Science in Christian Perspective
Meditation: A Requirement
HELEN E. MARTIN
Unionville High School
Unionville, Pennsylvania 19390
From: JASA 31 (June 1979): 96-101.
A summary is given of some of the important studies investigating the reported physiological and psychological benefits of four types of secular meditation including Zen, Yoga, TM and the Relaxation Response. These are then discussed with respect to biblical principles and the command, purpose, content and values of biblical meditation are presented.
In recent days we have been hearing much about the benefits of meditation. It
has been credited with reducing blood pressure, relieving inner
tensions, reducing
drug abuse, and improving the general well-being and health of the
populace. Meditation
is a term frequently used in Scripture to refer to a particular obedience to a
command of God. With these considerations in mind, several areas for
study present
themselves:
1. The types of meditation studied by the scientific community and
their reputed
benefits.
2. The research performed by the scientific community verifying the benefits of
the meditative technique.
3. The pitfalls the child of God might fall prey to while engaging in secular
meditation.
4. The purpose of scriptural meditation.
5. The content of scriptural meditation.
6. The values of scriptural meditation.
Types of Meditation and Reputed Benefits
The most popular concept evoked by the term "meditation" is that of
Transcendental Meditation (TM). Forem1 reports that it "requires
no discipline
or control, nor is it emotionally demanding." Also, he states that it is
not a philosophy or a religion but a technique and the Maharishi, the
popularizer
of this modern yogic technique, claims that its success lies in the fact that
"it utilizes the powerful natural tendency of the mind to move always in
the direction of greater happiness." It is claimed that if TM
were accepted
on a wide scale, it could "render suffering obsolete in this
generation."
Wallace, one of the first to study the claims of TM and who is
presently serving
as president of Maharishi International University in Iowa, reported
that practitioners
of TM had fewer colds, headaches, allergic reactions, exhibited improvement in
hypertention, overweight, acne, asthma, ulcers, insomnia, multiple sclerosis and mental health. Francis G.
Driscoll,2
superintendent of schools
in East Chester, New York, instituted a course in TM in the secondary schools.
He was of the impression that it involved "no religious or
philosophic conflict."
He reported that students who began the practice of TM saw grades
improve, relationships
with family, teachers, and peers improve and drug abuse disappear.
In 1972 the House of Representatives of the State of Illinois was the
first major
legislative body in the United States to officially recognize the value of TM.
According to James H. Greenfield,3 writing on the value of TM in the
publication
of the Philadelphia Bar Association, four United States Senators have endorsed
TM in the Congressional Record, including Senators Tunny, Stevenson, Gravel and
Schweiker. In the article, lawyers are urged to begin TM to become
more alert.
According to the Stanford Research Institute, the number of TM
practitioners has
increased from a few hundred in 1965 to more than 240,000 in June
1973. The National
Institute of Mental Health awarded an initial grant of $21,540 to
help train 120
secondary school teachers to teach TM in American high schools. Thus
TM has become
a very popular and well publicized technique making a wide variety of
claims.
As TM began to he studied the results of the studies were compared with studies
of Zen and more traditional Yoga practitioners. These studies were compared by
Herbert Benson of Harvard Medical School who began to document the studies of
Wallace and expand upon them. He developed a thesis that these were just ways
to elicit a hypometabolic response which he termed the Relaxation Repsonse. In
his best-selling hook, The Relaxation Response, he summarizes and
carefully documents
all of his studies and suggests that TM, Yoga and Zen are examples of what men
and women have known throughout the ages. The repetition of the rosary by the
Catholic, the repetition of the mantra by the TM practitioner, the
concentration
on an alogieal problem termed the Koan by the Zen and even the prayer
of any believer
are basically the same in effect; they each elicit a relaxation response within
the individual. This response is of great physiological benefit and
can he elicited
in a nonreligious way by meditating on any word one might choose for
approxitnately
20 minutes twice a day.
Most of the scientific research that has been performed has been
limited to basically
four types of meditation, namely: Yoga, Zen, TM and the Relaxation
Response. Yoga
consists of meditation practices and physical techniques in a quiet
environment.
The goal is to achieve "union with the absolute" by meditation. Later
the altered state of consciousness was sought by physical methods.
Zen, developed
from Yoga, is very similar to it and is associated with the Buddhist religioo.
In Zen meditation the subject is said to achieve a "controlled
psycliophysiologic
decrease of the cerebral excitatory state" by a crossed-leg
posture, closed
eyes, regulation of respiration, and concentration on the Koan (an
alogical problem-e.g.,
What is the sound of one hand clapping? )4
TM is a widely practiced form of Yoga based on the Hindu religion. TM has been
more widely tested than Yoga or Zen because of the uniformity of
training of the
practitioners and the good availability of subjects
There exists a level of consciousness into which one can remove himself for brief periods of time, which provides physiological and psychological benefits.
in the parts of the world where advanced experimental facilities are
also available.
The practice of TM involves thinking on a specific sound called a
"mantra",
purportedly a meaningless Sanscrit word of known beneficial effects.5
The mantra
is chosen for each individual at the time of instruction. The subject does not
know the meaning of his own mantra. According to the Maharishi's
followers, only
a TM instructor is trained to pick out the correct mantra for an individual and
the would-be mediator should be checked periodically to ascertain that he is
meditating correctly. There are several introductory lectures, a
personal interview,
a fee of $125 and then four consecutive days of training. At some
point the subject
is required to bring a white handkerchief, some sweet fruit and some
freshly cut
flowers as an offering to the lectures which are conducted partially
in Sanscrit.
Benson 4 has distilled the similarities of these and other devices
toward mysticism
into four elements, namely:
(1) A mental device-there should be a constant stimulus-e.g., a word, or phrase
repeated silently or audibly, or fixed gazing at an object. The
purpose of these
procedures is to shift from logical, externally-oriented thought.
(2) A passive attitude. (3) Decreased muscle tonus. (4) A quiet
environment.
He believes that it is a wakeful, hypometabolie state. These aspects could lead
to sleep so he postulates that over the centuries extreme positions of posture
and kneeling became means to prevent the practitioner from falling asleep. He
further suggests that any simple word can he used to elicit the
response and that
the Relaxation Response could he used twice a day for not longer than
twenty minutes
to produce the same effects as TM, Zen, Yoga or any other means of
eliciting the
response. He warns that it should not he practiced within two hours
after a meal
since the digestive processes seem to interfere with the desired
response. Also,
he has observed the development of hallucinations and withdrawal from reality
in subjects who practiced it more frequently than suggested.
Research on Meditation
Woolfolk6 has prepared quite a complete survey of the literature concerning the
physiological effects of Zen, Yoga and TM. Also, Benson4 has
completed a comparison
of various methods of evoking the relaxation response. Woolfolk and
Benson differ
in their evaluation of the data. Woolfolk observes that most research has not
yielded thoroughly consistent results. lie further observes that most research
tends to indicate that it is a wakeful state accompanied by cortical
and autonomic
arousal. He sees the greatest relation
ship between data on Zen practitioners and TM practitioners.
Benson believes in the existence of a wakeful, hypometabolic state
characterized
by decreased oxygen consumption, decreased carbon dioxide elimination
and a decreased
respiratory rate. He has noted that the deetroeneephala gram shows
increased slower
alpha wave activity and occasional theta wave activity, an increase
in the forearm
blood flow, a decreased heart rate and muscle tension and an increase in skin
resistance and blood lactate. The changes, he hypothesizes, "result from
an integrated hypothalmie response leading to decreased sympathetic
nervous system
activity."
Kasamatsu7 studied the effects of Zen meditation on 48 priests and disciples.
From his study of the EEC patterns he concluded that Zen meditation produced a
specific change in consciousness. He observed a decrease in oxygen consumption
to a level of 30% below normal levels and a decrease in metabolism which could
not be explained by the decreased respiratory rate.
In investigating the physiological effects of four yogis who claimed to be able
to control and stop their heart beat,8 one was found to slow his heart rate as
he claimed while three others were not able to stop the beat but were able to
retard it through meditation and muscle control. EEC recordings
showed persistent
alpha activity with increased amplitude and modulation. Datey9 used
"Shavasan,"
a yogic exercise, to treat 47 patients with hypertension of various etiologies
and noted a significant response in 52% of the cases treated. But as
Benson"
noted, these results are difficult to evaluate because the method of
blood pressure
recording was not described. Patel'tm reports treating 20 patients with a yogic
technique and observing statistically significant reductions in blood pressure
and postulates that this is accomplished by a lower sympathetic tune which is
maintained by an altered, habitual interaction with the environment.
These subjects
were additionally helped with biofeedback and in a twelve month followup, antihypcrteusive
therapy was stopped altogether in five patients and reduced by 33-60% in seven
others. One even benefited indirectly by relief of migraine and depression.
TM has been studied the most widely and completely of all the
meditative techniques.
Consistently, physiological changes have been observed by several investigators.12,13
These changes include decreased oxygen consumption and respiratory rate, alpha
and occasional theta wave activity in EEC recordings. Rieckert'4
observed increased
forearm blood circulation and decreased finger circulation. There is
no observed
decrease in blood pressure during the meditation period.
Stress has been associated with urban living conditions and with an increase in
hypertension in studies of Puerto Rican populations, as noted by Benson15, and
Zulu populations.16 Yet stress is difficult to quantify and thus
its effects
are difficult to study. TM claims to relieve stress and reduce
hypertension. Benson17
reports a study of 30 hypertensive subjects whose systolic blood
pressure decreased
statistically significantly from 150.20±18.9 aim of mercury to
142.1±20.4
mm of mercury after three weeks of meditation, to 140.1 ±22.9
mm of mercury
after six weeks of meditation,
to 135.2 mm of mercury after nine weeks of TM. He also mutes that four weeks
later nine stopped the practice of TM and their blood pressures
returned to control
levels.
Pagaun18 in his study of the EEC's of five TM practitioners noted
that meditation
involved some sleep and that it gives rise to quite different states from day
to day and from practitioner to practitioner. He questions whether the benefits
are due to TM or to sleep. This question is also raised by Michaels19
who studied
concentration of plasma, epinephrine, oorephinephrine as well as
lactate. In comparing
twelve TM meditators and twelve subjects as controls who merely
rested, he detected
no statistically different results. His study of these catecholamiues resulted
because of their possible connection with stress. Pitts and McClure20 conducted
a double blind experiment demonstrating the production of anxiety symptoms and
anxiety attacks by the infusion of the lactate ion in fourteen
patients with anxiety
neuroses and ten controls. The lactate ion produced fewer anxiety symptoms in
controls than in patients, but those experiencing some symptoms were
statistically
significant. Their theory has been questioned21 but seems to have been accepted
by Michaels and Wallace and others, and blood lactate was reportedly lowered by
Wallace et al.22 In his study of TM, Wallace had suggested that this lowering
of lactate had produced the subjective feelings of relaxation akin to
those following
exercise yet without the fatigue of exercise.
In a study of the respiratory system during TM, Allison23 notes that the rate
of respiration during TM is about half that during a resting state.
By measuring
the temperature of inhaled and exhaled air with the help of two thermistors one
cm in front of each nostril and one thermistor located one cm in front of the
mouth and by comparing mean thermistor temperatures, he concluded
that the respirations
are shallow.
As noted in an editorial in Lancct24, findings of Wallace and Benson indicate
that oxygen consumption is of the same order of maguitude as happens after some
hours of sleep but is produced promptly when TM is put into action.
Seaman25 studied the effects of TM on self-actualization as measured
by the Personal
Orientation Inventory. He concluded that the practice of TM for a two
mouth period
had "a salutary influence on a subject's psychological state." The TM
group scored significantly higher than the control group in
"ability to express
feelings in spontaneous action," "acceptance of aggression
and capacity
for intimate contact."
A report of a retrospective study by Benson26 indicates that TNT affects drug
abuse. In this study 1950 subjects received questionnaires and 1080 men and 781
women responded. The number of drug users in all categories
(including marijuana,
LSD, alcohol, cigarettes and the like) decreased markedly after the start of TM
so that after 21 months, must of the subjects had stopped completely.
Benson goes
on to warn that this was a retrospective study without controls and
that a prospective
study is needed to verify the conclusions. Yet there does seem to be
some relationship
between the practice of TM and the abuse of various kinds of drugs.
In yet another study Benson27 tested the use of TM to treat migraine headache
patients. These results suggested only limited usefulness. Six of the seventeen
patients treated were considered improved and one was considered to be in a worse
state than before the use of TM.
The Relaxation Response, or the non-religious meditation technique, consists of
four elements including a mental device, a passive attitude, relaxed
muscle tonus,
and a quiet environment. It has been tested by, Benson with some
results similar
to those shown in various TM studies. In a study with Bearv, Benson's observed
decreased oxygen consumption, carbon dioxide elimination and respiratory rate.
In another study") of 22 borderline, hypertensive subjects who
used the Relaxation
Response, the subjects averaged a control blood pressure of
146.5/94.6 mm of mercury
and during the experimental period a blood pressure of 139.5/ 90.8 mm
of mercury.
Benson reports that this could have been a placebo effect, but
regardless of the
mechanism this suggests that TM is an effective means of
lowering borderline hypertensive blood pressure. Ben-son, also demonstrated the
efficiency of the Relaxation Response in the reduction of premature ventricular
contractions (P.V.Cs) in ambulatory patients with proven stable ischaemic heart
disease. Frequent P.V.C.s are associated with increased mortality in
such patients.
These heats reportedly decrease during sleep in patients with and without heart
disease and it has been hypothesized that this is due to lessened
sympathtic tone.29
Encouraging the mind to be open, passive and boundless in an altered state of consciousness for definite periods of time each (lay 5 a disobedience to the Word of God.
Thus over and over again results seem to indicate some decreased
sympathetic nervous
system activity and possibly an increased parasympathetic nervous
system activity
and this in torn is related in some way to an integrated hypothalmic response .4, 30
The results do not indicate that the subject is in a hypnotic state
for metabolic
processes during a hypnotic state correspond to those of the suggested state.32
Nor do most experimenters believe the state is one of sleep entirely. Benson'5
points out that at the onset of TM there is a sudden decrease of
10-20% in oxygen
consumption while in sleep it is more gradual, requiring four or five hours for
an 8% decrease. Also, he notes EEC alpha waves found in meditation
are not found
in sleep and he notes a decrease in blood lactate which is not
similar to sleeping
patterns. He concludes that it is a hypothalmic response which is characterized
by decreased sympathetic activity. Woolfolk's objection is that be is
not as convinced
of the mechanism and be suggests a shift to new techniques which
would allow for
the systematic isolation and investigation of technical
and extrateclinical factors that are active in producing
psychophysiological change.6
The Pitfalls
It seems then that investigators are beginning to admit that there
exists a level
of consciousness into which one can remove oneself for brief periods
of time and
that this level of consciousness provides physiological and
psychological benefits,
some of which are more well documented than others. But all four
methods for entering
this level of consciousness provide serious problems for the Christian.
The Christian is a sinner who has been regenerated by God's mercy and
who believes
the Bible to be the only inspired and infallible word of God to man. He is not
perfect in this life, yet he endeavors by God's grace to live a life pleasing
to God as defined by the Scriptures. Thus, each activity of his must
be evaluated
in the light of the Word of God.
Of the four methods described in this paper and studied by the
scientific community,
two are directly and obviously in opposition to the declared Word of God. Zen
and Yoga are forms of Buddhism and Hinduism respectively and thus to practice
either form for physiological benefit is a direct violation of the
first and second
commandments as defined in Exodus 20, namely, "Thou shalt have
no other gods"
and "Thou shalt not make unto thee any graven image." Both Hinduism
and Buddhism are polytheistic and must not be practiced by the Christian.
TM is a bit more subtle in its presentation to the enlightened,
educated individual
in today's society. It claims to he unrelated to any religious belief
and prospective
converts are told that they may continue in their present beliefs and
still practice
TM. But TM is a yogie technique and is derived from the Hindu religion.32 Practitioners
are required to bring the handkerchief, fruit and flowers and are
repeating words
they do not understand. Thus to involve oneself in the practice of TM
is to deliberately
disobey the first and second commandments. Not only are offerings made but the
goal of TM, as it is with Yoga and Zen, is to achieve "union
with the absolute".33
In endeavoring to accomplish this the practitioner is denying the distinction
between the creature and the Creator. The belief that man has a
tendency to move
always in the direction of greater happiness denies the Christian's belief that
because of sin, mail is totally depraved. The Mararishi also states, "Life
is not a struggle. It is bliss," This is a direct contradiction to Romans
7. A federal lawsuit was filed in New Jersey to halt the teaching of
TM in public
high schools under a federal grant. The basis for the suit was the separation
of church and state. On October 19, 1977, a federal judge declared that TM was
religious in nature and was constitutionally barred from public schools.
Thus, the only remaining technique to be evaluated is the Relaxation Response.
What most be considered is not only the apparently beneficial results but the
method used to obtain the state of better health. An individual is not merely
relaxing but is entering an altered state of consciousness by
maintaining a passive
attitude arid using some mental or visual device to keep his mind in
this frame.
The child of God is clearly instructed in Philippians 4 concerning
the boundaries
he is to draw around his thought processes. He is commanded to think on things
which are true, honest, just, pure, lovely, things of good report,
virtuous things,
and things worthy of praise. He is promised in verse 9 that if he
will carefully
select and restrict his thoughts, the God of peace will be with him
and (in verse
7) that the peace of God will keep him, his heart and his mind.
Isaiah 26:3 also
promises peace if the mind is kept on God. Therefore, encouraging the mind to
be open, passive and boundless in an altered state of consciousness
for definite
periods of time each day is a disobedience to the Word of God.
However, if truly secular and sinful endeavors produce some mechanism which in
turn produces favorable physiological changes, there must be a
Scriptural counterpart.
The only logical correlate to secular meditation is meditation in the biblical
sense of the word, which, however, is entirely different from any of
the aforementioned
activities in object, in method and in goal.
The Purpose of Biblical Meditation
Meditation is a practice commanded by God in Scripture. Isaac
meditated, and when
the law was recorded in Deuteronomy, it was also commanded that
believers meditate.
(Deuteronomy 6:6, 7) In Joshua 1:8 the word meditate is proceeded by
the two words
"thou shalt" and Psalm 119 deals almost entirely with
meditation. Thus,
Scripture commands and assumes that the child of God will meditate.
The purpose of meditation defined in Scripture is that of obedience to God and
His Word. If one loves his Creator, he endeavors in all his imperfections to be
obedient as the book of James states so clearly. Thus in order to be obedient,
one must meditate; in this way he will begin to delight in the Word so that he
will not sin against God. (Psalm 119:10) The godly man described in
Psalm 1 delights
in the law "and in his law doth he meditate day and night . . .
. The ungodly
are not so."
The actions of the child of God are qualitatively different from those of the
wicked. (II Corinthians 5:17, Romans 8:10). The goal of the Christian
is obedience;
thus, the Word becomes so much a part of him that he will recognize sin and be
kept from it. Hence, the object of the meditation is not a meaningless word or
an alogical problem but the Holy Word of God.
The Content of Biblical Meditation
Charles Bridges in his exposition of Psalm 119 quotes Bishop Horn's definition
of meditation and states it
is that exercise of mind, whereby it recalls a known truth, as some kinds of creatures do their food, to be ruminated upon, until the nutritious parts are extracted, and fitted for the purposes of life.34
Thomas Manton, a seventeenth cenutry Puritan expositor, states that
meditation is not a flourishing of the wit, that we may please the fancy by playing with divine truths but a serious inculcation of them upon the heart, that we may urge it to practice.35
Meditation, as the Bible defines it, is solely on the Word of God and under the
tutorship of God. The mind is not blank nor is the mind at rest, for
it is working
out a thorough and complete understanding of the Word of God so that the Word
will become part of the person, so that the person will be obedient to God. It
is a diligent, careful analysis of the thought expressed by the Word.
From the foregoing statements it might seem that meditation is a very arduous
process and can be entered into only by hard work. For the natural man, who is
engulfed by his own sin, this is true and yet as this natural man is
regenerated
by God's grace, his desire is to he obedient and to please God. At
first the process
of biblical meditation may prove difficult, but as it is practiced the child of
God begins to feel increasingly relaxed as he delights in God's law
and meditates
therein day and night. At times it is very difficult work, but if one loves his
heavenly Father, delighting in Him and His Word becomes sheer
pleasure and God's
Word begins to draw boundaries around his thought processes even when he is not
wrestling with the intent of a particular phrase of Scripture. Thus, obedience
becomes a fruit of meditation.
The purpose of Christian meditation must always be that of love of God. If it becomes a desire to reduce blood pressure or to achieve a mystical experience, it is not Christian meditation but humanism.
The Values of Biblical Meditation
The values of meditation are explained in Psalm 1. The ungodly shall perish but
the godly man, whose delight is in the Law of the Lord and who
meditates therein
day and night, is promised that whatsoever be does shall prosper. It
is also interesting
to note the other comment the psalmist makes concerning the ungodly in Psalm 1,
for he is likened to the "chaff which the wind driveth away." He is
one who is at the mercy of change and change produces stress which in turn has
been related to hypertension and other diseases.'5' The godly are not like the
chaff but have inner stability which is dependent upon the sovereign God, the
Creator and Sustainer of the Universe (Hebrews 13:8, Luke 16:17).
Thomas Manton also notes that meditation
helpeth to prevent vain thoughts. The mind of man is restless and cannot lie idle; therefore it is good to employ it with good thoughts, and set it at work on holy things; for then there will be no time and heart for vanity.
David prayed that his meditations would be acceptable in the sight of
God in Psalm
19.
However, there are several admonitions that the child of God must
take very seriously.
The purpose of meditation must always be that of love to God. If it becomes a desire to
reduce blood
pressure or to achieve a mystical experience, it is not meditation
but humanism.
Also, there must he consistent dependence upon the Holy Spirit to retrieve to
mind that truth which is needed. Christians should also he reminded to suit the
truth to the occasion. (e.g., When overwhelmed by a sinful state, one
should not
meditate upon man's total depravity but upon Romans 8 that there is
no condemnation
to those in Christ.) A man has some control over what thoughts he is involved
in and his thoughts betray his concerns, affections and goals. The Christian is
told to control his thoughts (II Corinthians 10:5).
Conclusion
Secular meditation, which makes a host of claims and is extremely popular, does
in fact produce some sorts of apparently good physiological changes.
Yet the Christian
must evaluate not only the good results of an activity but the means by which
those good results are attained. Every good and perfect gift comes
from God (James
1:17), yet the problem of ungodly means producing healthier bodies arises. This
apparent contradiction is noted in Scripture where it is stated that the just
and the unjust benefit from the sunlight and the rain (Matthew 4:45), and Paul
confronts the problem of unjust activities encouraging the goodness
of God (Romans
5 and 6) by noting that "Where sin abounded grace did much more
abound."
He then asks the rhetorical question, "Shall we continue in sin that grace
may abound?" and responds, "God forbid." The Bible
clearly teaches
that Christians are to lead holy lives and if any means to achieve
better physical
health result from activities of disobedience to the Word of God then
the Christian
cannot involve himself in those activities. The practice of Zen, Yoga
and TM constitutes
disobedience to the first and second commandments. In the cast of the
Relaxation
Response the mind is encouraged to enter into an altered
consciousness and a boundless
state of thought not permitted by Phihppians 4.
God is the originator of all that is good and has defined the boundaries of the
mental activities for His children. He has also commanded a particular mental
discipline defined as biblical meditation and those involved in
scientific investigations
are aware that there exist sound biological reasons for many commandments such
as those to ancient Israel concerning diet. Man, created in the image of God,
was ordained to he like Him and through biblical meditation the child of God is
not only obedient but also complete physiologically and psychologically.
ACKNOWLEDGMENT
The author wishes to thank Pastor James Hufstetler of Grand Rapids, Michigan,
who through direct discussion and correspondence helped her to
formalize her thinking
in the area of biblical meditation.
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(reprinted by Maranatha
Publications, 1975).
36A. Toffler, Future Shock, (Random House, New York, 1970).
37J. Hufstetler, "Meditation", A sermon delivered at the
Reformed Baptist
Family Conference, Harvey Cedars, New Jersey, June, 1975, and available in tape
cassette from Trinity Pulpit, box 277, Essex Falls, New Jersey 07021.
38H. Benson, S. Alexander, C. Feldman, Lancet ii, 380-382 (1975).