The Philosophy and Psychology of Consciousness 1998

Meditation Practical

Greg Bowering, May 1998 (with slight corrections July 1998)

 

Introduction

This report assesses a form of meditation in terms of its supposed effects on the practitioner. The form in question involved focusing awareness on a mantra whilst seated with eyes closed. For brevity, I invent a term "simple mantric meditation" (SMM) to refer to that form. Subjective effects of SMM were experienced first-hand during 15 sessions, each session lasting 15-20 minutes. The method is described in more detail in appendix A. Results were noted in a diary following each session. The diary has been reproduced in appendix B.

In discussing effects and benefits, I distinguish between those that are transient, existing only during SMM, and those that are more permanent. In each case I consider four sub-categories of effect that fall under the larger group of mystical experiences referred to by Deikman (1974) as "trained sensate". Effects are discussed in relation to my experiences and those described in Deikman (1974), Ornstein (1972), and West (1982). In the case of more permanent effects, I also discuss effects belonging to the "trained transcendent" category.

Transient Effects

My experience with SMM included a wide range of transient effects. They belong to the "trained sensate" category because I experienced them as part of a deliberate, practiced method intended to alter my mode of consciousness (Deikman, 1974). In assessing SMM, I look at some transient objective effects, then focus on 4 kinds of transient subjective effect:

1. relaxation (both physical and mental);
2. heightened perception;
3. heightened self-awareness; and
4. other mystical experience (as defined by Deikman).

Transient Objective Effects (Physiological)

Transient objective physiological effects of meditative practices have been measured in various studies. For example, West (1982) cites an electroencephalogram (EEG) recording from a Zen Buddhist monk practicing the ‘zazen’ (just sitting) form on non-concentrative meditation. The EEG showed "initial 11Hz. alpha frequencies in the central and frontal regions", and later "occasional rhythmical theta trains of 6-7Hz." A similar experiment cited by Deikman (1974) refers to slower than normal alpha/theta frequencies measured by an EEG machine, and also lower base-level muscle tension throughout the body. These objective physiological effects are very similar to those measured during stages of deep sleep (Gleitman, 1991, pp. 85-92). It is thus reasonable to wonder whether meditation has similar restorative effects on the mind and body to those of deep sleep.

Transient Relaxation

From a sample of 83 meditators engaged in regular SMM, psychological and physiological experiences of relaxation were the most frequently reported during a study by West (1980, cited in West, 1982). Reported experiences included:

From 13 of 15 of my SMM sessions I reported some kind of relaxation. Unfortunately I simply used the term "relaxed" rather than any less abstract description. I was referring to a relative lack of feeling any psychological or physiological tension. Such relaxation is an ordinary every-day event for me: I relax every time I climb into bed at the end of a long, hard day. Judging by experience, I didn’t generally find the relaxation effect any better than that of say, spending 15 minutes in a hot spa. However, I note that the latter seems to achieve more of its effect through physiological means, whilst the former seems to create relaxation through the mind. Similarly, I find listening to certain types of music relaxes first my mind, then my body. In terms of convenience, simplicity, subjective level of relaxation, and general pleasure, I prefer lying down and listening to music over practising SMM.

Transient Heightened Perception

The effects of meditation on perception are varied. Ornstein refers to a "withdrawal of the senses" and the "turning off" of perception of the external world. He cites evidence that demonstrates the coincidence of the moment that a constant perceptual stimuli is habituated with the appearance of alpha and theta frequencies in the brain (as measured by EEG). This appearance corresponds with those appearing during meditation.

Seemingly contradictory to these findings, both Deikman and West refer to "sensory enhancement" and heightened perception occurring during meditation. Ornstein further describes the "receptive mode" of consciousness that is developed through meditation. How is this contradiction reconciled?

It is known that sleep has multiple distinct stages, with different physiological properties (Gleitman, 1991). Similarly, distinct levels of trance and hypnosis have been identified (Blouer, 1980, Chapter 7). It is conceivable then, that meditation takes the practitioner through a progression of distinct stages, each one a different state of consciousness. Hence we might attribute mental quietude, alertness and sensory enhancement to one stage, and sensory withdrawal, "the void", and "mysterious darkness" to another. Further "indescribable states" (Deikman, 1974) may correspond to yet another distinct stage or stages.

In my SMM experience, however, I noted states that corresponded simultaneously to both sensory enhancement and withdrawal. Often I would lose my sense of body, yet at the same time I would experience heightened auditory perception and uncontrolled visual activity in my minds eye. Perhaps sensory enhancement was only apparent, corresponding to the withdrawal from my attention of a ‘competing’ sense.

Transient Heightened Self-Awareness

There is also apparent contradiction amongst documented accounts of the effects of meditation on self-awareness. While Deikman and others refer to a "less vivid sense of self", and feelings of oneness with the universe, West describes reports of an increase in self-awareness. Buss’s hypothesis of "private self-awareness" (1980, cited in West, 1982) indicates benefits meditation should bring by increasing self-awareness. The contradiction can be resolved by realising a distinction between the terms "sense of self" and "self-awareness". "Less vivid sense of self" refers to a blurring of the notional boundary between the self and the rest of reality. At the same time, one can still be self-aware, but without a sense of self, the self-awareness would have to be third-person and objective instead of first-person and subjective.

I experienced some fleeting moments of a change in my sense of self during some of my SMM sessions. In once case I felt "engulfed" in the mantra. In another, I felt as if I was located deeper within my brain than usual. In terms of self-awareness, if anything, I felt perhaps only slightly more self-aware than usual. (If self-awareness is a desirable goal of meditation, I think it might be better for me to look in a mirror!)

Other Transient Effects

Other transient mystical effects of meditation include: moments of joy; timelessness, reverence and awe, and indescribable states (Deikman, 1974).

I certainly experienced an altered perception of time, but not quite anything I would consider timelessness. Nor did I experience the other effects. Likewise, West’s study of 83 meditators did not contain such reports. However, in both cases, the practitioners were novices. Perhaps more training or regular practice is required to experience such rare experiences. Hence I cannot comment from experience on the potential of SMM to produce such experiences, although there is no reason to doubt they are possible.

More permanent effects

Most people would not doubt that regular relaxation has various long-term benefits. However, in assessing long-term effects of meditation, the critical question is: "How do the long-term effects differ from those of other relaxing activities?" Unfortunately such comparisons are difficult to make objectively.

There are two kinds of permanent effects of meditation: those that follow in the wake of the regular experience of the transient effects; and those rare, intense mystical phenomena which represent a sharp and permanent change in the mind, an enlightenment, referred to by Deikman as "trained transcendent". My experience with SMM did not provide any first-hand evidence of either kind.

Unfortunately, it is difficult to devise an unbiased experiment to measure the permanent benefits of regular meditation. How can the placebo effect be ruled out? Beliefs and attitude are inexorably intertwined with the regimens and philosophies of meditation. Consequently, the reductionist paradigm could prove to be an inappropriate tool for its analysis.

West reports evidence for long-term psychological benefits including calmness and relief of tension, and long-term physiological benefits including relaxation and better sleep. Buss (1980, in West) posits that the increased self-awareness from meditation leads to long-term self-improvement, greater coherence of behaviour with values, and increased depth of emotion. Ornstein warns that misguided use of meditation might lead to an unhealthy self-withdrawal from society or reality. Both Ornstein and Deikman consider meditation to invoke the utilisation of a distinct and vital "receptive mode" of consciousness. Deikman suggests that although this mode is used on a day to day basis (such as with the use of creative intuition, and as part of the experience of love) our Western culture has mostly repressed it. He speculates that our future survival may depend on being able to develop this part of our minds, since threats to our survival are now more to do with social rather than individual issues.

Within the framework of a religion, a "trained transcendent" experience would serve to cement the practitioner’s faith. It is conceivable that many organised religions could not exist without such a phenomenon. The experience might result in a relatively predictable, profound and permanent effect on the cognitive belief system. Whilst trancendendental experiences defy understanding, Deikman appeals to the concept of cognitive "de-automization" to attempt one explanation. De-automization refers to a "shake-up" of "automatic perceptual and cognitive structures". From my understanding, it is analogous to the spontaneous-recovery from short-term habituation (Gleitman, 1991), except that it doesn’t happen automatically. The effected automatic structures might correspond to long-term habituation developed from an early age. Deikman points out that the result should not be thought of as regression. He argues that such a shake-up is necessary for us to fully utilise our "receptive mode" of consciousness. Although he introduces the process as explanation for otherwise inexplicable transient effects, I suggest that it might more directly explain the more permanent transcendent sensate. To explain a transient experience resulting from de-automization requires some kind of spontaneous "re-automization" process to serve to terminate the experience and return things to normal.

Conclusion

Meditation undoubtedly does interesting things with our minds and bodies. It effects our state of consciousness. It alters our perceptions: sensory perceptions; time perception; sense of self; and self-awareness. It calms and relaxes both mind and body. It is claimed to be instrumental in gaining trancendental enlightenment, and to allow us to better utilise our cognitive potentials.

I practiced a simple form of mantric meditation for 15 sessions, each lasting 15-20 minutes. I found it to be simple and quite relaxing on the positive side, but sometimes strange, sometimes uncomfortable, and often boring. However, even if I were to practice it longer and more regularly, I could never conclude anything from the lack of first-hand experience of a documented effect. In contrast to this, every effect I do experience calls for some explanation. It is evident that science must somehow come to terms with mystical experience, as highlighted by William James (1902, cited in Bouer, 1980, Chapter 3):

Our normal waking consciousness, rational consciousness as we call it, is but one special type of consciousness, whilst all about it, parted from it by the filmiest of screens, there lie potential forms of consciousness entirely different. We may go through life without suspecting their existence; but apply the requisite stimulus, and at a touch they are there in all their completeness, definite types of mentality which probably somewhere have their field of application and adaptation. No account of the universe in its totality can be final which leaves these other forms of consciousness disregarded. How to regard them is the question – for they are so discontinuous with ordinary consciousness. Yet they may determine attitudes though they cannot furnish formulas, and open a region though they fail to give a map. At any rate, they forbid a premature closing of our accounts with reality.

References

Bouer, C. (1980). "The Secrets of a Hypnotist in General Practice". Volume 1. Hawkesbury Medical Publishing, Sydney.

Deikman, A. (1974). Bimodal Consciousness and the Mystic Experience. In Lee, Ornstein et al "Symposium on Consciousness". Chapter 5, 67-88. Harmond Sworth, New York.

Gleitman, H. (1991). "Psychology". 3^rd Ed. W.W Norton & Co., New York.

Ornstein, R.E. (1972). "The Psychology of Consciousness". W.H. Freeman, San Fransisco.

West, M. (1982). Meditation and Self-Awareness. In G. Underwood, "Aspects of Consciousness". Academic Press, London.

 

Appendix B

Meditation Diary

Time: 12.20pm Saturday 14 March 98

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Time: 5.50am Tuesday 17 March 98

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Time: 8pm Wednesday 18 March 98

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Time: 8am Monday 23 March 98

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Time: 9am Wednesday 25 March 98

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Time: 10:25am Friday 27 March 98

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Time: 12:15pm Saturday 28 March 98

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Time: 8:30am Monday 30 March 98

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Time: 9:50am Wednesday 1 April 98

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Time: 11:50am Saturday 4 April 98

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Time: 9:45am Monday 6 April 98

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Time: 11am Wednesday 8 April 98

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Time: 6:20pm Tuesday 14 April 98

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Time: 2pm Wednesday 15 April 98

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Time: 8:55am Friday 17 April 98

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