How can we recount the variety of meditations?
The term ‘meditation’ is generic for practices as diverse as ‘sports’.
Goals differ considerably, so does the act of meditating.
Below, central aspects will be briefly reviewed. The purpose is to shed some light on the meditation phenomenon in general, and to put Acem Meditation into perspective.
Naturalistic meditations
Forms of meditation may be found in almost all cultures, both in the East and the West. Even persons unaware of how to meditate have probably some acquaintance with naturalistic meditations. Usually, they are not undertaken systematically. The meditative experience may occur when we are in the right mood or at the right place, e.g., when listening to a waterfall, experiencing the deep silence of nature, or when looking into a fire. On these occasions our consciousness may spontaneously start to flow freely. As a rule, subtle sensory stimulation with calming, soothing or aesthetic qualities captures the mind. Time may stop; one is.
To modern man, naturalistic meditations tend to be non-religious. However, in some societies they may be used to get in touch with spirits of an animistic universe. Naturalistic meditations are usually relaxing and enriching. Their potential as a means to personality development and self-understanding, however, is limited. Such practices are hard to schedule. The moments of meditation occur spontaneously. If naturalistic meditations are the sole source of refining the mind, life will have to be organised around conditions that facilitate such experiences. Much time will be spent in waiting for the precious moments to occur. Conducive surroundings are rarely available to the modern man of urban or even rural communities. Nevertheless, in naturalistic meditations, deep longings are met whatever society we happen to live in. Some parts of us are attracted towards nature, its vastness, horrors, beauty, and wonders.
Goals:
experience or change?
The aims of meditation may be divided into two: (1) the seeking of experience, a particular mood or state of mind, and (2) concerns for change in one's existence.
In the first case, the meditation is a goal in itself. Moods, states or experiences have a nurturing quality rendering the meditator in a passive, receptive role. He is “filled” with the relieving, perhaps enchanting experience that putatively may transform his life. 'Experience orientation' may inspire an introverted life or an extensive hunt for the right mood or experience, not unlike that of a drug addict. Moreover, with this orientation, the relevance of the teacher, guru, or doctrine tends to be emphasised. The instruction is likely given in an emotional tone accompanied by symbols and metaphors, loaded with meaning. Candles and incense may be used to create the right atmosphere or “vibrations”
Opposed to moods, states or experiences, some practices underscore the doings, the internal behaviour of meditation. This is an important characteristic of 'change oriented' practices. Accordingly, such practices are means to an end. The primary goals are sought in daily life, i.e., in work and relationships. Changes are generally expected to develop gradually with time. Goals tend to be long-term, and the practice requires regular meditation––every day. A deepening of understanding of the practice is warranted for the psychological changes and processes.
Today, more and more people seeking the benefits of meditation learn systematic practices; the use of naturalistic meditations is exceptional and rare. Systematic meditations may be undertaken whenever convenient, regularly or occasionally, and they are less dependent on circumstances, and more on skills and understanding. Also, 'experience orientation' is more commonplace in modern society, probably because less commitment and regularity is involved in these practices.
The meditation vehicle
In all meditation practices, a 'meditation vehicle' is involved for the purpose of turning the mind inwards. The 'meditation vehicle' refers to the means used to accomplish the goals of meditation. The 'vehicle' varies from intense to subtle bodily movements, from the breath to the internal mental operations. A 'vehicle' may also be specific problems, koans, prayers, symbols, sounds, mantras, objects or bodily functions. The use of a 'vehicle' may involve intense concentration or free associations, imaging, “emptying” of the mind, or to let one's thoughts wander freely. It may encompass directed or non-directed thinking, the presence or absence of emotions or moods.
Relaxation
Almost all types of meditation provide physical relaxation to varying degrees. Muscles relax. Blood pressure lower. Galvanic skin resistance and the peripheral distribution of blood increase. These changes are associated with bodily rest. Such effects have been amply documented in scientific studies.
There are two basic types of relaxation: opening and closing relaxation. First and foremost, we have the closing bodily relaxation that often leaves a feeling of well being, yet detaches the mind from its underlying issues. Such relaxation may be obtained by active concentration or directed techniques or even by alcohol or benzodiacepins.
On the other hand, we have the opening relaxation that facilitates the balanced access to the unfinished processes of the unconscious, and, thus, modifies the sway of mental structures, their influence on perceptions and actions in coping with existential challenges. Some types of meditation provide what psychologists call “regression in the service of the ego” . This involves a shift in the mental functioning towards greater freedom, more spontaneity, self-accepting and self-accessing behaviours.
Flow or control?
Directed versus non-directed approaches
Let us turn to one of the most essential distinctions between meditation practices, the difference between what we may call (1) directed techniques (or concentration techniques), which tend to be strongly goal oriented, and (2) non-directed techniques, which tend to be process oriented. The act of concentration seems inherent in all directed techniques, while a free floating attitude is characteristic of non-directed approaches. In directed techniques, the efforts aim at control towards pre-defined goals. For example, the relaxation of the right arm or leg. The spontaneous activities of the mind––like thoughts, feelings etc. that come into awareness––are seen as distractions, which are to be avoided and controlled. Examples of directed techniques are:
Autogenic training and progressive relaxation, perhaps the best known technique of this kind, at times summed up as "relaxation through concentration"
Self-suggestion or self-hypnosis techniques
The numerous fantasy or imagination techniques –including those of Ignatius Loyola, the founder of the Catholic Order of Jesuits, modern gestalt psychology, and psychosynthesis
In non-directed techniques the mind's spontaneous activity does not represent a distraction to be avoided or controlled. On the contrary, the freedom of the stream of consciousness is a most salient and pivotal element of the meditation. Rather than controlling the mind, the point is to loosen control, and create access and freedom to the mind's spontaneous conscious and unconscious activities.
Only at the interface between willful and spontaneous activities, via the breath or the stream of consciousness, the meditator may get into the fascinating and revitalising realms of the psyche by means of non-directed techniques. Only 'non-directed-ness' enables the psychological work with the unconscious. Goal orientation will spoil these processes.
Examples of non-directed techniques are transcendental meditation (TM), Zen meditation, and Acem Meditation. The breath is the "vehicle" in Zen Meditation. In Acem Meditation, the meditation sound and the stream of consciousness, consisting of thoughts, feelings, memories etc., constitute the core elements of the practice.
If help is needed to master a particular, limited problem in life, then the directed or concentration techniques are best suited. They can be designed for specific goal attainments, for example to overcome pain. However, if one wants to achieve personality development, self-insight, new knowledge and awareness of unconscious levels, then only non-directed techniques have the capacity to bring about the fundamental processes.
Religious versus non-religious techniques
Another profound distinction lies in the context of the meditation – whether religious or non-religious. Historically, most kinds of meditation originate from religion, for example from the Hindu, Buddhist or Catholic faith, or from a guru cult. Today, meditation is often practiced without specific commitments to religious beliefs. The practice of meditation is understood rather in terms of psychology than religion. Today, both yoga and Zen meditation may be found outside a religious context. Many argue that deeper psychological growth and insight can only be attained in a neutral, non-religious context. In subtle ways, religion tends to induces a goal orientation to confirm the tenets of its belief system.
Whereas transcendental meditation (TM) is a non-directed technique, it is strongly associated with the cult of Maharishi Mahesh Yogi and his cosmology. In this way, transcendental meditation is significantly different from Acem Meditation and also from versions of Zen, when practised irrespective of personal beliefs.
Acem Meditation
Finally, we may describe Acem Meditation as a non-religious, systematic, non-directed approach to meditation that is based on the use of a simple sound and the release of spontaneous activities of the mind. One study indicates that the achieved physical and mental relaxation is more pronounced in Acem Meditation than in progressive relaxation and its likes. The point of Acem Meditation is to create a mental climate of acceptance that stimulates the spontaneous unfolding of consciousness. This necessitates an opening relaxation in the body and mind. Acem Meditation is strongly 'process oriented', not geared toward specific achievements, yet highly effectual, both physically and mentally. Even sporadic practice brings results; however, profound processes of change require daily practice over months and years.
Table:
Directed techniques
Concentration techniques
Goal directed;
process orientation is impossible
Non-directed techniques
Process oriented;
preferably when context is non-religious or non-cultic
Religious techniques Fantasy or imagination techniques including those of Ignatius Loyola
Jesus meditation
Hindu and Buddhist meditation
Maharishi Mahesh Yogi's transcendental meditation (TM)
Zen meditation in a religious context
Non-religious techniques Autogenic training
Fantasy or imagination techniques used in modern gestalt psychology and psychosynthesis
Self-suggestion or self-hypnosis techniques
Zen meditation outside a religious context
Acem Meditation