual imagery. The overall pattern of brain activation in Tantra-based meditations is similar to that of self-hypnosis but different from that of sleep onset. Pure consciousness, the ultimate aim of Vedanta-based meditation, also activates frontal cortical areas regulating focused attention but deactivates sensory areas involved in imagery. Functional brain imaging studies thus support the distinction between meditation with conceptual support and pure-consciousness meditation without conceptual support, a distinction that appears throughout Yoga meditation texts. Brain imaging investigations also explain how Yoga therapy may be helpful to those with anxiety disorders by reducing activity in brain regions linked to the processing of negative emotions.
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Telles, Shirley, Deepeshwar Singh, K. V. Naveen, Subramanya Pailoor, Nilkamal Singh und Shivangi Pathak. „P300 and Heart Rate Variability Recorded Simultaneously in Meditation“. Clinical EEG and Neuroscience 50, Nr. 3 (30.07.2018): 161–71. http://dx.doi.org/10.1177/1550059418790717.
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Sympathetic activation is required for attention. Separate studies have shown that meditation ( a) improves attention and ( b) reduces sympathetic activity. The present study assessed attention with the P300 and sympathetic activity with heart rate variability (HRV). Forty-seven male subjects (group mean age ± SD, 21.6 ± 3.4 years) were assessed in 4 mental states: ( a) random thinking, ( b) nonmeditative focusing, ( c) meditative focusing, and ( d) defocused meditation. These were recorded on 4 consecutive days. HRV, respiration, and P300 event-related potentials (ERPs) were recorded before and after the sessions. Data were analyzed with repeated-measures analysis of variance followed by post hoc analysis. HRV showed a significant increase in low-frequency (LF) power, decrease in high-frequency (HF) power and an increase in average heart rate based on the average R-R interval after meditative focusing, compared with before. In contrast, the average heart rate decreased after defocused meditation compared with before. There was a significant increase in the P300 peak amplitude after meditative focusing and defocused meditation, with a reduction in peak latency after defocused meditation. These results suggest that after meditation with focusing, there was sympathetic arousal whereas after defocused meditation, there was a decrease in the average heart rate while participants carried out the P300 auditory oddball task sooner.
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Jacob, Joachim. „„Wolken betrachten““. Paragrana 22, Nr. 2 (November 2013): 159–69. http://dx.doi.org/10.1524/para.2013.22.2.159.
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Der Aufsatz untersucht die Meditation als eine literarische Praxis am Beispiel der Tradition der christlichen ‚Occasional meditations‘, des ‚Meditierens bei Gelegenheit‘ (J. Hall), die von zufällig begegnenden Gegenständen ihren Ausgang nimmt. Die Betrachtung der Wolken als Inbegriff eines zufällig begegnenden Phänomens wird in ihrer meditativen Bearbeitung bei Joseph Hall (Occasionall Meditations, 1630) und in deren deutschen Adaption bei Christian Scriver (Gottholds zufällige Andachten, 1663) und Barthold Hinrich Brockes (Irdisches Vergnügen in Gott, 1721-1748) vorgestellt. Hans Magnus Enzensbergers Die Geschichte der Wolken (1999) steht am vorläufigen Ende eines nun ins Innerweltliche gewendeten ‚Meditierens bei Gelegenheit‘, das sich der haltlosen Vergänglichkeit ausgesetzt weiß.
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Kupina, Darina. „Meditations for organ: parallels to musical creativeness“. Музикознавча думка Дніпропетровщини, Nr. 18 (12.11.2020): 65–83. http://dx.doi.org/10.33287/222018.
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The purpose of the article is to determine genre parameters of meditation for the organ on the example of the pieces of composers of the early 21st century. It is proposed to concretize the prerequisites of meditation for organ as an independent genre and to compare the strategies of reading the genre by representatives of different national schools of composition (Italy, Ukraine, Brazil). Among the research methods there were used: historiographic (restoring the historical retrospective of genre formation), the method of genre analysis (confirming the genre status of meditation), the method of style determination in combination with the comparative method (comparing the strategies of reading the genre by composers of different nationalities). The novelty of the proposed topic lies in the identification of the genre status of meditation for the organ and the introduction into the musicological discourse of works that have not previously come to the attention of Ukrainian researchers. Conclusions. Meditations “Shiva” by K. Ferrari, “And there was night, and there was morning, and there were quiet heavenly flutes...” by M. Shukh and Prelude-Meditation by F. Costa make it possible to define meditation as an independent genre of organ art with a constant set of stable indicators. Meditation for the organ is a concert piece that belongs to the genres of cult-ritual music and is characterized by an introverted structure of the communicative act. All works with a similar genre name are united by a single semantic field of religious contemplation. The compositional foundations of meditation as a genre consist in the multiple repetition of structures (of different scales) with a clear “looseness” of the form, which guarantees the tightness of the same sound environment and the monochromatic text. Stylistic characteristics became variable components of the meditation: the meditative profile of “Shiva” by C. Ferrari is emphasized by the using of techniques of minimalism, in the piece by M. Shukh the emphasis is transferred to the timbre of the organ with appeal to the intonation of oriental music, and in the Prelude-meditation by F. Costa attempts to build a new sound universe, as extended scale of the overtone series.
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Craven, John L. „Meditation and Psychotherapy*“. Canadian Journal of Psychiatry 34, Nr. 7 (Oktober 1989): 648–53. http://dx.doi.org/10.1177/070674378903400705.
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Meditation has been increasingly recommended as a practice with potential psychotherapeutic benefit. This paper provides a description of meditative practice and discusses selected issues related to the conceptual and technical integration of meditation with modern psychotherapeutic interventions. Evidence suggests that meditation may contribute to psychotherapeutic change and that the disciplines from which meditation arises are in some respects similar to modern psychological formulations, and in other respects are complimentary. It is hoped that improved understanding of meditation will contribute to an increased acceptance and use of these practices as aids to psychotherapeutic change and will facilitate meaningful research regarding meditation.
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Simonis, Linda. „Meditation als Selbsterfahrung und Selbstsorge in literarischen Texten der Vor- und Frühromantik“. Paragrana 22, Nr. 2 (November 2013): 170–80. http://dx.doi.org/10.1524/para.2013.22.2.170.
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Der vorliegende Artikel untersucht die sprachliche und ästhetische Darstellung meditativer Erfahrungen in der Literatur der Vor- und Frühromantik. In Anschluss an literarische Formen der frühen Neuzeit, die die meditatio als ein eigenes Genre der Literatur, insbesondere der Lyrik, etablierten, entdecken die Autoren des späten 18. und beginnenden 19. Jahrhunderts die Meditation als ein Medium der reflexiven Selbsterfahrung und -darstellung, das es erlaubt, das Ich sowohl in seiner Innerlichkeit als auch in seinem Verhältnis zur Natur und zum Kosmos zu erkunden. Träger des meditativen Vorgangs kann dabei zum einen die gegenwärtige Wahrnehmung einer Landschaft, eines Gegenstands oder Ablaufs der Natur, zum anderen aber auch die Erinnerung sein. Bestimmend für die frühromantischen und romantischen Adaptationen der Meditation ist dabei eine charakteristische Tendenz zur Verschmelzung, in der das meditierende Subjekt sich als eins mit der umgebenden Natur bzw. mit dem betrachteten oder erinnerten Gegenstand erfährt.
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Quinn, Brian. „The Alert Collector: Sources to Ponder: Developing a Meditation Collection“. Reference & User Services Quarterly 58, Nr. 2 (18.01.2019): 76. http://dx.doi.org/10.5860/rusq.58.2.6926.
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Meditation practices date back thousands of years to the forest-dwelling rishis of Asia who viewed it as a way to achieve spiritual growth leading to enlightenment. Meditation has today become an increasingly popular practice in mainstream western culture. News media continually churn out stories about the latest scientific results showing the physical, mental, and social benefits of meditating. Celebrities and athletes from the Beatles to David Lynch to LeBron James talk about how meditation has influenced their life and work. Meditation is practiced in corporations and boardrooms and is used in military training programs. Meditation has become commodified and commercialized, with meditation studios springing up in major cities, books about meditation hitting bestseller lists, and Silicon Valley engineers producing meditation apps by the dozens.
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Panbilnathan, Aranga. „Effects of Different Types of Meditation on Diastolic Blood Pressure“. Epidemiology International 07, Nr. 01 (31.03.2022): 13–16. http://dx.doi.org/10.24321/2455.7048.202203.
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Background: The study was intended to find out the effects of different types of meditations namely transcendental meditation and heart rhythm meditation on diastolic blood pressure among male college students. Methodology: Sixty male students studying bachelor’s degree in colleges in and around Tiruvannamalai District, Tamil Nadu, India were randomly selected as subjects to achieve the purpose of this study. The age of subjects ranged between 18 and 24 years, height and weight ranged from 158 to 171 cm and 56 to 69 kg respectively. The selected sixty subjects were divided into three groups of twenty subjects each at random. Group I (transcendental meditation), Group II (heart rhythm meditation) and Group III (control). Prior to and immediately after the training programme, all the subjects of three groups were tested on the selected dependent variable. ANCOVA (analysis of covariance) was used to analyse the collected data to find out the effects of different types of meditations on diastolic blood pressure. Whenever the obtained ‘F’ ratio for the adjusted post-test mean was found to be significant, Scheffe’s test was applied as post hoc test to determine the paired mean differences, if any. The 0.05 level of confidence was fixed to test the level of significance which was considered as an appropriate. Results & Conclusion: There was a significant differences exist among transcendental meditation group, heart rhythm meditation group and control group on selected physiological variable namely diastolic blood pressure. There was significant change on selected physiological variable namely diastolic blood pressure due to transcendental meditation and heart rhythm meditation after twelve weeks of training period. Significant differences were found between transcendental meditation group and heart rhythm meditation group on selected physiological variable namely diastolic blood pressure after twelve weeks of training period.
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Sparby, Terje. „It’s Like Growing Roots inside Something Deeply Familiar: An Explorative Qualitative Study of Anthroposophic Mantra Practice and the Subsidiary Exercises“. Religions 9, Nr. 8 (16.08.2018): 245. http://dx.doi.org/10.3390/rel9080245.
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Anthroposophic meditation is unique in that it arises within a European context and emphasizes cognition, self-development, and sociocultural renewal. This article presents the perceived effects of two of the most common Anthroposophic meditation practices within the current sample (N = 30). The first, Anthroposophic mantra practice, seeks to connect the practitioner to a spiritual reality. The second, the so-called subsidiary exercises, focuses on developing clear thinking, willpower, and certain virtues that support meditative development, while also deepening the connection between the meditative and daily life of the practitioner. Additionally, the subsidiary exercises may represent a way of reducing negative effects or handling potential challenges arising from meditation. Some themes overlap with the findings of previous studies on meditation. Other themes, such as cognitive insights, the development of virtues through meditative or spiritual practice, and the potential for beneficial impact on one’s sociocultural environment, open up new avenues of study.
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Butler, Michael. „The Relationship Between Meditation Experience and Intrusive Thoughts“. International Journal of Yoga Therapy 19, Nr. 1 (01.10.2009): 55–61. http://dx.doi.org/10.17761/ijyt.19.1.r3kj66t8l6p47p8r.
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Meditation has long been suggested as a means for improving mental health. This study examines whether meditation may be helpful to persons with intrusive thoughts. Fifty-three meditators from five sites of meditation reported their experience with meditation (how long they had been meditating and how much meditation they were currently doing per week), as well as their current experience of cognitive intrusions and related distress. Number of weeks experience with meditation was found to be negatively correlated with both severity of intrusive thoughts and negative evaluation of intrusive thoughts. Intensity of current meditation practice (minutes per week) was not found to be correlated with severity or evaluation of intrusive thoughts. It is concluded that experience with meditation provides psychological benefits consistent with the aims of both meditation traditions and many contemporary cognitive-behavioral therapy approaches. Meditation is theoretically and pragmatically compatible with contemporary cognitive-behavioral approaches and may be a useful supplement for treating clinical and nonclinical intrusive thoughts.
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Sparby, Terje, Philip Eilinghoff-Ehlers, Nuri Lewandovski, Yannick Pachernegg, Luis Schnitzler und Friedrich Edelhäuser. „Meditation Hindrances and Breakthroughs: A Multilevel First-Person Phenomenological Analysis“. Religions 15, Nr. 7 (18.07.2024): 865. http://dx.doi.org/10.3390/rel15070865.
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This article explores the topic of meditation hindrances and breakthroughs. In the traditional literature, meditation hindrances are seen as phenomena counteracting meditative activity. However, hindrances are also seen as grounds for meditative growth and breakthroughs. In current meditation research, there is an effort to understand negative effects, sometimes referred to as challenging, adverse, or harmful effects. Little is known about how people experience and deal with meditation hindrances, and especially how they experience the dissolution of hindrances (breakthroughs). The method applied to shed light on this is an innovative and multilevel phenomenological method, which includes biographical exploration, daily notetaking and reflection, and micro-phenomenology. The participants consisted of a group of five people, and the setting was a 6-day meditation retreat. We offer a new perspective on this research not only by developing the concept of meditation hindrances but also by suggesting and showing how negative effects may be part of a process leading up to a breakthrough, where the negative aspect dissolves, potentially giving rise to positive outcomes.
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Gianni Falvo, Perla, Giovanni Valeri Manera und Joel Zoss. „Conversation with Daniel Goleman about the relationship between the person viewing art and the art itself“. Studies in Digital Heritage 2, Nr. 1 (23.02.2019): X—XV. http://dx.doi.org/10.14434/sdh.v2i1.26872.
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Daniel Goleman, best known for his worldwide bestseller “Emotional Intelligence,” is most recently co-author of “Altered Traits: Science Reveals How Meditation Changes Your Mind, Brain and Body.” A meditator since his college days, Goleman has spent two years in India, first as a Harvard Predoctoral Traveling Fellow and then again on a Post-Doctoral Fellowship. Dr. Goleman’s first book, “The Meditative Mind: The Varieties of Meditative Experience,” is written on the basis of that research, offering an overview of various meditation paths. Goleman has moderated several Mind and Life dialogues between the Dalai Lama and scientists, ranging from topics such as “Emotions and Health” to “Environment, Ethics and Interdependence.” Goleman’s 2014 book, “A Force for Good: The Dalai Lama's Vision for Our World,” combines the Dalai Lama’s key teachings, empirical evidence, and true accounts of people putting his lessons into practice, offering readers guidance for making the world a better place. Having worked with leaders, teachers, and groups around the globe, Daniel Goleman has transformed the way the world educates children, relates to family and friends, and conducts business.
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Navarrete, Jaime, Marian Martínez-Sanchis, Miguel Bellosta-Batalla, Rosa Baños, Ausiàs Cebolla und Rocío Herrero. „Compassionate Embodied Virtual Experience Increases the Adherence to Meditation Practice“. Applied Sciences 11, Nr. 3 (30.01.2021): 1276. http://dx.doi.org/10.3390/app11031276.
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Virtual Reality (VR) could be useful to overcome imagery and somatosensory difficulties of compassion-based meditations given that it helps generate empathy by facilitating the possibility of putting oneself into the mind of others. Thus, the aim of this study was to evaluate the effectiveness of an embodied-VR system in generating a compassionate response and increasing the quality and adherence to meditation practice. Health professionals or healthcare students (n = 41) were randomly assigned to a regular audio guided meditation or to a meditation supported by an embodied-VR system, “The machine to be another”. In both conditions, there was an initial in-person session and two weeks of meditation practice at home. An implicit measure was used to measure prosocial behavior, and self-report questionnaires were administered to assess compassion related constructs, quality of meditation, and frequency of meditation. Results revealed that participants from the embodied-VR condition meditated for double the amount of time at home than participants who only listened to the usual guided meditation. However, there were no significant differences in the overall quality of at-home meditation. In conclusion, this study confirms that embodied-VR systems are useful for increasing adherence to meditation practice.
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Singh Bagga, Kulvinder. „EFFECT OF CONCENTRATIVE MEDITATION ON REACTION ABILITY“. International Journal of Advanced Research 11, Nr. 02 (28.02.2023): 1010–14. http://dx.doi.org/10.21474/ijar01/16336.
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The purpose of the study was to investigate the effect of meditation on reaction ability. Meditation is a practice in which an individual trains the mind or induces a mode of consciousness, either to realize some benefit or as an end in itself. Psychomotor abilities were always considered to be the foundation for technical skill and tactical ability in any given sports. Despite its popularity, little is known about the neural mechanisms by which meditation works, several electroencephalogram (EEG) studies have reported changes in spectral and frequency analysis during meditation inspired by techniques that focus on concentration. FFT (Fast Fourier Transform) was used to analysis investigate the composition of an EEG signal. Since the FFT transforms a signal from the time domain into the frequency domain, frequency distributions of the EEG was observed. With this understanding this research study was conceptualized to investigate effect of concentrative meditation on reaction ability. Fifty students were randomly selected as the subjects for the study. The age of the subjects ranged from 21 to 30 years. The subjects were assigned at random to experimental and control group each group consisting of twenty five students. The study was conducted for a period of eight weeks. The study examined EEG changes during meditation. The investigational paradigm involved 15-20 minutes of meditation, where the subjects were asked to close their eyes and adopt their normal meditation. Two groups comprising of twenty five subjects each were formed i.e. experimental Group and control group. The experimental group was given meditation in the morning session time and no meditational training was given to control group. Each subject of Experimental group was learning concentrative Meditation. Electroencephalogram (EEG) and psychomotor variables used to collect the data before and after meditational training to measure the effect of meditation. These results suggest that meditation provides no improvement in reaction ability. EEG findings from this study suggest that concentrative meditation techniques improves theta and alpha EEG patterns significantly. Key Words: Reaction Ability, Fast Fourier Transform (FFT) and Electroencephalogram.
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Kermavnar, Tjaša, und Pieter M. A. Desmet. „Technology and Meditation: Exploring the Challenges and Benefits of a Physical Device to Support Meditation Routine“. Multimodal Technologies and Interaction 8, Nr. 2 (29.01.2024): 9. http://dx.doi.org/10.3390/mti8020009.
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Existing studies of technology supporting meditation habit formation mainly focus on mobile applications which support users via reminders. A potentially more effective source of motivation could be contextual cues provided by meaningful objects in meaningful locations. This longitudinal mixed-methods 8-week study explored the effectiveness of such an object, Prana, in supporting forming meditation habits among seven novice meditators. First, the Meditation Intentions Questionnaire-24 and the Determinants of Meditation Practice Inventory-Revised were administered. The self-report habit index (SrHI) was administered before and after the study. Prana recorded meditation session times, while daily diaries captured subjective experiences. At the end of the study, the system usability scale, the ten-item personality inventory, and the brief self-control scale were completed, followed by individual semi-structured interviews. We expected to find an increase in meditation frequency and temporal consistency, but the results failed to confirm this. Participants meditated for between 16% and 84% of the study. The frequency decreased with time for four, decreased with subsequent increase for two, and remained stable for one of them. Daily meditation experiences were positive, and the perceived difficulty to start meditating was low. No relevant correlation was found between the perceived difficulty in starting to meditate and meditation experience overall; the latter was only weakly associated with the likelihood of meditating the next day. While meditation became more habitual for six participants, positive scores on SrHI were rare. Despite the inconclusive results, this study provides valuable insights into challenges and benefits of using a meditation device, as well as potential methodological difficulties in studying habit formation with physical devices.
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Nowak, Kamil. „Nierozróżniający wgląd w medytacji buddyzmu chan i jego wczesnobuddyjskie analogie“. Argument: Biannual Philosophical Journal 7, Nr. 1 (01.06.2017): 97–110. http://dx.doi.org/10.24917/20841043.7.1.5.
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Undifferentiating insight in the Chan Buddhist meditation and its early Buddhist analogies: In the paper a comparative analysis of Chan Buddhist meditation and the early Buddhist meditation has been conducted. In the first part the meditational instructions present in Zuochan yi and the corresponding texts of Chinese Buddhism have been demonstrated. Subsequently, based on those texts, the ideal type of Chan Buddhist meditation is created. The second part consists of the analysis of Aṭṭhaka‑vagga with the corresponding motifs from the other Pali Canon Suttas. The last part consists of a comparative analysis of the ideal type of Chan Buddhist meditation and meditation as shown in Aṭṭhaka‑vagga. The whole of the analysis aims at demonstrating the topos common for the early Buddhist tradition and Chan Buddhism.
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Chevalier, Gaétan. „The Effects of Grounding on Meditation Quality: Preliminary Study Report—A Case Series“. Energy Psychology 14, Nr. 2 (01.11.2022): 13–50. http://dx.doi.org/10.9769/epj.2022.14.2.gc.
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Background: Published research shows that grounding the human body to Earth (also called “earthing”) produces multiple health benefits. An earlier study documented immediate and abrupt changes in the left hemisphere of the brain upon grounding, an indication of improved brain function (Chevalier et al., 2006). The findings suggest that grounding might improve the practice of meditation, an activity that has gained widespread popularity throughout the world. Objective: To explore possible added benefits from meditating indoors while grounded, an experiment was set up involving 10 longtime meditators. Methods: : Brain mapping with electroencephalographic (EEG) electrodes applied to the head was used to measure brain function during grounding vs. non-grounding periods of the meditation. The participants were monitored separately while meditating in a special conductive recliner chair. They were grounded for 40 minutes in the middle of their meditation session. Grounding was accomplished by using conductive cords to connect the chair, as well as patches applied to the palms of the hands, to the grounding system of the building. For the first 15 minutes of the meditation and the last 10 minutes, participants were disconnected, that is, not grounded. They were blind to when they were and were not grounded. Results: Both objectively and participatively, a deeper meditation was documented during the period of the meditation when participants were grounded compared to when they were not grounded. About half of the participants showed evidence through brain mapping of improvements in brain function. The principal characteristics of the meditation improvements during grounding were: (a) high Alpha in the frontal lobes (increased top-down control regulation and emotional control), (b) high Theta (increase in internal focus, spiritual awareness, and meditation), and (c) tendencies toward brain disorders disappeared during grounding. Conclusion: This small pilot project presents evidence that meditating indoors while grounded offers benefits beyond the meditation itself and replicates traditional practices in which individuals meditated while sitting on the ground. These results warrant more research with more participants and a control group.
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Kwon, Junghyun. „Self-Care for Nurses Who Care for Others: The Effectiveness of Meditation as a Self-Care Strategy“. Religions 14, Nr. 1 (09.01.2023): 90. http://dx.doi.org/10.3390/rel14010090.
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Self-care is how nurses promote their own physical and mental health. Effective self-care is any strategy practiced on a regular basis to prevent stress and anxiety and to enhance the health and well-being. Self-care ranges from getting more rest to seeking professional help. Meditation practice is known to be an effective self-care strategy. The purpose of this study is to assess the effect of meditation as a self-care strategy among Korean nurses. Two groups of nurses at the university hospital, one with meditation experience and the other without, were selected as study participants, and their depression and resilience were analyzed. The results of the study show that, first, depressive symptoms were more prevalent among the nurses in the non-meditative group (62.2%) than the ones in the meditative group (15.6%), and resilience positivity was higher in the meditative group (4.01 ± 0.44) than in non-meditative group (3.04 ± 0.41). Second, nurses with depressive symptoms demonstrated particularly low resilience in both groups, indicating that resilience is inversely associated with other metal disorders. Third, after one and a half years since the study, the turnover rate of the non-meditative group (17.8%) was twice that of meditative group (8.9%). As stated in the earlier self-care literature that stressed the benefits of meditation, this study confirms that consistent meditation experience on a regular basis has an effect on nurses’ well-being via lower depression and promotes higher psychological well-being via resilience. This study is expected to provide the data collected from the field, including personal narratives, to establish more effective self-care strategies in personal and professional settings.
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Saad, Adam E., Lea Tortelero, Sloane Sheldon und Fedor Panov. „36 Impact of Neuropsychological Performance and Anxiety on Meditation in Drug Resistant Epilepsy (DRE) Patients Implanted with a Responsive Neurostimulation (RNS) Device“. Journal of the International Neuropsychological Society 29, s1 (November 2023): 910–11. http://dx.doi.org/10.1017/s1355617723011189.
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Objective:Responsive neurostimulation (RNS) is a surgical intervention to reduce the frequency of seizures as an adjunctive therapy for patients with drug-resistant epilepsy (DRE). Presurgical neuropsychological evaluations capture symptoms of anxiety and depression, which occur in higher rates within the epilepsy population than in the general population; however, the effects of mood are commonly overlooked or underappreciated in the conceptualization of cognitive functioning and overall quality of life. Previous studies have shown the effects of attentional control and executive functioning on engagement in meditative states. The present study examines pre and post-meditation self-reported anxiety symptoms and the electrophysiological changes captured intracranially during meditation sessions in patients implanted with an RNS device. This study seeks to utilize presurgical neuropsychological evaluations to explore relationships between cognitive profiles and meditative state changes, and reductions in anxiety.Participants and Methods:This study presents a series of 10 patients who underwent RNS device implantation for the treatment of DRE at Mount Sinai Hospital. All patients had at least one contact in the basolateral amygdala. Prior to surgical implantation of the RNS device, all patients completed a comprehensive neuropsychological evaluation based on the NIH Common Data Elements Battery for Epilepsy Patients. Patients in this study completed a 17-and 22-minute meditation protocol based on loving-kindness and Focal Awareness (FA) meditation. Control points and mind-wandering phases were utilized to distinguish the meditative portion of the study during intracranial recordings. All patients completed a pre- and post-meditation questionnaire adapted from the PROMIS Anxiety Short Form as well as self-ratings on meditation depth and satisfaction.Results:Presurgical neuropsychological evaluation of patients showed elevated levels of anxiety on the BAI (M = 18.14, SD = 12.03) and depression on the BDI-II (M = 15.57, SD = 6.92). Neuropsychological findings localized to frontal or frontotemporal deficits in 80% of the patients were captured in this study. Regarding lateralization, 50% of patients presented with bilateral weakness on neuropsychological evaluation, with the rest showing unilateral profiles. A negative correlation was observed between patient responses on pre-meditation anxiety measures and self-reported depth of engagement in meditation, r = -0.65, p = .043. When all meditation sessions were evaluated, patients displayed a reduction in anxiety levels pre- and post- meditation, t = 2.3, p = .03.Conclusions:Present findings suggest a reduction in anxiety symptoms following completion of a meditation paradigm. Additionally, a relationship between anxiety and depth of engagement in meditation was identified. During each meditation session, electrocorticography data was collected and analyzed. Given the high comorbidities of anxiety and depression as well as cognitive symptoms common for individuals with epilepsy, a systems-based approach may enhance conceptualization of neuropsychological and neuropsychiatric evaluations, which may have a significant clinical impact. Evaluation of neuropsychological profiles, meditation effects, and anxiety in this population may support cross-discipline understanding of cognitive and psychiatric profiles to better inform treatment recommendations.
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T, Bulgan. „REVIEWING ON THE MEDITATIVE STRUCTURES IN BUDDHIST PHILOSOPHY“. Philosophy and Religious Studies 20, Nr. 498 (09.02.2018): 107–16. http://dx.doi.org/10.22353/prs20181.14.
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dhyāna, samādhi, the King of Concentration (Samādhirāja) Sūtra, the disturbing emotions (kleśa), single-pointed concentration, the meditative stages of Buddhist path, the nine mental states, Samatha meditation, “Calm abiding meditation, mindfulness on, resultant liberation (nirvāṇa); selflessness of phenomena,
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Martini, Larkin, Mark Vincent Huerta, Jazmin Jurkiewicz, Brian Chan und Diana Bairaktarova. „Exploring Students’ Experiences with Mindfulness Meditations in a First-Year General Engineering Course“. Education Sciences 14, Nr. 6 (29.05.2024): 584. http://dx.doi.org/10.3390/educsci14060584.
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With growing mental health concerns among college students, they need to effectively develop skills to alleviate stress amidst the demands of university life. Teaching mindfulness skills to engineering students early in their programs, such as during introductory courses, may provide students with the tools they need to effectively cope with academic stressors, support well-being, and mitigate mental health concerns. This study aimed to understand the variation in experiences of engineering students who participated in weekly mindfulness meditation during a first-year cornerstone engineering course. This study used a thematic analysis approach to analyze students’ in-class, weekly reflections from eight meditation exercises across two course sections. The frequency of codes and themes were then analyzed across meditation types to identify trends in student experiences. Our results show that the most common student experience from engaging in mindfulness meditation was feeling less stressed, calmer, and more relaxed. Other positive experiences include feeling more energized and focused. Some students, however, did report some negative experiences, such as distress and tiredness. The Dynamic Breathing exercise, in particular, showed higher rates of negative experiences than other meditation types. The results also demonstrate that different types of meditations produce different student experiences. Meditation exercises with open monitoring components showed higher rates of insight/awareness and difficulty focusing attention than focused attention meditations. These findings indicate that utilizing weekly mindfulness exercises in introductory engineering courses can benefit students’ overall mental health and well-being when adequately implemented.
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Amihai, Ido, und Maria Kozhevnikov. „The Influence of Buddhist Meditation Traditions on the Autonomic System and Attention“. BioMed Research International 2015 (2015): 1–13. http://dx.doi.org/10.1155/2015/731579.
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Cognitive and neuroscience research from the past several years has shed new light on the influences that meditative traditions have on the meditation practice. Here we review new evidence that shows that types of meditation that developed out of certain traditions such as Vajrayana and Hindu Tantric lead to heightened sympathetic activation and phasic alertness, while types of meditation from other traditions such as Theravada and Mahayana elicit heightened parasympathetic activity and tonic alertness. Such findings validate Buddhist scriptural descriptions of heightened arousal during Vajrayana practices and a calm and alert state of mind during Theravada and Mahayana types of meditation and demonstrate the importance of the cultural and philosophical context out of which the meditation practices develop.
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Ardana, I. Ketut, und Putu Sri Marselinawati. „MEDITASI PERSPEKTIF PATANJALI YOGA SUTRA“. Jnanasiddhanta : Jurnal Teologi Hindu 5, Nr. 1 (14.12.2023): 81. http://dx.doi.org/10.55115/jnana.v5i1.4077.
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Humans do not optimize all of their brain's abilities, in general, humans only use 1% of their brain's abilities on average. 99% of the capabilities of the human brain can be accessed from super conscious awareness by practicing meditation. The purpose of this study was to find out the types and steps of meditation contained in the Patanjali Yoga Sutras to access self-awareness so that the human body, mind and spirit can function optimally. Meditation helps relax the muscles and nerves because the senses and mind focus on one object while meditating. In the Patanjali Yoga Sutras it is stated that meditation is able to overcome the turmoil of the mind, so that it is able to see the true self, with regular meditation the mind becomes a friend. This research is of a qualitative type with psychological, theological, and phenomonological approaches. Data collection methods in this study are observation, literature study, interviews, and documentation. The analysis strategy in this research is descriptive qualitative analysis. From the results of this study it can be concluded that the meditation contained in the Patanjali Yoga Sutras consists of 4 types, namely, chakra meditation, so-ham meditation, pranayama meditation and turya meditation (super conscious)
Keywords: meditation, Patanjali Yoga Sutra
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mishra,, Gaurav. „Harmony as an Aesthetic Approach for Meditation Centers“. INTERANTIONAL JOURNAL OF SCIENTIFIC RESEARCH IN ENGINEERING AND MANAGEMENT 08, Nr. 04 (11.04.2024): 1–5. http://dx.doi.org/10.55041/ijsrem30584.
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In recent years, meditation centres have become increasingly popular among individuals seeking solace, tranquillity, and respite from the pressures of contemporary life. This research paper seeks to explore the significance of harmony as an aesthetic approach in designing and organizing meditation centres, with the aim of enhancing the overall meditative experience for practitioners. By conducting an interdisciplinary examination of architecture, interior design, and psychological well-being, this study aims to investigate the role of harmonious aesthetics in facilitating a more effective and fulfilling meditation experience. The study emphasizes the importance of harmonious aesthetics in shaping the design of meditation centres. The pursuit of visual appeal extends beyond mere aesthetics to encompass a multisensory experience that evokes a sense of calmness and promotes mindfulness. The interplay of colours, textures, and spatial arrangements come together to create a serene atmosphere that guides practitioners on a journey inward. The paper underscores the significance of interior design in fostering harmony in meditation centres. Interior spaces that incorporate calming colour palettes, natural materials, and minimalist aesthetics create an environment that is conducive to meditation. Researchers examine the psychological impact of these design choices on practitioners, exploring how a harmonious interior can facilitate a deeper sense of mindfulness and focus during meditation sessions. Furthermore, the study analyses case studies of existing meditation centres that are renowned for their aesthetic excellence. By identifying commonalities in their design philosophies and best practices, the paper aims to inform architects, designers, and meditation practitioners alike. The goal is to foster a deeper understanding of the role of intentional aesthetics in enhancing the meditative journey and contributing to holistic well-being. In conclusion, this research paper emphasizes the significance of harmony as a key aesthetic principle in meditation centre design. By focusing on harmonious aesthetics, architects, designers, and meditation practitioners can create an environment that promotes inner peace, mindfulness, and overall well-being. The findings of this study contribute to the evolving discourse on meditation centre design and have practical implications for those involved in the design and construction of such spaces. Keywords: harmonious aesthetics, design of meditation centres, multisensory experience, harmony principle
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T.Bulgan. „REVIEWING ON THE MEDITATIVE STRUCTURES IN BUDDHIST PHILOSOPHY“. Философи, шашин судлал 20, Nr. 498 (01.09.2018): 107–16. http://dx.doi.org/10.22353/prs.v20i498.2104.
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Key words: dhyāna, samādhi, the King of Concentration (Samādhirāja) Sūtra, the disturbing emotions (kleśa), single-pointed concentration, the meditative stages of Buddhist path, the nine mental states, Samatha meditation, “Calm abiding meditation, mindfulness on, resultant liberation (nirvāṇa); selflessness of phenomena,
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Gu, Huang, Tiantian Liang, Zhaoyang Xin, Zilu Lu, Qiaoling Li und Hao Hong. „Impact of Long-Term Shaolin Zen Meditation on Emotional Processing in Aging: A Visual ERP Study“. Behavioral Sciences 13, Nr. 6 (19.06.2023): 513. http://dx.doi.org/10.3390/bs13060513.
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The aging process is always accompanied by a decline in cognitive and emotional functions. Although previous studies have identified the positive effects of different meditative practices on emotional and cognitive functions, few studies have investigated the most primitive Chinese meditation—Shaolin Zen meditation. In particular, data are extremely limited regarding the brain mechanism of the effects of Shaolin Zen meditation on cognitive and emotional functions during aging. The current study aimed to explore the effects of long-term Shaolin Zen meditation practice on event-related potentials (ERPs) during facial emotion recognition in aging. ERPs were recorded from 16 monks with long-term meditation experience and 20 controls without meditation experience. The significant age-related degenerative changes in the early ERP components did not present in the meditators but only in the controls without meditation experience. Additionally, we found no group differences in the late P3 component. These findings suggest that long-term Shaolin Zen meditation practice can counteract the age-related cognitive decline in the “down-top” automatic processing of emotional stimuli.
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Spirkina, A. K. „The role of silence in the production of social order in meditation (on the example of vipassana)“. RUDN Journal of Sociology 23, Nr. 2 (30.06.2023): 389–403. http://dx.doi.org/10.22363/2313-2272-2023-23-2-389-403.
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The article considers silence as the most important component of vipassana (meditation technique from early Buddhism) as it is taught in the tradition of S.N. Goenka. As a religious vow, silence is a condition for the successful meditation retreat. Although meditative silence does not seem to form sociality, vipassana courses are a collective practice. After the end of courses, the desire of people to meet and meditate together proves the need not in a ‘solitary’ silence but in a group that produces special collective silence. The author considers the silent co-presence of people in the meditation center ‘here-and-now’ as a special interactive situation, a social feature of the meditation practice, and shows how the subjective success of this interaction and its methods depend on the technical and spatial conditions of the meditative center. The empirical basis of the article is mainly the author’s participant observation (in the role of a new student). Based on the concepts of sociology of everyday life, the author describes the key mechanisms of the production of sociality in various situations of joint forced silence during the vipassana course - from collective meditation in the common room to the silent organization of joint activities in the meditation center. By partially reproducing the basic social conditions of the center at home - silence and the support of those around them - meditators manage to ensure the continuity of the practice and to successfully integrate it into their daily lives outside the meditation center.
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Froeliger, Brett, Eric L. Garland, Rachel V. Kozink, Leslie A. Modlin, Nan-Kuei Chen, F. Joseph McClernon, Jeffrey M. Greeson und Paul Sobin. „Meditation-State Functional Connectivity (msFC): Strengthening of the Dorsal Attention Network and Beyond“. Evidence-Based Complementary and Alternative Medicine 2012 (2012): 1–9. http://dx.doi.org/10.1155/2012/680407.
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Meditation practice alters intrinsic resting-state functional connectivity (rsFC) in the default mode network (DMN). However, little is known regarding the effects of meditation on other resting-state networks. The aim of current study was to investigate the effects of meditation experience and meditation-state functional connectivity (msFC) on multiple resting-state networks (RSNs). Meditation practitioners (MPs) performed two 5-minute scans, one during rest, one while meditating. A meditation naïve control group (CG) underwent one resting-state scan. Exploratory regression analyses of the relations between years of meditation practice and rsFC and msFC were conducted. During resting-state, MP as compared to CG exhibited greater rsFC within the Dorsal Attention Network (DAN). Among MP, meditation, as compared to rest, strengthened FC between the DAN and DMN and Salience network whereas it decreased FC between the DAN, dorsal medial PFC, and insula. Regression analyses revealed positive correlations between the number of years of meditation experience and msFC between DAN, thalamus, and anterior parietal sulcus, whereas negative correlations between DAN, lateral and superior parietal, and insula. These findings suggest that the practice of meditation strengthens FC within the DAN as well as strengthens the coupling between distributed networks that are involved in attention, self-referential processes, and affective response.
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Hascher-Burger, Ulrike. „Music and Meditation: Songs in Johannes Mauburnus's Rosetum exercitiorum spiritualium“. Church History and Religious Culture 88, Nr. 3 (2008): 347–69. http://dx.doi.org/10.1163/187124108x426538.
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AbstractThe Rosetum exercitiorum spiritualium et sacrarum meditationum of Johannes Mauburnus is considered the most extensive and influential treatise on meditation in the circles of the late Devotio Moderna. It was printed in five editions from the late fifteenth to the early seventeenth century. Besides instructions for numerous meditations of varying length, this treatise contains seven religious songs which were intended to stir up the emotions and facilitate the correct disposition for meditation. These songs were created as contrafacts, meaning that the newly composed texts were sung to well-known melodies of liturgical hymns and religious songs. In song rubrics, Mauburnus gives precise instructions about their function as an aid to summoning the motivation for the great number of spiritual exercises that had to be accomplished by the adherents of the Devotio Moderna every day. A unique feature of the Rosetum is the combination of a concrete meditation with a corresponding written song. These songs have not yet been examined systematically. The texts were edited by Guido Maria Dreves in Analecta hymnica on the basis of the edition printed in Paris in 1510. The melodies have not yet been reconstructed. In this article, the seven contrafacts are studied for the first time from the point of view of their structure and function, and their melodies are reconstructed on the basis of liturgical sources associated with the Devotio Moderna.
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Vimal Cruz, Meenalosini, Suhaima Jamal, Camden Wahl und Sibi Chakkaravarthy Sethuraman. „Investigating the impact of mindful breathing meditation on brain waves: a study on young adults“. Neuropsychological Trends, Nr. 35 (April 2024): 19–44. http://dx.doi.org/10.7358/neur-2024-035-cruz.
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Extensive evidence affirms meditation’s impact on both physical and mental well-being, consistently highlighting increased alpha power during meditation. This study investigates how mindful breathing meditation affects brain waves in young adults, using EEG data from 15 participants. Focusing on boosting alpha wave power, the study shows a significant postmeditation increase. Data was processed with Finite Impulse Filters, Independent Component Analysis, Short-term Fourier analysis, and power spectral density analysis. The results highlight substantial alpha wave changes pre- and post-meditation. Additionally, data was preprocessed for machine learning-based classifiers (Support Vector Machine, Logistic Regression, Decision Forest, and Naïve Bayes) to categorize brain waves into Delta, Theta, Low Alpha, High Alpha, Low Beta, and High Beta. Comparative analysis reveals the strong impact of mindful breathing meditation and binaural beats on brain wave patterns. This research enhances our understanding of meditation’s physiological effects on brain function, emphasizing its potential for improving mental well-being.
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Heeter, Carrie, Marcel Allbritton, Rebecca Lehto, Patrick Miller, Patricia McDaniel und Michael Paletta. „Feasibility, Acceptability, and Outcomes of a Yoga-Based Meditation Intervention for Hospice Professionals to Combat Burnout“. International Journal of Environmental Research and Public Health 18, Nr. 5 (03.03.2021): 2515. http://dx.doi.org/10.3390/ijerph18052515.
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(1) Background. This research examined the feasibility, acceptability and outcomes of delivering a 6-week yoga-based meditation intervention to clinical teams of hospice professionals (HPs) at a large non-profit hospice organization. The intervention was designed to increase mind-body integration and combat burnout. This article was written for different audiences, including research scientists who study interoception, burnout, meditation, or yoga, designers of meditation interventions, and hospice organizations looking for ways to mitigate HP burnout. (2) Methods. The intervention was launched within clinical teams, beginning with a half-hour online introduction to the program and exposure to the week 1 meditation at each team’s monthly all-staff meeting. Throughout the program, HPs could access the meditations on their own via their workplace computers, tablets, and smartphones. Online pre- and post-intervention surveys were submitted by 151 HPs, 76 of whom were exposed to the intervention and completed both surveys. The surveys assessed burnout using the Professional Fulfillment Index and mind-body integration using the Multidimensional Assessment of Interoceptive Awareness scales. (3) Results. Two-thirds of HPs who were present at a staff meeting where the program was introduced went on to do a meditation on their own at least once. Half of HPs expressed a desire to continue with access to the meditations after the 6-week program ended. Due to COVID-19 work from home restrictions, three-fourth of HPs did a meditation at home, 29% in a car between patient visits (not while driving), and 23% at the office. Higher interoceptive awareness was significantly related to lower burnout, particularly lower work exhaustion. Meditation frequency was significantly related to higher interoceptive awareness but not to burnout. Interpersonal disengagement was rare and temporary. (4) Conclusions. Findings showed that the yoga-based meditation intervention was feasible and acceptable and associated with higher interoceptive awareness. The results point to a role for interoceptive awareness in reducing the risk for burnout.